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, even at this early date shows that much greater antiquity of the actual text. the especial title of the 17th chapter is 'the book of the egyptian faith' and its subject is a sort of hymn of the osirified soul, which may be partially and succinctly reproduced as follows: the words of the departed spirit, osiris- son of god i am temu, the setting sun- i am the only being in the firmament. 38 i am ra, the rising sun, i have passed from the gate of death unto life. the sun's power beginneth again, after he hath set he riseth again (so doth the justified spirit of man) i am the great god, begotten of himself. i can never be turned back by the elementary powers: i am the morning, i know the gate (i ever rise again into existence; i know the pathway through death unto life) the father of the sp

ory) hod (splendor) yesod (foundation) malkuth (kingdom) occultists in the hermetic order of the golden dawn use the qabalistic tree of life as a matrix or grid for comparing the archetypal images of different mythologies that could be adapted to ceremonial magic. for example, the merciful father (chesed) has parallels in other pantheons, namely odin (scandinavia) zeus (greece) jupiter (rome) and ra (egypt) this system of comparison became known as mythological correspondences. it has become common in the occult tradition to link the ten sephiroth of the tree of life with the twenty-two paths between the sephiroth that also correspond to the major arcana of the tarot. definitions qbl: hebrew word meaning "from mouth to ear" thereby signifying a secret oral tradition. it is the meaning of q

vana. chokmah: the second emanation on the tree of life, following kether. occultists identify chokmah with the great father, the giver of the seminal spark of life which is potent only when it enters the womb of the great mother, binah. from the union of the great father and great mother come forth all the images of creation. chokmah is associated with such deities as kronos, saturn, thoth, atum-ra, and ptah in other pantheons. 66 binah: the third emanation on the tree of life. occultists identify binah with the great mother in all her forms. she is the womb of forthcoming, the source of all the great images and forms that manifest in the universe as archetypes. she is also the supreme female principal in the process of creation and, via the process of mythological correspondences, is ass

emoves unwanted or unnecessary elements after their usefulness has passed. geburah is reflected in the charioteer in the tarot. tiphareth: the sixth emanation on the tree of life. it is the sphere of beauty, harmonizing the forces of mercy (chesed) and judgement (geburah) higher on the tree. occultists identify tiphareth as the sphere of spiritual rebirth, and is ascribed to solar deities such as ra, apollo, and mithra as well as osiris and jesus christ. the tarot card temperence identifies the direct mystical ascent to tiphareth from malkuth, the physical. netzach: the seventh emanation on the tree of life. netzach is regarded as the sphere of creativity, subjectivity, and emotions, a very clear contrast to the sphere of hod, which represents intellect and rational thought. netzach is the

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

at hafa blot a haustum (autumn) ok fagna];a vetri, annat blot hafa]?eir at misjum vetri, en hit]?risja at sumri];a fagna];eir sumari; conf. ed. holm. cap. 115 (see suppl. the autumn sacrifice was offered to welcome the winter, and til ars (pro annonae ubertate; the midwinter sacrifice til grosrar (pro feracitate; the summer one to welcome the summer, and til sigrs (pro victoria. halfdan the old 1 ra. 245. 745. 821-5. sacrifice. 43 held a great midwinter sacrifice for the long duration of his life and kingdom, sn. 190. but the great general blot held at upsal every winter included sacrifices' til ars ok frisar ok sigrs' fornm. sog. 4, 154. the formula sometimes runs' til arbotar (year's increase, or' til frisar ok vetrarfars goss (good wintertime. in a striking passage of the gutalagh, p. 1

105, cap. lo: rhadagaysus rex gothoruiu. romae. jovi sacrijlcahat quotidie, nuutialjaturc ue ubique, qnod a sacriliciis non desisteret. teaunifiue. 45 trocopius de bello goth. 2, 15 of the thulites, i.e. scandinavians: 6vovai se ivsexex^ctt^^to, lepela iravra koi ivayl^ovai. rcov se lepeicov crcpicrt, to kcixkiatov dv6 pcoir 6ra "apet ovovaiv, evel oeov avtov vo/mi^oucrt niytarov elvai. ibid. 2, 14, of tlie heriili: ttoxvv rwa voixl^ovtere kau yvvai- ka
ed franks at their passage of the po: eirtka^ofjievoi, he trire kau yvvai- kare /cat avrcdv rd a-cofxara i^ tov irorajxbv dupooivia rov 7ro\e/j,ov epptir- tovv. ol /sdp^apoi yap ovroi, xpiariavol yeyov6tere xp^i^ dvdpcoircov kol dwa ovx octia lepevovre, ravrj] re ra /xavreia'i irocovfievoi. sidonius apouinaris 8, 6 of the saxons: mos est remeaturis decimum quemque captorum per aequales et cruciarias poenas, plus ob hoc tristi quod superstitioso ritu necare. capitul. de partib. saxon. 9: si quis hominem diabolo sacrificaverit et in hostiam, more paganorum, daemonibus ouulerit. lex frisionum, additio sap. tit. 42: qui fanum effregerit. immolatur diis, quorum

the norse. a letter to saint boniface (epist. 82, wiirdtw) speaks of ungodly priests' qui tauros et liircos diis paganorum immolabant' and one from gregory the great ad mellitum (epist. 10, 76 and in beda's hist. eccl. 1, 30) affirms of the angles: hovcs solent in sacrificio daemonum multos occidere^ with sigiirt5r servants and hawks are burnt, ssem. 225; elsewhere horses and dogs as well, conf. ra. 344. asvitiis, morbo consumptus, cum caneetequo terreno mandatur antro; saxo gram. p. 91, who misinterprets, as though the dead man fed upon them: nee contentus equi vel canis esu, p. 92' pro accipitribus' means, that in default of hawks, cocks were used. some have taken it, as though dogs and cocks were sacrificed to deified birds of prey. but the' pro' is immistakable^ conf. bopp's nalas and

ominent in this swedish sacrificial feast, exactly as in the danish; but here also all is conceived in the spirit of legend. first, the heads of victims seem the essential thing again, as among the franks and langobards; then the dogs come in support of those hlethra* hounds and hawks' but at the same time remind us of the old judicial custom of hanging up wolves or dogs by the side of criminals (ra. 685-6. that only the viale sex of every living creature is here to be sacrificed, is in sti"ilcing accord with an episode in the eeinardus, which was composed less than a century after adam, and in its groundwork might well be contemporary with him. at the wedding of a king, the males of all quadrupeds and birds were to have been slaughtered, but the cock and gander had made their escape. it l

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

orth a dazzling splendour. his body is draped in shining gauze, whipped by the wind' he is especially associated with the life force and renewing health and energy. horus horus was the ancient egyptian sky god, represented as a falcon or a falcon-headed man. his eyes were the sun and moon and his wings could extend across the entire heavens. he was frequently associated with the morning aspect of ra, the sun god, and worshipped as re-harakhte. the son of isis and osiris, he is often depicted as an infant on his mother's lap and together the parents and child form a trinity. horus brings clarity of mind and purpose and the ability to seize upon an opportunity, and is effective for uncovering secrets, deception and illusion. lugh lugh, the celtic 'shining one, who gives his name to lughnassa

sary sacrifice for future gain, but above all transformation. isis the egyptian goddess isis is the most powerful and frequently invoked goddess in formal magick. she is mother, healer and the faithful wife who annually restored her consort osiris to life, thus magically causing the nile to flood and fertility to return to the land. she is the patroness of magick and spell-casting, having tricked ra the sun god into giving her his secrets. some accounts say she was taught by thoth, god of wisdom and learning. her cult spread throughout the roman empire and she remained in mediterranean lands in her guise as the black madonna, holding her infant son horus, until the middle ages. she is sometimes represented as a vulture, in which form she appears on amulets (protective charms) with an ankh

representing the cycle of death and rebirth. she is especially powerful in rituals by or for young women, especially those who have suffered loss or abuse, and also for mother-daughter relationships. she is sometimes regarded as a symbol of grain. proserpina, daughter of ceres, is the roman form of persephone. sekhmet sekhmet is the ancient egyptian solar and lion goddess created from the eye of ra. she is sometimes pictured as a woman with a lion's head and so is a good to evoke for courage, righteous anger, protection of the vulnerable, psychic protection and the correction of injustice. as an avenging goddess, she should be used only as a focus for positive rituals, for, like fire, her innate power can blaze out of control. shiva shiva, or siva, is the hindu god of both creation and de

thor hathor is the ancient egyptian goddess of truth, wisdom, joy, love, music, art and dance and protectress of women. she is said to bring husbands or wives to those who call on her and she is also a powerful fertility goddess. also worshipped as a sky goddess, hathor is frequently shown wearing a sun disc held between the horns of a cow as a crown. she was once entrusted with the sacred eye of ra, the sun god and her consort, through which she could see all things. she carried a shield that could reflect back all things in their true light. from her shield she fashioned the first magical mirror. one side was endowed with the power of ra's eye to see everything, no matter how distant in miles or how far into the future. the other side showed the gazer in his or her true light and only a

d and turquoise and so jewellery made of these can be a focus for her powers. in the modern world she is guardian of businesswomen. fiercely protective in defence of her own, she is especially potent against physical and psychic attack. ma'at ma'at, the ancient egyptian goddess of truth and justice, was responsible for maintaining the correct balance and order in the universe. she was daughter of ra who created her to establish unity and order in the world. ma'at is pictured as a woman wearing a single ostrich feather as a headdress. she was all-powerful, even over the king, who had to rule with truth and justice to attain eternal life. after death, a person's heart was weighed on the scales of justice against the feather from her headdress to see if it was free from sin. she can be invoke

ADDTLS

ian power of s; but there be some ordinary hebrew names wherein x is made x. from one ritual written by s.a. we find the following given as to the pronunciation of names. in pronouncing the names, take each letter separately. m is pronounced em; n is pronounced en (also nu, since in hebrew the vowel following the equivalent letter n is u a is ah; p is p; s is ess; d is deh. nrfm is pronounced en-ra-ef-em or en-ar-ef-em. ziza is pronounced zodee- zod-ah. adre is ah-deh-reh or ah-deh-er-reh. taasd is the-ah-ah-ess-deh. aiaoai is ah-ee-ah-oh-ah-ee. bdopa is beh-deh-oh-peh-ah. banaa is beh-ah-enah- ah. bitom is beh-ee-to-em or beh-ee-the-oo-em. nanta is en-ah-en-tah. hcoma is heh-co-em-ah. exarp is eh-ex-ar-peh. s.r.m.d. calls attention, in the document s, to some rather interesting that is t

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ehovah. not far different are the ideas both of the classical greeks and the neo-platonists. the differences in the terminology, when examined, appear as not much more than the differences of local convenience in thinking. but all these go back to the still older cosmogony of the ancient egyptians, where we have nuit, space, hadit, the point of view; these experience congress, and so produce heru-ra-ha, who combines the ideas of ra-hoor-khuit and hoorpaar- kraat. these are the same twin vau and he' final which we know. here is evidently the origin of the system of the tree of life. 18. we have arrived at this system by purely intellectual examination, and it is open to criticism; but the point i wish to bring to your notice tonight is that it corresponds closely to one of the great states

ALEISTER CROWLEY ACROSS THE GULF

office (for the gods neither die nor are re- page 40 gulf.txt born, but now one initiates and the other guards, and now one heralds and the other sanctifies) its purpose and meaning in the whole scheme of things. so i, in this year v of the equinox of the gods (1908) wherein horus took the place of osiris, will by the light of this my magical memory seek to understand fully the formula of horus- ra hoor khuit- my god, that ruleth the world under nuit and hadit. then as ankh-f-na-khonsu left unto me the stel 666 with the keys to that knowledge, so also may i write down in hieroglyph the formula of the lady of the forked wand and of the feather, that shall assume his throne and place when the strength of horus is exhausted. so now the service of the gods was to be secret and their magic con

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

throne-bearers of ninnkigal they are the flood which rusheth through the land seven gods of the broad heavens seven gods of the broad earth seven ancient ones are they seven gods of might seven evil gods seven evil demons seven demons of oppression seven in heaven seven on earth utug xul ala xul gidim xul mulla xul dingir xul masqim xul zi anna kanpa! zi kia kanpa zi dingir enlil la lugal kurkur ra ge kanpa! zi dingir ninlil la nin kurkur ra ge kanpa! zi dingir ninib ibila esharra ge kanpa! zi dingir ninni nin kurkur ra ge kanpa! zi dingir a nunna dingir galgalla e ne kanpa! zi dingir anna kanpa! zi dingir kia kanpa! bababararara ante maldada! bababararara ante gege enene! incantation of protection against the workers of the ancient ones shammash sha kashshapiya kasshap tiya epishya musht

ALEISTER CROWLEY BOOK OF LIES

"the soldier and the hunchback. this chapter begins by the letter o, followed by a mark of exclamation; its reference to the theogony of "liber legis" is explained in the note, but it also refers to kteis phallos book of lies get any book for free on: www.abika.com 10 and sperma, and is the exclamation of wonder or ecstasy, which is the ultimate nature of things. note (1) silence. nuit, o; hadit; ra-hoor-khuit, i. commentary (the ante primal triad) this is the negative trinity; its three statements are, in an ultimate sense, identical. they harmonise being, becoming, not-being, the three possible modes of conceiving the universe. the statement, nothing is not, technically equivalent to something is, is fully explained in the essay called berashith. the rest of the chapter follows the sephi

of cause and effect is an illusion, or so it appears in the abyss, which is thus identified with consciousness, the many, and both; but within this is a secret unity which rejoices; this unit being far beyond any conception. book of lies get any book for free on: www.abika.com 30 [31] 11 kappa-epsilon-phi-alpha-lambda-eta iota-alpha the glow-worm concerning the holy three-in-naught. nuit, hadit, ra-hoor-khuit, are only to be understood by the master of the temple. they are above the abyss, and contain all contradiction in themselves. below them is a seeming duality of chaos and babalon; these are called father and mother, but it is not so. they are called brother and sister, but it is not so. they are called husband and wife, but it is not so. the reflection of all is pan: the night of pa

eyond changelessness, what hast thou to do with death? the bird of individuality is ecstasy; so also is its death. book of lies get any book for free on: www.abika.com 40 in love the individuality is slain; who loves not love? love death therefore, and long eagerly for it. die daily [42] commentary( iota-sigma) this seems a comment on the previous chapter; the stag-beetle is a reference the kheph-ra, the egyptian god of midnight, who bears the sun through the underworld; but it is called the stag-beetle to emphasise his horns. horns are the universal hieroglyph of energy, particularly of phallic energy. the 16th key of the tarot is "the blasted tower. in this chapter death is regarded as a form of marriage. modern greek peasants, in many cases, cling to pagan belief, and suppose that in de

spermatozoon in the conical phallus. for wheels, see chapter 78. book of lies get any book for free on: www.abika.com 94 [97] 44 kappa-epsilon-phi-alpha-lambda-eta mu-delta the mass of the phoenix the magician, his breast bare, stands before an altar on which are his burin, bell, thurible, and two of the cakes of light. in the sign of the enterer he reaches west across the altar, and cries: hail ra, that goest in thy bark into the caverns of the dark! he gives the sign of silence, and takes the bell, and fire, in his hands. east of the altar see me stand with light and musick in mine hand! he strikes eleven times upon the bell 3 3 3-5 5 5 5 5- 3 3 3 and places the fire in the thurible. i strike the bell: i light the flame: i utter the mysterious name. abrahadabra he strikes eleven times u

llicism (cf. chapters 61 and 70; i= fichteanism; hi= transcendentalism; y= scepticism, and the method of science. no denies all these and closes the argument. but all this is a glamour cast by maya; the real meaning of the prose of this chapter is as follows: no, some negative conception beyond the it spoken of in chapters 31, 49 and elsewhere. yes, it. perhaps, the flux of these. o, nuit, hadit, ra-hoor-khuit. eye, the phallus in kether. i, the ego in chokmah. hi, binah, the feminine principle fertilised (he by yod) y, the abyss. no, the refusal to be content with any of this. but all this is again only a glamour of maya, as previously observed in the text (chapter 31. all this is true and false, and it is true and false to say that it is true and false. the prose of this chapter combines

ALEISTER CROWLEY BOOK OF THE LAW

write unto us the rituals; write unto us the law! i,34: but she said: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. i,35: this that thou writest is the threefold book of law. i,36: my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of ra-hoor-khu-it. i,37: also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. i,38: he must teach; but he may make severe the ordeals. i,39: the word of the law is thelema* greek letters in ms: theta-epsilon-lambda-eta-mu-alpha. i,40: who calls us thelemites will do no wrong, if he look but close into the word. for there

ect are one perfect and not two; nay, are none! i,46: nothing is a secret key of this law. sixty-one the jews call it; i call it eight, eighty, four hundred& eighteen. i,47: but they have the half: unite by thine art so that all disappear. i,48: my prophet is a fool with his one, one, one; are not they the ox, and none by the book? i,49: abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. i,50: there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass

ns. be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your will and fill of love as ye will, when, where, and with whom ye will! but always unto me. i,52: if this be not aright; if ye confound the space-marks, saying: they are one; or saying, they are many; if the ritual be not ever unto me: then expect the direful judgments of ra hoor khuit! i,53: this shall regenerate the world, the little world my sister, my heart& my tongue, unto whom i send this kiss. also, o scribe and prophet, though thou be of the princes, it shall not assuage thee nor absolve thee. but ecstasy be thine and joy of earth: ever to me! to me! i,54: change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these m

it: let them die in their misery. for they feel not. compassion is the vice of kings: stamp down the wretched& the weak: this is the law of the strong: this is our law and the joy of the world. think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let it be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever. nuit! hadit! ra-hoor-khuit! the sun, strength& sight, light; these are for the servants of the star& the snake. ii,22: i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, this folly against self. the exposure of innocenc

irable. ii,62: i am uplifted in thine heart; and the kisses of the stars rain hard upon thy body. ii,63: thou art exhaust in the voluptuous fullness of the inspiration; the expiration is sweeter than death, more rapid and laughterful than a caress of hell s own worm. ii,64: oh! thou art overcome: we are upon thee; our delight is all over thee: hail! hail: prophet of nu! prophet of had! prophet of ra-hoor-khu! now rejoice! now come in our splendour& rapture! come in our passionate peace& write sweet words for the kings! ii,65: i am the master: thou art the holy chosen one. ii,66: write& find ecstasy in writing! work& be our bed in working! thrill with the joy of life& death! ah! thy death shall be lovely: whoso seeth it shall be glad. thy death shall be the seal of the promise of our agelon

ALEISTER CROWLEY DUTY

it: let them die in their misery: for they feel not. compassion is the vice of kings: stamp down the wretched and the weak: this is the law of the strong: this is our law and the joy of the world. think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live! now let it be understood if the body of the king dissolve, he shall remain in pure ecstacy for ever. nuit hadit ra-hoor-khuit. the sun, strength and sight, light these are for the servants of the star& the snake" duty get any book for free on: www.abika.com 6 each being is, exactly as you are, the sole centre of a universe in no wise identical with, or even assimilable to, your own. the impersonal universe of "nature" is only an abstraction, approximately tru, of the factors which it is convenient to regard

ALEISTER CROWLEY LIBER 777

aphael \yklm malakim kings aynd 7 laynah haniel \yhla elohim gods yand 8 lakim mikael \yhla ynb beni elohim sons of god anid 9 layrbg gabriel \ybrk kerubim angels of elements nayd 10 wpldns( wrffm) sandalphon (metatron \yca ashim flames ynad nyad ynda la ciii* the ten divisions of the body of god. civ. the ten earths in seven palaces. cv. english of col. civ. 0. 1 skull 2 right brain 3 left brain ra aretz earth (dry) 4 right arm hmda adamah red earth 5 left arm ayg gia undulating ground 6 the whole body from the throat to the holy member hycn neshiah pasture 7 right left hyx tziah sandy earth 8 left leg aqra arqa earth 9 sign of the holy covenant 10 crown which is in yesod lbt dlj tebhel cheled wet earth table of correspondences 23 cvi* the ten hells in seven palaces. cvii. translation of

he hellenized form osiris; asar-un-nefer( osiris the beautiful) was a particular epiphet or title of this god. hadith in this line (also hadit in line 0) is not a historical egyptian deity but refers to the entity described in cap. ii of the book of the law; the name is a garbled or corrupt form of heru- behutet (horus of behutet, a solar-martial form of horus symbolized by the winged disk. heru- ra-ha is not a historical egyptian deity but is mentioned in cap. iii of the book of the law and is said to combine hoor-par-kraat (horus the child) and ra-hoor-khuit (ra-horus of the two horizons. line 6: on was not an egyptian deity but a transliteration into hebrew( a or wa) of the name of the egyptian solar cult-centre called heliopolis by the greeks. the confusion arose through a misreading b

apshi is the apis bull (gd coptic spelling. ameshet is amset (or mestha, one of the children of horus. line 17: the rekti goddesses and merti goddesses both appear to have been specific titles or epiphets of isis and nephthys. line 19: pasht (according to budge, op. cit. i, 517) is pekh or pekhit, a minor lioness goddess. mau is onomatopoeic egyptian for cat and appears to have been an epiphet of ra. line 22: ma is more usually spelt maat or ma at. lines 23, 31: auramoth and thoum-aesh-neith were never egyptian deities but were names constructed on qabalistic principles by the golden dawn to refer to water and fire; similarly the name tarpesheth (tharpesht) is unknown prior to g.d. material, although she appears to be a hybrid of bast and sekhet. line 24: typhon was a monster in greek myth

golden dawn (llewellyn. rather than attempt to transliterate and then decipher the coptic names given by crowley (some of which i suspect are corrupt or misprinted) i will give the versions of these names as listed in regardie (ed, complete g.d (tom. x pp. 113-4. in many cases these are not reasonable transliterations of the names printed in 777. fire: bishop: toum. queen: sati-ashtoreth. knight: ra. castle: anouke (possibly ankhet, a title of isis) king: kneph (khnemu. water: bishop: hapimon (the nile god) queen: thouerist (ta-urt the hippopotamus goddess) knight: sebek castle: shu king: osiris air: bishop: shu queen: knousou knight: seb castle: tharpesht (a g.d. amalgam of bast and sekhet) king: socharis (seker; an early god who became identified with ptah, and later with osiris) earth:

ALEISTER CROWLEY LIBER CHANOKH

e courses visit with comfort the earth; and are in government and continuance as the second and the third therefore hearken unto my voice! i have talked of you, and i move you in power and in presence, and the praise of your god in your creation [invokes: bitom; the whole tablet of fire. the angle of b of b. the lord of the flame and the lightning, the king of the spirits of fire] the seventh key ra-asa isalamanu para-di-zoda oe-cari-mi aao iala-pire-gahe qui-inu. enai butamonu od inoasa ni pa-ra-diala. casa-remeji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vavale-zodirenu tol-hami. soba lonudohe od nuame cahisa ta da o desa vo-ma-dea od pi-beliare itahile rita od miame ca-ni-quola rita! zodacare! zodameranu! iecarimi quo-a-dahe od i-mica-ol-zododa aaiome. bajirele papenore idal

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e. infinite space is called the goddess nuit, while the infinitely small and atomic yet omnipresent point is called hadit<form. i cannot even explain (for instance) that an idea may not refer to being at all, but to going. the book of the law demands special study and initiated apprehension> these are unmanifest. one conjunction of these infinites is called ra-hoorkhuit< more correctly, heru-ra-ha, to include hoor-paar-kraat> a unity which includes and heads all things<theology is given in liber ccxx, al vel legis which forms part iv of this book 4. hence i can only outline the matter in a very crude way; it would require a separate treatise to discuss even the true meaning of the terms employed, and to show how the book of the law

him" at this moment, he loses consciousness of his mortal being; he is that mental image which he previously but saw. this consciousness is only complete as he goes on "mine is the radiance wherein ptah floateth over his firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightnings of mine eye: ever rushing on in the splendour of the daily glorified ra- giving my life to the treaders of earth" this thought gives the relation of god and man from the divine point of view. the magician is only recalled to himself at the conclusion of the 18 third part; in which occur, almost as if by accident, the words "therefore do all things obey my word" yet in the fourth part, which begins "therefore do thou come forth unto me, it is not really the magician

on throughout, so that each individual is self-procreative sexually, whereas isis knew only one sex, and osiris thought the two sexes opposed. also the formula is now love in all cases; and the end is the beginning, on a higher plane. the i is formed from the v by removing its tail, the a by balancing 4 yods, the o by making an inverted triangle of yods, which suggests the formula of nuit- hadit- ra-hoor-khuit. a is the elements whirling as a svastika- the creative energy in equilibrated action<yod aleph yod yod. yod yod- ayin yod yod yod- 38 chapter vi the formula of the neophyte<neophyte ceremony, equinox i,ii. this formula has for its "first matter" the ordinary man entirely ignorant of everything and incapable of anything. he is therefore

ample of this is of sufficiently recent date to be fresh in the memory of many people now living. at a nigger camp meeting in the "united" states of america, devotees were worked up to such a pitch of excitement that the whole assembly developed a furious form of hysteria. the comparatively intelligible cries of "glory" and "hallelujah" no longer expressed the situation. somebody screamed out "ta-ra-ra-boom-de-ay, and this was taken up by the whole meeting and yelled continuously, until reaction set in. the affair got into the papers, and some particularly bright disciple of john stuart mill, logician and economist, thought that these words, having set one set of fools crazy, might do the same to all the other fools in the world. he accordingly wrote a song, and produced the desired result

e and the male. 10. thou didst produce the seeds and the fruit. 11. thou didst form men to love one another, and to hate one another. section aa. 1. i am ankh- f- n- khonsu thy prophet, unto whom thou didst commit thy mysteries, the ceremonies of khem. 2. thou didst produce the moist and the dry, and that which nourisheth all created life. 3. hear thou me, for i am the angel of ptah- apo- phrasz- ra (vide the rubric: this is thy true name, handed down to the prophets of khem. 266 section b. air. hear me- ar "o breathing, flowing sun" thiaf<hebrew vau and the greek digamma; its sound lies between those of the english long o and long oo, as in rope and tooth "o sun iaf! o lion-serpent sun, the beast that whirlest forth, a thunderbolt, begetter of life"

ALEISTER CROWLEY MAGICK WITHOUT TEARS

s a person, a macrocosmic individual (we do not know about his birth and so on; magic without tears get any book for free on: www.abika.com 289 but that is because he is, so to speak, a private god; he only appears to the world at all through some reference to him by his client; for instance, the genius or augoeides of socrates. let us see how this works in practice. consider zeus, jupiter, amon- ra, indra, etc, we can think of them as the same identical people known and described by greeks, romans, egyptians and hindus; they differ as mont cervin differs from monte silvio and the matterhorn (they are bound to appear different, because the mountain does not look the same from zermatt as it does from domodossola, or even as seen by a french-swiss and a german-swiss) in the same way read the

ALEISTER CROWLEY MEDITATION

od who is all and not any part; and every "dealing" must thus be an expansion of the soul, a destruction of its separateness. every ray of the sun expands the flower. the surface of the water in the magick cup is infinite; there is no point different from any other point<marks, saying: they are one; or saying, they are many. then expect the direful judgments of ra hoor khuit. sic: error of capitalization, should be "if ye confound the space-marks> this shall regenerate the world, the little world my sister" these are the words of nuit, our lady of the stars, of whom binah is but the troubled reflection. thus, ultimately, as the wand is a binding and a limitation, so is the cup an expansion- into the infinite. and this is the danger of the cup; it must ne

ALEISTER CROWLEY SEPHER SEPHIROTH

peace xxyn slave, servant db( goddess hlyl) 77 prayed h(b overflowing (ps. 124:5) nwdyz towers, citadels ldgm the influence through the paths (cf. 78; destiny, fate, luck; constellation, planet (cf. 483& 536; soul-root lzm goat; strength; violence; glory z( 78 1-12. the mystic number of kether as hua; the number of tarot cards; the sum of the key-numbers of the supernal beard aiwass: the angel of ra-hoor-khuit( gincorrect h. cf. 93) s)wy) the breaker; dream (n& v) mlx to pity lmx to initiate knx bread (ps. 78:20= mlx, by metathesis) mxl the influence through the paths (cf. 77 )lzm salt xlm the name of a giant )z( palace of love (referred to chesed) hbh) lkyh before (in front of, over against xkn 79 jachin, the pillar of mercy (chokmah-chesed-netzach; situate in netzach) nyx)y boaz, the pil

: liebe: leben. again, 418= t+ w)y= 21+ 397, q.v. rbd and 678= 6+ 7+ 8= 21. 2 b+ 2 r+ d= 32. the five different letters represent amoun: thoth: isis: horus: osiris. they (a+ b+ r+ h+ d) add to 212 (q.v. finally) is the crown, b the wand, d the cup, h the sword, r the r.c. see the equinox vol. i, nos. v and vii for further details )rb)d)h)rb) the angelic word of the aeon given in liber 418 hn#)k)m ra-hoor rwwh )r heru-ra-ha )h )r wrh sin (the wicked lilith; atonement t)+x curse iao w)y rr) saving grace dsx rcwn 419 teth: a serpent ty+ hadit, the serpent flame (cf. 28 and liber al 2:49) tydh unity twdx) 420 it was htyh a large earthenware jar; a barrel, tub, cask tybx vapour, smoke n( peace-offerings myml# glowing stones; burning coals mypcr oppression kt the work h#(mh 421 to meditate ddwbt

ALEISTER CROWLEY TAO TEH KING

her with passionless indifference) 14 chapter xiv the shewing-forth of the mystery. 1. we look at it, and see it not; though it is omnipresent; and we name it the root-balance((hadit, the root of yod) we listen for it, and hear it not, though it is omniscient; and we name it the silence((nuit, the root of he) we feel for it, and touch it not, though it is omnipotent; and we name it the concealed((ra-hoor-khuit, kether, the root of vau. weh note: this appears questionable, as the root of vau and the sun god both pertain to tipheret) these three virtues hath it, yet we cannot describe it as consisting of them; but, mingling them aright, we apprehend the one. 2. above, it shineth not; below, it is not dark. it moveth all continuously, without expression, returning into naught. it is the form

her nature, remaineth in surety all his days. 3. with the mouth closed, and the gates of breath controlled, he remaineth at ease all his days. with the mouth open, and the breath directed to outward affairs, he hath no surety all his days. 4. to perceive that minute point((hadith) is true vision; to maintain the soft and gentle((nuith) is true strength. 5. employing harmoniously the light within((ra-hoor-khuith. paragraphs 3-5 refer to certain technical practices which may be studied in 'book 4 'the equinox' and 'liber al vel. ccxx) so that it returneth to its origin, one guardeth even one's body from evil, and keepeth silence before all men. 58 chapter liii the witness of greed. 1. were i discovered by men, and charged with government, my first would be lest i should become proud. 2. the

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

ng the west, strike the bell once and cry aloud abrahadabra! giving the threefold sign of enterer (horus, silence (harpocrates, and apophis (set triumphant. whirl around as on a pivot as rapidly as you can with the wand or sword outstretched, thus making a magick circle. then say, with all the exaltation possible: the light is mine; its rays consume me: i have made a secret door into the house of ra (enterer towards east) and tum (enterer towards west, of khephra (enterer towards north) and of ahathoor (enterer towards south (in centre, facing west, in sign of silence) i am thy theban, o mentu, the prophet ankh-af-na-khonsu! bell. turning 60 degrees to your left, make the inverted invoking pentagram of fire and cry nuit. turning 60 degrees to your original right (i.e. to the north of west)

) and of ahathoor (enterer towards south (in centre, facing west, in sign of silence) i am thy theban, o mentu, the prophet ankh-af-na-khonsu! bell. turning 60 degrees to your left, make the inverted invoking pentagram of fire and cry nuit. turning 60 degrees to your original right (i.e. to the north of west) make the same pentagram and cry hadit. turn to the east, make the same pentagram and cry ra-hoor-khuit. then turn 60 degrees north of east, make the erect invoking pentagram of fire and cry bes-na-maut. then turn 60 degrees south of east, make the same pentagram and cry ta-nech. then to the west, make the same pentagram and cry ankh-af-na-khonsu. seat yourself with your hands on your knees, like an enthroned egyptian god, or stand in the sign of hoor- paar-kraat.say slowly, and very f

r that hath eleven rays. abrahadabra! bell. rise and give the threefold sign, remaining in the sign of apophis- typhon to invoke whatever force thou wishest to invoke. bell repeat all of part i, and then forcibly say: by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me ra-hoor-khuit! ntes this pentagram ritual is combined openly with the hexagram, for the secret formulation of abrahadabra. the hexagram is arranged differently on the tree, to correspond with kether (highest top point, chokmah (top-right, binah (top-left, chesed (bottom-right, geburah (bottom-left) and tiphareth (lowest bottom point. keep in mind that this ritual is done on the path of gimel. when

he hexagram is arranged differently on the tree, to correspond with kether (highest top point, chokmah (top-right, binah (top-left, chesed (bottom-right, geburah (bottom-left) and tiphareth (lowest bottom point. keep in mind that this ritual is done on the path of gimel. when making pentagrams and vibrating names in this rite you are also formulating the hexagram. thus: nuit= binah hadit= chokmah ra-hoor-khuit= tiphareth bes-na-maut= chesed ta-nech= geburah ankh-af-na-khonsu= kether note that bes-na-maut and ta-nech are the parents of ankh-af-na-khonsu. these are lesser forms of nuit and hadit. ankh-af-na-khonsu of course has a direct relationship to ra-hoor-khuit; he is the physical incarnation of that god. crowley remarked that this ritual is not satisfactory unless there be a properly c

ALEISTER CROWLEY THE LOST CONTINENT

gold of the crowns. some tradition of this custom is found in the pictures of the 'gods' of egypt, these gods being merely the atlanteans whose mission civilized the country. the names of some of the earlier gods confirm this. nu (hebrew noah) is atlantean for arch, zu (egyptian shu) for many ideas connecting with wind, asi means 'cum quasi serpens, obviously the name of an actual high priestess. ra is pure atlantean for sun, and 'mse (egyptian chomse) for moon. the idea in 'mse is that of a strong woman('m) closing the mouth of a serpent (s) or dragon, and from this we have the xith card of the bohemian tarot, and the legend in the apocalypse. in the mystic greek used by the gnostics we find similar traces, sophia being from s ph, giving the idea of 'serpent breath' i.e. wisdom. iao is ph

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

in the larger sense, and of mine own "silent self" in the lesser. a "minister" is one who performs a service, in this case evidently that of revealing; he was the intelligible medium between the babe god- the new aeon about to be born- and myself. this book of the law is the voice of his mother, his father, and himself. but on his appearing, he assumes the active form twin to harpocrates, that of ra-hoor-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so also our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conversation of his holy gu

s hardly to be considered serious. the recurrence of the letters pri is however curious and may be significant. the combination pr in most aryan languages gives the idea of "before" p and r are the letters of mars and sol respectively. now mars is referred to the number 5, and sol to the number 6; both to the idea "force and fire, though in different ways. now "force and fire" is the attribute of ra-hoor-khuit, lord of the aeon; and 5 and 6 are mystically mated to represent the accomplishment of the great work in abrahadabra, the word of the aeon (see, for this word, infra qabalistic appendix. the termination st is the coronal combination xxxi which we shall notice often enough later on. the beast, besides 666 correspondences, is by english sound, the magus (beth, mercury, etc) of this st

t symbolism refers to the north or hollow of heaven; thus to the womb of space, which is the container and breeder of all that exists. liber aleph should be consulted for further information as to the magical import of scorpio and taurus. al i,25 "divide, add, multiply, and understand" the old comment 25. dividing 6/50= 0.12. 0, the circumference, nuit, the centre, hadit. 1, the unity proceeding, ra-hoor-khuit. 2, the coptic h, whose shape closely resembles the arabic figure 2, the breath of life, inspired and expired. human consciousness, thoth. adding 50+ 6= 56, nu, and concentrating 5+ 6= 11, abrahadabra, etc. multiplying 50 x 6= shin, and ruach elohim, the holy spirit. i am inclined to believe that there is a further mystery concealed in this verse, possibly those of 418 and 666 again

eefold book of law" the old comment 35. definition of this book. the new comment the instruction to write for three days from noon to one o'clock each day had already been given to the beast (see preface to this commentary. al i,36 "my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of ra-hoor-khu-it" the old comment 36. the first strict charge not to tamper with a single letter of this book. the comment is to be written "by the wisdom of ra-hoor-khuit, i.e, by open, not initiated wisdom. the new comment again we find the words prince and priest, but differently placed in their phrase. the beast is here definitely identified with the priest of the 26th dynasty whose stele forms

p.s. there was a sub-intention in the above paragraphs for the benefit of- dwarfs) the new comment it is explained in liber 418 that "the man of earth is the adherent. the lover giveth his life unto the work among men. the hermit goeth solitary, and giveth only of his light unto men" thus we have in the order, the mystic, the magician, and the devotee. these correspond closely to the nuit- hadit- ra-hoor-khuit triad. this last sentence of this paragraph is in a sense the sum of this whole book; for it is the threefold book of law. it is therefore the message of the beast, his word as a magus that he must utter. it will be well therefore to reprint the substance of the message which he first promulgated on his formal initiation into that grade. liber ii. the message of the master therion "d

ALEISTER CROWLEY THE QABALAH

rrow gate or path between death and the devil.68 156. ulabab. this most holy and precious name is fully dealt with in liber 418. notice 156= 12 13. this was a name given and ratified by qabalah; 156 is not one of the priori helpful numbers. it is rather a case of the qabalah illuminating st. john s intentional obscurity. 165. 11 xv should be a number capricorni pneumatici. not yet fulfilled. 201. ra, light (chaldee. note 201= 3 67, binah, as if it were said, light is concealed as a child in the womb of its mother. the occult retoret of the chaldean magi to the hebrew sorcerers who affirmed rwa, light, 207, a multiple of 9. but this is little more than a sectarian squabble. 207 is holy enough. 206. rbd, the word of power. a useful acquisition= the gateway of the word of light. 210. upon thi

ALEISTER CROWLEY THE SWORD OF SONG

a woman-hunted urning, the lie-chased alethephilist* sorcery s maw gulps the beginner: 15 in pain s mill neophytes are grist: disciples ache upon the rack. five years i sought: i miss and lack; agony hounds lagoan twist; i peak and struggle and grow thinner, 20 and get to hate the sight of dinner. with sacred thirst, i, soul-hydroptic,1 read levi2 and the cryptic coptic ;3 with anet her-k uaa en ra,4 and atwuynxd arps 25 while good macgregor5 (who taught freely us) bade us investigate cornelius agrippa and the sorceries black of grim honorius and abramelin ;6 while, fertile as the teeming spawn 30 of pickled lax or stickleback, came ancient rituals,7 whack! whack! of rosy cross and golden dawn.8* truth-lover. pentecost the sword of song 26 my mahatma. what price kut humi? oh, how wise gra

think: at least they dare live out their lives, and little care worries their souls worse fools they seem 140 than even christians. do i dream? probing philosophy to marrow, what thought darts in its poisoned arrow but this (my wisdom, even to me, seems folly) may their folly be 145 true wisdom? o esteemed tahuti !25 you are, you are, you are a beauty! if after all these years of worship you hail ra26 his bark or nuit27 her ship* a flat cake of unleavened bread. as a matter of fact they do not enjoy and indeed will not eat them, preferring dok, a past of course flour and water, wrapped round a hot stone. it cooks gradually, and remains warm all day. pentecost 29 slowness of divine justice. poet pockets piety stakes. national anthem of natal. but this talk is all indigestion. now for health

ai-christian deities. this note is hardly intelligible without the review referred to. i therefore reprint the* sacred books. portion thereof which is germane to my matter from the daily news, june 18, 1901: to the side of a mind concerned with idle merriment (sic) there is certainly something a little funny in mr. crowley s passionate devotion to deities who bear such names as mout and nuit, and ra and shu, and hormakhou. they do no seem to the english mind to lend themselves to pious exhilaration. mr crowley says in the same poem: the burden is too hard to bear, i took too adamant a cross; this sackcloth rends my soul to wear, my self-denial is as dross. o, shu, that holdest up the sky, holy up thy servant, lest he die! we have all possible respect for mr. crowley s religious symbols, an

ow great one only realises when one identifies the wand with the mahalingam* up which brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down which vishnu flew at the rate of 84,000 crores of yojanas a second for 84,000 crores of mahakalpas yet neither reached an end. but i reach an end. 23. the cryptic coptic.3 vide the papyrus of bruce. 24. anet aer-k, etc.4 invocation of ra. from the papyrus of harris. 26. macgragor.5 the mage. 29. abramelin.6 the mage. 32. ancient rituals.7 from the papyrus of mrs. harris. 33. golden dawn.8 these rituals were later annexed by madame horos, that superior swami. the earnest seeker is liable to some pretty severe shocks. to see one s obligation printed in the daily mail! luckily, i have no nerves. 49. ram, ram. etc.9 thou, as i, art

the battle of waterloo (1815) was won on its playing-fields. 128-30. i ve seen them.23 sir j. maundevill, voiage and travill, ch. xvi, recounts a similar incident, and, christian as he is, puts a similar poser. 135. a what?34 i beg your pardon. it was a slip. 146. tahuti.25 in coptic, thoth* title of a (forthcoming) collection of papers on mountain exploration, etc [unpublished t.s] notes 67 149. ra.26 the sun-god. 149. nuit.27 the star-goddess. 152. campbell.28 the waters wild went o er his child, and he was left lamenting. 152. the ibis head.29 characteristic of tahuti. 157. roland s crest.30 see two poets of croisic, xci. 159. a jest.31 see above: ascension day. 162. a mysterious way.32 god moves in a mysterious way his wonders to perform; he plants his foodsteps in the sea, and rides u

ALEISTER CROWLEY EQ I 1

th the laughing boys, showering rose-leaves on doris and bacchis, and blowing kisses to myrtale and evardis. god or no-god- so let it be! still the sun rises and sets, and the night-breeze blows the red flames of our tourches athwart the palm-trees, to the discomfiture of the stars. look- in the distance between the mighty paws of the silent sphinx rests a cubical temple whose god has been called ra harmakhis, the great god, the lord of the heaven, but who in truth is nameless and beyond name, for he is the eternal spirit of life. hush- the sistrum sounds from across the banks of the dark waters. the moon rises, and all is as silver and mother-of-pearl. a shepherd's pipe shrills in the distance- a kid has strayed from the fold. o stillness. o mystery of god. how soft is thy skin. how fragr

ALEISTER CROWLEY EQ I 5

before we can see why particular practices should thus purify the mind, it is necessary that we should first comprehend the nature of this mind itself- this thought that we seek to purify and to liberate. in the marvellous system of psychology which has been declared to us by our teacher, the "citta" or thought-stuff is shewn to consist of innumerable elements which are called "dhamma" or "sankh ra" if we translate "dhamma" or "sankh ra" as used in this context as "tendencies" we shall probably come nearest to the english meaning of the word. when a given act has been performed a number of times; when a given thought has arisen in our minds a number of times, there is a definite tendency to the repetition of that act; a definite tendency to the recurrence of that thought. thus each mental

"dhamma" or "sankh ra" as used in this context as "tendencies" we shall probably come nearest to the english meaning of the word. when a given act has been performed a number of times; when a given thought has arisen in our minds a number of times, there is a definite tendency to the repetition of that act; a definite tendency to the recurrence of that thought. thus each mental damma, each sankh ra, tends to produce constantly its like, and be in turn reproduced; and so at first sight it would seem as though there were no possibility of augmenting the states that are good. but, whilst our master has taught us of this tendency to reproduce that is so characteristic of all mental states, he has also shewn us how this reproductive energy of the sankh ras may itself be employed to the suppres

ning how to talk. the child hears a sound, and this sound the child learns to connect by association with a definite idea. by the power of its mental concentration the child seizes on that sound, by its imitative group of sankh ras it repeats that sound, and by another effort of concentration it impresses the idea of that sound on some cortical cell of its brain, where it remains as a faint sankh ra, ready to be called up when required. then, one time, occasion arises which recalls the idea that sound represents- it has need to make that sound in order to get some desired object. the child concentrates its mind with all its power on the memorising cortex of its brain, until that faint sankh ra, that manner of mind-echo of the sound that lurks in the little brain-cell is discovered, and, li

ar way requisite to the production of that sound; the muscles of lips and throat and tongue perform the necessary movements; the breathing apparatus is controlled, so that just the right quantity of air passes over the vocal chords; and as the child speaks it repeats the word it had formerly learnt to associate with the object of its present desire. such is the process of the formation of a sankh ra. the more frequently that idea recurs to the child, the more often does it have to go through the processes involved- the more often, in a word, has the mind of the child to perform mental concentration,or samadhi, upon that particular series of mental and muscular movements, the more powerful does the set of sankh'aras involved become, till the child will recall the necessary sound- diea, will

aras involved become, till the child will recall the necessary sound- diea, will go through all those complex movements of the organs of speech, without any appreciable new effort of mental concentration- in effect, that chain of associations, that particular co-ordinated functioning of memory and speech, will have established itself by virtue of the past mental concentrations as a powerful sankh ra in the being of the child, and that sankh ra will tend to recur whenever the needs which let to the original samadhi are present, so that the words will be reproduced automatically, and without fresh special effort. thus we see that sankh ras arise from any act of mental concentration. the more powerful, or the more often repeated, is the act of samadhi, the more powerful the 38 sankh ras produ

ALEISTER CROWLEY EQ I 5

darker now, and it is becoming clotted and black, so that everything is blotted out; because it coagulates, coagulates. and then at the top there steals a dawn of pure night-blue- oh, the stars, the stars in it deeply set- and drives the blood down; so that all round the top of the oval gradually dawns the figure of our lady nuit, and beneath her is the flaming winged disk, and below the altar of ra-hoor-khuit, even as it is upon the stele of revealing. but below is the supine figure of seb, into whom is concentrated all that clotted blood. and there comes a voice: it is the dawn of the aeon. the aeons of cursing are passed away. force and fire, strength and sight, these are for the servants of the star and the snake. and now i seem to be lying in the desert, exhausted. the desert, near si

unsatisfied- or satisfied. his lips move. i cannot say the words at first. and afterwords "shalt thou not bring the children of men to the sight of my glory 'only thy silence and thy speech that worship me avail 'for as i am the last, so am i the next, and as the next shalt thou reveal me to the multitude' fear not for aught; turn not aside for aught, eremite of nuit, apostle of hadit, warrior of ra hoor khu! the leaven taketh, and the bread shall be sweet; the ferment worketh, and the wine shall be sweet. my sacraments are vigorous food and divine madness. come unto me, o ye children of men; come unto me, in whom i am, in whom ye are, were ye only alive with the life that abideth in light" all this time i have been fading away. i sink. the veil of night comes down a dull blue-gray with on

about us is a great company of angels in many-coloured robes, rose and spring-green, and sky-blue, and pale gold, and silver, and lilac, solemnly chanting without words. it is music wonderful beyond all that can be thought. and now we go out of the chamber; on the right is a pylon, and the right figure is isis, and the left figure 53 nephthys, and they are folding their wings over, and supporting ra. i wanted to go back to the king's chamber. the angel pushed me away, saying "thou shalt see these visions from afar off, but thou shalt not partake of them save in the manner prescribed. for if thou change so much as the style of a letter, the holy word is blasphemed" and this is the manner prescribed: let there be a room furnished as for the ritual of passing through the tuat. and let the asp

m, far, far above, is the face that is the face of a man and of a woman, and upon the brow is a circle, and upon the breast is a circle, and in the palm of the right hand is a circle. gigantic is his stature, and he hath the uraeus crown, and the leopard's skin, and the flaming orange apron of a god. and invisibly about him is nuit, and in his heart is hadit, and between his feet is the great god ra hoor khuit. and in his right hand is a flaming wand, and in his left a book. yet is he silent; and that which is understood between him and me shall not be revealed in this place. and the mystery shall be revealed to whosoever shall say, with ecstasy of worship in his heart, with a clear mind, and a passionate body: it is the voice of a god, and not of a man. and now all that glory hath withdra

mour, studded with sapphires, but over his shoulders is a white robe, and over that a red robe. upon his golden helmet he beareth for his crest a crab. his hands are clasped upon a cup, from which radiates a ruddy glow, constantly increasing, so that everything is blotted out by its glory, and the whole aire is filled with it. and there is a marvelous perfume in the aire, like unto the perfume of ra hoor khuit, but sublimated, as if the quintessence of that perfume alone were burnt. for it hath the richness and voluptuousness and humanity of blood, and the strength and freshness of meal, and the sweetness of honey, and the purity of olive-oil, and the holiness of that oil which is made of myrrh, and cinnamon, and galangal. the charioteer speaks in a low, solemn voice, awe-inspiring, like a

ALEISTER CROWLEY EQUINOX EQ I 2

ill gain benefit from the study of the ratiocinative methods employed. these methods, indeed, are so fine and subtile that they readily sublime into the intuitive. this study is truly a royal magistry, an easy and sure means of exalting the consciousness from ruach to neschamah. 166 part i in the first verse of the first chapter of the first five books of the holy law: it is written- b'rashith ba ra alohim ath hashamaim vaath haaretz, or in aramaic script bet-resh-aleph-shin-yod-taw bet-resh-aleph aleph-lamed-heh-yod-memfinal aleph-taw heh-shin-mem-yod-memfinal vau-aleph-taw heh-aleph-resh-tzaddifinal such are the seven words which constitute the beginnings or heads of one law; and i propose to show, by applying to the text the keys of the qabalah, that not merely the surface meaning is co

ALEISTER CROWLEY EQUINOX EQ I 4 2

with them their own result, in spite of the mental attitude of the chela towards them, so long as the instructions of the guru are properly carried out.294 as already pointed out, the mere fact of sitting for a time in a certain position, of inhaling, exhaling and of holding the breath, brings with it, even in the case of the most obdurate sceptic, a natural concentration, an inevitable ppraty h ra, which develops in the aspirant the siddhis, those seemingly miraculous powers which distinguish an adeptus major from an adeptus minor, and entitle the possessor to the rank of 6= 5. from this discovery295 frater p. made yet another, and this time one of still greater importance. and this was, that if the 194 adept, when once the siddhis were attained, by a self-control (a still higher concent

ALEISTER CROWLEY EQUINOX EQ I 4

y idol that stood for the god of thy queen's beatitude? here is the tent- but where is the pole? here is the body- but where is the soul? nepti, sister, the work is undone for lack of the needed one! lo! i lament. there is no god so far as mine asar! there is no hope, none, in the corpse, in the tomb. but these- what are these that war in my womb? there is vengeance and triumph at last of maat in ra-hoor-khut and in hoor-pa-kraat! twins they shall rise; being twins they are one, the lord of the sword and the son of the sun! silence, coeval colleague of the voice, the plumes of amoun- rejoice! lo! i rejoice. i heal the sanguine scar of slain asar. i was the past, nature the mother. he was the present, man my brother. look to the future, the child- oh paean the child that is crowned in the l

nd non-receiving of any gift (aparigraha. 2 "niyama" cleanliness (s'ancha; contentment (santosha; mortification (papasaya; study and self surrender (sw dhy ya; and the recognition of the supreme (i's'wara pranidh n. 3 "a'sana" posture and the correct position of holding the body, and the performance of the mudras. 78 4 "pr n y ma" control of the pr na, and the vital forces of the body. 5 "praty h ra" making the mind introspective, turning it back upon itself. 6 "dh ran" concentration, or the "will" to hold the mind to certain points. 7 "dhy na" meditation, or the outpouring of the mind on the object held by the will. 8 "sam dhi" ecstasy, or superconsciousness. as regards the first two of the above stages we need not deal with them at any length. strictly speaking, they come under the headi

the self or knower, whose being consists in a trinity in unity of, sat, absolute existence; chit, wisdom; ananda, bliss. secondly, the anthak rana or the internal instrument, which has five attributes according to the five elements, thus: spirit. atma. air. manas.76 the mind or thought faculty. 1. spirit. fire. buddhi. the discriminating faculty. water. chittam.77 the thought-stuff. earth. ahank ra. egoity. 2. air. the five organs of knowledge. gnanendriyam. 3. fire. the five organs of action. karmendriyam. 4. water. the five subtle airs or pr nas. 5. earth. the five tatwas. 74 besides the 72,000 nerves or veins there are often 101 others mentioned. these 101 chief veins each have 100 branch veins which again each have 72,000 tributary veins. the total (101+ 101 x 100 x 100 x 72,000) equa

e differ from the water itself. 77 manas and chittam differ as the movement of the waters of a lake differ from the water itself. the atma of anthak rana has 5 sheaths, called kos'as.78 85 1. anandam y kos'a, body of bliss, is innermost. it is still an illusion. atma, buddhi and manas at most participate. 2. manom y kos'a. the illusionary thought-sheath including manas, buddhi, chittam, and ahank ra in union with one or more of the gnanendriyams. 3. vi anam y kos'a. the consciousness sheath, which consists of anthak rana in union with an organ of action of of sense- gnan- and karm- endriyam. 4. pr n m y kos'a. consists of the five airs. here we drop below anthak rana. 5. annam y kos'a. body of nourishment. the faculty which feeds on the five tatwas. besides these there are three bodies or

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

ALEISTER CROWLEY EQUINOX EQ I 6 2

nto the dwellers in the watch-towers of the universe. i am the charioteer of the east, lord of the past and the future. i see by mine own inward light; lord of resurrection, who cometh forth from the dusk, and whose birth is from the house of death. o ye two divine hawks upon your pinnacles, who keep watch over the universe! ye who company the bier unto the house of rest. ye who pilot the ship of ra, ever advancing onwards unto the heights of heaven! lord of the shrine which standeth in the centre of the earth! behold he is in me and i in him! mine is the radiance in which ptah floateth over his firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightning of mine eye, ever rushing forward in the splendour of the daily glorified ra, giving my

d he is in me and i in him! mine is the radiance in which ptah floateth over his firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightning of mine eye, ever rushing forward in the splendour of the daily glorified ra, giving my life to the dwellers of earth. if i say "come up upon the mountains" the celestial waters shall flow at my word; for i am ra incarnate, kephra created in the flesh! 102 i am the image of my father tmu, lord of the city of the sun! the god who commands is in my mouth; the god of wisdom is in my heart: my tongue is the sanctuary of truth: and a god sitteth upon my lips! my word is accomplished each day, and the desire of my heart realises itself, like that of ptah when he creates his works. i am eternal; therefore ever

ALEISTER CROWLEY EQUINOX EQ I 6

end and the beginning; yea, in the end and the beginning. 27 liber resh vel helios svb figvra cc 29 a. a. publication in class d. imprimatur: n. fra a. a. liber resh vel helios. svb figvra cc 0. these are the adorations to be performed by all aspirants to the a. a. 1. let him greet the sun at dawn, facing east, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art ra in thy rising, even unto thee who art ra in thy strength, who travellest over the heavens in thy bark at the uprising of the sun. tahuti standeth in his splendour at the prow, and ra-hoor abideth at the helm. hail unto thee from the abodes of night! 2. also at noon, let him greet the sun, facing south, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art ahathoo

bideth at the helm. hail unto thee from the abodes of night! 2. also at noon, let him greet the sun, facing south, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art ahathoor in thy triumphing, even unto thee who art ahathoor in thy beauty, who travellest over the heavens in thy bark at the mid-course of the sun. tahuti standeth in his splendour at the prow, and ra-hoor abideth at the helm. hail unto thee from the abodes of morning! 3. also, at sunset, let him greet the sun, facing west, 31 giving the sign of his grade. and let him say in a loud voice: hail unto thee who art tum in thy setting, even unto thee who art tum in thy joy, who travellest over the heavens in thy bark at the down-going of the sun. tahuti standeth in his splendour at the prow, and

eth at the helm. hail unto thee from the abodes of day! 4. lastly, at midnight, let him greet the sun, facing north, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art khephra in thy hiding, even unto thee who art khephra in thy silence, who travellest over the heavens in thy bark at the midnight hour of the sun. tahuti standeth in his splendour at the prow, and ra-hoor abideth at the helm. hail unto thee from the abodes of evening. 5. and after each of these invocations thou shalt give the sign of silence, and afterwards thou shalt perform the adoration that is taught thee by thy superior. and then do thou compose thyself to holy meditation. 6. also it is better if in these adorations thou assume the god-form of whom thou adorest, as if thou didst unite

ALEX SANDERS THE KING OF THE WITCHES

lours: gold, orange. yellow, green, white. vrsco, the virgin. 22 august to 21 september. lucky.stoncs: cornelian, jade, diamond, jasper. lucky numbers: virgo, ten; mercury, five. lucky day: wednesday. flowers: madonna lily, cornflower, valerian. tree: hazel. animal: squirrel. birds; parrot, magpie. metals: virgo, platinum; mercury,quicksilver. colours: pale blue, pale gold, yellow, jade green. lm.ra the scales. 22 september to 21 october. lucky stones: libra, opal; venus, lapis lazuli. lucky numbers: libra, eight; venus, six. lucky day: friday. flowers: violet, white rose. trees: almond, walnut. animals: hart, hare. bird: dove. metal: copper. colours: blue, violet. scorpio the scorpion. 22 october to 21 november. lucky stones: ruby, beryl, turquoise, topaz. lucky number: nine. lucky day: t

AN INTRO TO STUDY OF THE KABALAH

y vicious actions, may fall lower and lower, so as to approximate to the seeming matter of the body. as the neshamah draws one to spiritual excellence, so the nephesh leads down to physical enjoyment. in another form of symbolism the kabalist tells us a man has two companions, or guides; one on the right, yetzer ha tob, to good acts, he is from the higher sephiroth; and one on the left, yetzer ha ra, encouraging the appetites and passions, temptations to evil, is an agent of samael and of the beast. man is in a very unfortunate position according to the zohar 95 b, for it is there said that the evil angel joins him at birth, but the good angel only at the age of 13 years. as to death, as we have already learned, the man's ego or soul, unless the life has been superexcellent, has to be re-b

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

bly consists of the surface realm inhabited by humans and the subterranean realm of serpent deities (klu) and other malevolent spirits. it is in the intermediate spaces just above the surface of the earth where the various classes of worldly deities are found, making close interaction with humans possible.13 once buddhism came to tibet, the country adopted the universal buddhist cosmology of sa.s.ra, the realm of birth, death, and rebirth. sa.s.ra consists of six realms: the god, demi-god, human, animal, hungry ghost, and hell realms. the previous schema now intersects this buddhist system. the subterranean realm is associated with the hell realms; the hungry ghost realm overlaps the surface realm of humans, which also includes a host of diverse demonic beings; the human and animal realms

ine. 12 1. violence demons (tib. gnod sbyin; skt. yak.a: these deities were initially malicious beings that caused disease epidemics. as a way to signify their later conversion to guardians of the buddhist teachings, they have come to be associated with the ancient indian spirits called yak.as, beings popularly found in hinduism, jainism, and indian buddhism. 2. obstacle demons (tib. bdud; skt. m.ra: obstacle demons are openly malevolent spirits endowed with the nature of their namesake. they create obstacles, usually to prevent the successful completion of rituals or to prevent success on the path to enlightenment. they were opposed to the buddhist teachings in their past lives, are said to be black in color, and eat human flesh. the sanskrit word associated with them refers to the kind o

evolent spirits endowed with the nature of their namesake. they create obstacles, usually to prevent the successful completion of rituals or to prevent success on the path to enlightenment. they were opposed to the buddhist teachings in their past lives, are said to be black in color, and eat human flesh. the sanskrit word associated with them refers to the kind of behavior exhibited by the god m.ra, the personification of sa.s.ra, who attempted and ultimately failed to hinder the enlightenment of the historical buddha..kyamuni. 3. flesh-eating demons (tib. srin po; skt. r.k.asa: as with the obstacle demons, the most common attribute of flesh-eating demons is implied by their name. they are associated with the indian demons called r.k.asa, the most popular demons encountered in indian epic

bing to them both the respiratory nature of traveling through the channels.24 i will add one other word to this classification, that of the mind (sems, as it is understood in wholly buddhist terms.25 this mind consists of the karmic constituencies that also travel through the subtle channels. these constituencies are the ever-fluctuating elements of a person that are constantly reborn within sa.s.ra; in this way the mind has the quality of a soul as the term is used in the west. both tucci and samuel mention another principle called wang tang (dbang thang, though this is more akin to fate or fortune; it acts according to the state of one s karmic merit in order to influence the direction of one s life.26 the buddhist philosophical tenets of the m.dhyamika school heavily influence tibetan b

events primarily operate within a mythic space.74 70 to be discussed in connection with pehar in chapter 5. 71 this is the male variant of the..kin, as discussed in the introduction. 72 nbgl, fol. 3b.2: bdag nyid kyi thugs ka i od zer lcags kyu i rnam pa can gyis nub phyogs btsan yul zangs thang dmar po/ bsam yas mi gyur lhun gyis grub pa i gtsug lag khang/ ba dha hor gyis gom grwa/ li yul lcang ra smug po/ lha gnas sum cu rtsa gsum/ ayon mkha gro i gling/ rgya yul nam mkha chad chod sogs gar bzhugs. 73 see white 1985. 74 it is important to note that protector deities are not strictly ahistorical. certainly, deities often act within time and are tied to various events associated with political history. that tsiu marpo is associated with an oracle lineage to be discussed in chapter 5 illus

BLACK WITCHCRAFT

ael/satan fell from heaven as lightening, being a flash downwards, who before the fall, was a guarding seraph around the throne of god. after his fall he was a master of death, the very poison of god yet he was also a giver of life, being the father between fallen angel and woman. in later jewish writings, samael is associated with the name malkira, which morris jastrow jr. associated with malik- ra, being the evil angel and the name matanbuchus, being a form of angro-mainyush or ahriman. here does the circle become closed and the nature of the first angel become perceived or sensed. in ongoing ritual work, the magician begins identifying his or herself with samael (and lilith) within the parameters of their own life and initiation. the lord of the earth, being a name ascribed to samael (s

BLAVATSKY H P ANTHROPOGENESIS

l of st. john, god (alhim, 31415 to one) was that light (20612 to 6561) by which (light) all things were made" in sepher jezirah, or numbers of creation, the whole process of evolution is given out in numbers. in its "32 paths of wisdom" the number 3 is repeated four times, and the number 4 five times. therefore, the wisdom of god is contained in numbers (sephrim or sephiroth, for sepher (or s-ph-ra when unvowelled) means "to cipher" and therefore, also, we find plato stating that the deity geometrizes in fabricating the universe. the kabalistic book, the sepher jezirah, opens with a statement of the hidden wisdom of alhi in sephrim, i.e, the elohim in the sephiroth "in thirty and two paths, hidden wisdom, established jah, jhvh, tzabaoth, elohi of israel, alhim of life, el of grace and mer

ed" and the rig-veda says that "daksha sprang from aditi and aditi from daksha" a reference to the eternal cyclic re-birth of the same divine essence[[vol. 2, page] 248 the secret doctrine. rishis, kumaras* etc. etc, are said to incarnate personally in the third root-race and thus find themselves "reborn over and over again" in the esoteric doctrine they are generally named the asuras, or the asu-ra devata or pitar-devata (gods) for, as said, they were first gods- and the highest- before they became "no-gods" and had from spirits of heaven fallen into spirits of the earth- exoterically, note well, in orthodox dogma. no theologian, any more than an orientalist, can ever understand the genealogies of the prajapati, the manus, and the rishis, nor the direct connection of these- or their corre

ld make adamic man no older than a few million of years* the author of the qabbalah remarks truly that "man to-day, as an individual, is only a concatenation of the being-hood of precedent human life" or lives, rather "according to the qabbalah, the soul sparks contained in adam (rishoun, went into three principal classes corresponding to his three sons, viz: hesed, habel, ge-boor-ah, qai-yin and ra'hmin seth. these three were divided into 70 species, called: the principal roots of the human race (p. 422 "said rabbi jehudah 'how many garments (of the incorporeal man) are these which are crowned (from the day man was 'created? said r. el'eazar 'the mountains of the world (the great men of the generation) are in discussion upon it, but there are three: one to clothe in that garment the rua'h

he former- the only possible conception in human mind, if it disconnects this deity from any shape or form. it is a perpetual, never-ceasing evolution, circling back in its incessant progress through aeons of duration into its original status- absolute unity. it was only the minor gods, who were made to carry the symbolical attributes of the higher ones. thus, the god shoo, the personification of ra, who appears as "the great cat of the basin of persea, in an[[vol. 2, page] 546 the secret doctrine (see "book of the dead" ritual xvii, 45-47, was often represented in the egyptian monuments seated, and holding a cross, symbol of the four quarters, or the elements, attached to a circle. in that very learned work "the natural genesis" by mr. gerald massey, on pp. 408-455 (vol. i, under the head

eir past, and it is to that past alone that he directs his eager gaze. he cares little whether it be the seed from[[footnote(s* apophis or apap is the serpent of evil, symbol of human passions. the sun (osiris-horus, destroys him, when apap is thrown down, bound and chained. the god aker "the chief of the gate of the abyss" of aker, the realm of the sun (xv. 39) binds him. apophis is the enemy of ra (light, but the "great apap has fallen" exclaims the defunct "the scorpion has hurt thy mouth" he says to the conquered enemy (xxxix. v. 7. the scorpion is the "worm that never dies" of the christians. apophis is bound on the tau or tat "the emblem of stability (see the erection of tat in tatoo, ritual xviii* so have the crypts in cis-himalayan regions where initiates live, and where their ashe

BLAVATSKY H P COSMOGENESIS

came out from the moon (a triple mystery- astronomical, physiological, and psychical at once; he crossed the whole cycle of existence and then returned to his birth-place before issuing from it again. thus the defunct is shown arriving in the west, receiving his judgment before osiris, resurrecting as the god horus, and circling round the sidereal heavens, which is an allegorical assimilation to ra, the sun; then having crossed the noot (the celestial abyss, returning once more to tiaou: an assimilation to osiris, who, as the god of life and reproduction, inhabits the moon. plutarch (isis and osiris, ch. xliii) shows the egyptians celebrating a festival called "the ingress of osiris into the moon" in chapter xli. life is promised after death; and the renovation of life is placed under the

at reflection "the ray" differentiates the "water of space; or, in the words of the "book of the dead "chaos ceases, through the effulgence of the ray of primordial light dissipating total darkness by the help of the great magic power of the word of the (central) sun" chaos becomes male-female, and water, incubated through light, and the "three-fold being issues as its first-born "osiris-ptah (or ra) creates his own limbs (like brahma) by creating the gods destined to personify his phases" during the cycle (xvii, 4. the egyptian ra, issuing from the deep, is the divine universal soul in its manifested aspect, and so is narayana, the purusha "concealed in akasa and present in ether" this is the metaphysical explanation, and refers to the very beginning of evolution, or, as we should rather

ontain the exposition of the system of the world as it was understood at heliopolis during the time of the first dynasties, is known to us only by a few copies of the eleventh and twelfth dynasties. each of the verses composing it was already at the time interpreted in three or four different ways; so different, indeed, that according to this or another school, the demiurge became the solar fire- ra-shoo, or the primordial water. fifteen centuries later, the number of readings had increased considerably. time had, in its course, modified the ideas about the universe and the forces that ruled it. during the hardly 18 centuries that christianity exists, it has worked[[vol. 1, page] 312 the secret doctrine. developed and transformed most of its dogmas; how many times, then, might not the egyp

he parsees; the hermes-fire, the elmes-fire of the ancient germans; the lightning of cybele; the burning torch of apollo; the flame on the altar of pan; the inextinguishable fire in the temple on the acropolis, and in that of vesta; the fire-flame of pluto's helm; the brilliant sparks on the hats of the dioscuri, on the gorgon head, the helm of pallas, and the staff of mercury; the egyptian phtha-ra; the grecian zeus cataibates (the descending) of pausanias; the pentacostal fire-tongues; the burning bush of moses; the pillar of fire of the exodus, and the "burning lamp" of abram, the eternal fire of the "bottomless pit; the delphic oracular vapours; the sidereal light of the rosicrucians; the akasa of the hindu adepts; the astral light of eliphas levi; the nerve-aura and the fluid of the m

kosmos in the form of an egg was the most widely diffused belief of antiquity. as bryant shows (iii, 165, it was a symbol adopted among the greeks, the syrians, persians, and egyptians. in chap. liv. of the egyptian ritual, seb, the god of time and of the earth, is spoken of as having laid an egg, or the universe "an egg conceived at the hour of the great one of the dual force (sec. v, 2, 3, etc. ra is shown like brahma gestating in the egg of the universe. the deceased is "resplendent in the egg of the land of mysteries (xxii, 1. for, this is "the egg to which is given life among the gods (xlii, 11 "it is the egg of the great clucking hen, the egg of seb, who issues from it like a hawk (lxiv, 1, 2, 3; lxxvii, 1. with the greeks the orphic egg is described by aristophanes, and was part of

BLUE EQUINOX

shall swallow up asi and asar, and the children of ptah. thou shalt pour forth a flood of poison to destroy the works of the magician. only the destroyer shall devour thee; thou shalt blacken his throat, wherein his spirit abideth. ah, serpent apep, but i love thee! 26. my god! let thy secret fang pierce to the marrow of the little secret bone that i have kept against the day of vengeance of hoor-ra. let kheph-ra sound his sharded drone! let the jackals of day and night howl in the wilderness of time! let the towers of the universe totter, and the guardians hasten away! for my lord hath revealed himself as a mighty serpent, and my heart is the blood of his body. 27. i am like a love-sick courtesan of corinth. i have toyed with kings and captains, and made them my slaves. to-day i am the sl

he weary ones of the old grey land. 62. they that drink thereof are smitten of disease; the abomination hath hold upon them, and their torment is like the thick black smoke of the evil abode. the equinox 98 63. but the chosen ones drank thereof, and became even as my lord, my beautiful, my desirable one. there is no wine like unto this wine. 64. they are gathered together into a glowing heart, as ra that gathered his clouds about him at eventide into a molten sea of joy; and the snake that is the crown of ra bindeth them about with the golden girdle of the death-kisses. 65. so also is the end of the book, and the lord adonai is about it on all sides lie a thunderbolt, and a pylon, and a snake, and a phallus, and in the midst thereof he is like the woman that jetteth out the milk of the sta

e silence, and the return thereunto in the end. the equinox 122 now the number 93 is thrice 31, which is in hebrew la, that is to say not, and so it denieth extension in the three dimensions of space. also i would have you to meditate closely upon the name nu that is 56, which we are told to divide, add, multiply, and understand. by division cometh forth 0.12, as if it were written nuith! hadith! ra-hoor- khuith! before the dyad. by addition ariseth eleven, the number of true magick: and by multiplication three hundred, the number of the holy spirit or fire, the letter shin, wherein all things are consumed utterly. with these considerations, and a full understanding of the mysteries of the number 666 and 418, you will be armed mightily in this way of far flight. but you should also conside

very good; seems too much like thinking..o.m] 777 418 13 dja the lamen of frater v.i.o. this lamen is symbolical of the master.s attainment, the great work which he brought to fulfilment. a r b a d a h a r b a trapt hr w b g d s j h ny b h m k j r t k y a twklm dwsy d w h j x n 6=5 7= 4 8=3 9=2 10=1 0=0 0 1=1 2=9 3=8 4= 7 5=6 horus amoun nephthys isis ptah heru-pa-kraat h osiris shu thoth hathoor ra n u i t h h d a i t h gt. one of night of time t a the spirit of aiqhr c spirit of primal fire child of gt. transformers n the magus of power b f daughter of the flaming sword propher of the eternal y p lord of hosts of the mighty daughter of firmament x g priestess of silver star daughter of mighty ones d k lord of forces of life daughter of lords of truth l q ruler of flux and reflux lord of

hey fell upon each other silently, and slew, and slew. now then, the dragon being asleep, we may step quietly past him, and .rending the branches of that wizard oak, with a strong grasp tear down the fleece of gold. let us only remember not to repeat the error of jason, and defy ares, who is horus in his warrior mood, that guardeth it, lest he strike us also with madness. nay! but to the glory of ra-hoor-khuit and the establishment of his perfect kingdom let all be done! now, o my son, thou knowest that it is our will to establish this work, accomplishing fully that which we are commanded in the book of the law .help me, o warrior lord of thebes, in my unveiling before the children of men..and it is thy will, manifesting as thou hast done in the sphere of malkuth the material world, to do

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

more elaborate. the theban alphabet is depicted in figure 3.9.1 will speak more on this alphabet, and several others, in the later lesson on charms and talismans. 38/ auckland's complete book of witchcraft. to know a person's name is to have a hold, a power, over them. for to know the name is to be able to conjure with it. sir james frazer tells the story of isis obtaining the most secret name of ra, the great egyptian sun god, so that she might use it to make herself a goddess. she fashioned a serpent from the spittle ofra, and the earth on which it fell, and laid it in his path so that it bit him. he cried out for help from 'the children of the gods with healing words and understanding lips, whose power reacheth to heaven. and isis came with her craft, whose mouth is full of the breath o

goddess. she fashioned a serpent from the spittle ofra, and the earth on which it fell, and laid it in his path so that it bit him. he cried out for help from 'the children of the gods with healing words and understanding lips, whose power reacheth to heaven. and isis came with her craft, whose mouth is full of the breath of life, whose spells chase pain away, whose word maketh the dead to live 'ra told her how he had been stung while out walking and isis said, tell me thy name, divine father, for the man shall live who is called by this name 'ra told her many of the names by which he was known, all the time growing weaker. isis, however, refused to heal him, repeating "that was not thy name that thou speakest unto me. oh tell it me, that the poison may depart; for he shall live whose nam

ad been stung while out walking and isis said, tell me thy name, divine father, for the man shall live who is called by this name 'ra told her many of the names by which he was known, all the time growing weaker. isis, however, refused to heal him, repeating "that was not thy name that thou speakest unto me. oh tell it me, that the poison may depart; for he shall live whose name is named' finally ra gave isis his true name and she caused the poison to flow away; and she became 'the queen of the gods, she who knows ra and his true name. witchcraft from the inside raymond buckland, llewellyn publications, st. paul, mn1971 figure 3.9: theban alphabet your witch name you are starting your life anew (in effect. why not start it with a name of your choosing, then, rather than one that was given

BUDGE E

. hare, redactor. this text is in the public domain. these files may be used for any non-commercial purpose, provided this notice of attribution is left intact. next: note sacred texts egypt ehh index vol. i vol. ii vol. iii the book of am-tuat by e. a. wallis budge [1905] this book is an ancient egyptian cosmological treatise which describes the tuat, the underworld that the boat of the sun god, ra, traverses during the night hours. each chapter deals with one of the twelve hours of the night. a hallucinogenic travelogue of the netherworld, this extensively illustrated book depicts hundreds of gods and goddesses that appear nowhere else in the literature. title page note contents the book am-tuat: the title of the work chapter i: the first division of the tuat, which is called net-ra chap

the horizon of amentet, containing the knowledge of the souls of the tuat, and the knowledge of the secret souls, and the knowledge of the doors and the ways through and on which the great god journeyeth, and the knowledge of, and the knowledge of the hours and of their gods, and the knowledge of the journeyings of the hours and of their gods, and the knowledge of the formulae [which they say] to ra, and the knowledge of the speeches which he maketh p. 2 to them, and the knowledge of the gods who praise him and of those who effect destruction" next: chapter i: the first division of the tuat, which is called net-ra sacred texts egypt ehh index index previous next p. 3 chapter i. the first division of the tuat, which is called net-ra. in the scene that illustrates the first division of the t

esses maat, the one representing the south of egypt, and the other the north. 2. the god nekent-f, who holds a spear, or knife, in his left hand. 3. the god khenti amentet, bearded, and in mummy form, and wearing the white crown and the menat. 4. the god sekhet, or as it is written here sekhmet, lioness-headed. 5. the god sehetch-ur, ram-headed. 6. four terms, the first of which is called ut-metu-ra, p. 5 the second ut-metu-tem, the third ut-metu-khepera, and the fourth ut-metu-asar. 7. the leader of the company, who is called tcha-unnut; by his side is a serpent, called sa, that stands on his tail. click to view the gods khenti-amentet, sekhet, sebeteh-ur, the four-terms, and teha-unnu.t this scene is explained by the horizontal line of inscription written above it, and the hieroglyphic t

the editions of lef bure and champollion, reads- p. 6 "the name of this field is 'maati' this god arriveth in the sektet boat, he maketh a way through the court of this city, which is two hundred and twenty measures in length, which he travelleth through to urnes. he passeth through the water, which is three hundred measures in extent, and he bestoweth the fields upon the gods who follow him. net-ra is the name of this field, arnebaui is the name of the guardian [of this field. this god beginneth to declare in this region the words which perform the destinies) of those who are in the tuat" in the lower part of the middle section of the scene we have another boat, in the centre. of which is a beetle; on one side of the beetle is a god with his knees in the direction of the prow of the boat

are therein. if copies of these things be made according to the ordinances of the hidden house, and after the manner of that which is ordered in the hidden house, they shall act as magical protectors to the man who maketh them" in the upper register are the following- i. nine apes, who are described as "the gods who open the gates to the great soul" their names are--1. un-ta, 2. ba-ta, 3. maa-en-ra, 4. abta, 5. ababen, 6. aken-ab, 7. benth, 8. afa, 9. tchehtcheh. ii. twelve divine beings, who are. described as the "goddesses who unfold the portals in the earth" their names are--1. qat-a, 2. nebt-meket, 3. sekhit, 4. ament-urt, p. 10 [paragraph continues] 5. sheftu, 6. ren-thethen, 7. hekent-em-sa-s, 8. qat-em-khu-s, 9. sekhet-em-khefiu-s, 10. huit, 11. hunt, 12. nebt-ankh. click to view (

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

orth a dazzling splendour. his body is draped in shining gauze, whipped by the wind' he is especially associated with the life force and renewing health and energy. horus horus was the ancient egyptian sky god, represented as a falcon or a falcon-headed man. his eyes were the sun and moon and his wings could extend across the entire heavens. he was frequently associated with the morning aspect of ra, the sun god, and worshipped as re-harakhte. the son of isis and osiris, he is often depicted as an infant on his mother's lap and together the parents and child form a trinity. horus brings clarity of mind and purpose and the ability to seize upon an opportunity, and is effective for uncovering secrets, deception and illusion. lugh lugh, the celtic 'shining one, who gives his name to lughnassa

ture gain, but above all transformation. isis the egyptian goddess isis is the most powerful and frequently invoked goddess in formal magick. she is mother, healer and the faithful wife who annually restored seite 36 wicca01.txt her consort osiris to life, thus magically causing the nile to flood and fertility to return to the land. she is the patroness of magick and spell-casting, having tricked ra the sun god into giving her his secrets. some accounts say she was taught by thoth, god of wisdom and learning. her cult spread throughout the roman empire and she remained in mediterranean lands in her guise as the black madonna, holding her infant son horus, until the middle ages. she is sometimes represented as a vulture, in which form she appears on amulets (protective charms) with an ankh

representing the cycle of death and rebirth. she is especially powerful in rituals by or for young women, especially those who have suffered loss or abuse, and also for mother-daughter relationships. she is sometimes regarded as a symbol of grain. proserpina, daughter of ceres, is the roman form of persephone. sekhmet sekhmet is the ancient egyptian solar and lion goddess created from the eye of ra. she is sometimes pictured as a woman with a lion's head and so is a good to evoke for courage, righteous anger, protection of the vulnerable, psychic protection and the correction of injustice. as an avenging goddess, she should be used only as a focus for positive rituals, for, like fire, her innate power can blaze out of control. shiva seite 39 wicca01.txt shiva, or siva, is the hindu god of

thor hathor is the ancient egyptian goddess of truth, wisdom, joy, love, music, art and dance and protectress of women. she is said to bring husbands or wives to those who call on her and she is also a powerful fertility goddess. also worshipped as a sky goddess, hathor is frequently shown wearing a sun disc held between the horns of a cow as a crown. she was once entrusted with the sacred eye of ra, the sun god and her consort, through which she could see all things. she carried a shield that could reflect back all things in their true light. from her shield she fashioned the first magical mirror. one side was endowed with the power of ra's eye to see everything, no matter how distant in miles or how far into the future. the other side showed the gazer in his or her true light and only a

d and turquoise and so jewellery made of these can be a focus for her powers. in the modern world she is guardian of businesswomen. fiercely protective in defence of her own, she is especially potent against physical and psychic attack. ma'at ma'at, the ancient egyptian goddess of truth and justice, was responsible for maintaining the correct balance and order in the universe. she was daughter of ra who created her to establish unity and order in the world. ma'at is pictured as a woman wearing a single ostrich feather as a headdress. seite 44 wicca01.txt she was all-powerful, even over the king, who had to rule with truth and justice to attain eternal life. after death, a person's heart was weighed on the scales of justice against the feather from her headdress to see if it was free from s

DAVID ICKE CHILDREN OF THE MATRIX

and the destruction of the druid or adder network? if this was so, it happened for public consumption only as the knowledge was taken out of general circulation, but remained very much alive within the secret societies. egyptian serpents you find the same story of serpent symbolism in the country to which so many modern illuminati symbols and codes relate: egypt. the great temple of ammon or amen ra was placed on a massive vortex point at thebes or karnac (amen or ammon is where the christians get their term amen. under thebes/karnac are networks of tunnels known as the "serpent's catacombs. as a result of the travelling egyptians of the sumer empire (or the nordics who travelled to the sumer region) we also have carnac in brittany (barati, france. there were once 10,000 standing stones he

er the name "st george of the red cross" and thus we have the origin of st george of cappadocia, later of england.32 this was thor/indara yet again, says waddell, and so was st andrew, the patron saint of scotland, which came from andvara or andvari, another name for thor. the story of george defeating the dragon can be found all over the world in various forms. in egypt "george" was the sun god, ra (thor/indara, says waddell; in india it was indra (thor/indara; and in the hebrew old testament, it was adam, under his title, la or jah, who slayed the serpent" thor or "goer (george) killed el, the matriarch of the serpent cult, the edda tells us, and she was symbolised as the "serpent-dragon. thus "george (thor) defeated "the dragon (el. the story of george and the dragon symbolises the batt

levites left babylon, they turned nemo into "moses. in syria, they had a guy they called "mises, who did all the things the levites attributed to "moses. like the sumerian king sargon "mises" was found as a baby floating in a basket of reeds or rushes. mises went on to part the waters with his magical rod and he was the guardian of the law, written in stone. another "moses" was the egyptian hero, ra- haraldhti, whose alleged life was also copied by the forgers of history" the "ten commandments, so associated with moses, are a copy of the laws known as the code of hammurabi. these were written at least a thousand years earlier. of course they were, the code of hammurubi came from..babylon! but this code of hammurabi goes back even further to our old friend indara/thor/st george, the first k

mithra eucharist into its "christian" rituals. mithra was claimed to have said "he who shall not eat of my body nor drink of my blood, so that he may be one with me and i with him, shall not be saved" the very site on which the vatican was built was a sacred place of mithra worship. it still is. they just call him jesus. as i have written before, the cult of mithra simply became the cult of myth-ra- christianity. mithra was a symbol for the sun and so was his christian version. jesus was the light of the world (the sun; he will come back on the clouds and everyone shall see him (the sun. jesus walks on water (the sun's reflection does that; jesus performed his father's work in the temple at the age of 12 and started his ministry at 30. the sun reaches it's daily peak at 12 noon when the a

e contracts with the disney and lego organisations. it turns out that kindercare, the leading child-care organisation in the united states, is owned by the empire of henry kravis, a very close friend of george bush, the reptilian shape-shifter, who is one of the world's most famous paedophiles and child killers. 308 children of the matrix figures 37 and 38: the ancient egyptian symbol, the eye of ra, used by kindercare in its publicity until this was pointed out on the david icke website. but the kindercare pyramid with the capstone missing remains in use kravis is also closely connected with henry kissinger and the rockefellers, both llluminati to their core. anyone this close to bush must know of his paedophile activities, surely? kravis was a member of the inner circle of the republican

DAVID ICKE THE BIGGEST SECRET

rs. jesus is claimed to have performed miracles such ashealing the sick and raising people from the dead. so did khrishna, buddha, zoroaster,bochia, horus, osiris, serapis, marduk, bacchus, hermes and others. jesus was bornof royal blood. so was buddha, rama, fo-hi, horus, hercules, bacchus, perseus andothers. jesus was born to a virgin. so was khrishna, buddha, lao-kiun or tsze,confusius, horus, ra, zoroaster, prometheus, perseus, apollo, mercury, baldur,quetzalcoatl and far too many others to mention. jesus will, we are told, be bornagain. the sky is going to be rather crowded because khrishna, vishnu, buddha,quetzalcoatl and others, will also be there. the star at the birth ofjesus is another multideity story and goes back at least to thebabylonian tale of nimrod who, in a dream, saw a

:4, he was using exactly the same wordsfound in the scriptures of mithra. only the names were changed. in the gospels, peterbecame the christian rock on whom the new church would be built. the v atican hillin rome was said to be sacred to peter, but this place was also claimed, much earlier, tobe sacred to mithra and many mithric remains have been found there! the piso clanturned mithra into myth-ra- christianity.all the popes have claimed to rule as the heirs to peter, the first pope. this claimderives from a sentence in the bible which has jesus saying: thou art peter, and uponthis rock i will build my church.19 only four verses after supposedly making peter therock on which he would build his church, comes this demolition of him: but he (jesus)turned, and said unto peter, get thee behin

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

the capitol. the washington monument(left) is the most important presidential monument to the occultist, because it is an obelisk set inside a circle. what, you are probably saying, is an obelisk? an obelisk is a tall, four-sided stone pillar tapering toward a pyramidal top. the obelisk is critically important to the occultist because they believe that the spirit of the ancient egyptian sun god, ra, resided in the obelisk. thus, the obelisk represents the very presence of the sun god, whom the bible calls satan! there are only three major obelisks in the world today, and two of them are in the united states. according to epperson in his book "the new world order, the first major obelisk was constructed in st. peter's square in rome, and is so placed that every pope who addresses any crowd

DEITUS

the khu, not the khu in the khabs, and again i, hadit, am the complement of nu, my bride. i am not extended, and khabs is the name of my house. the goddess nuit, described in the first part of the book of the law, represents the universal subconscious. the god hadit, described in the second part of the book of the law, represents the dynamic consciousness in a non-active state (horus) and the god ra-hoor-kuit, described in the third part of the book of the law, represents the dynamic consciousness in an active state (set) during a cycle of expansion, the dynamic consciousness is active. during a cycle of restriction, the dynamic consciousness is inactive. the universal subconscious remains inactive at all times, being acted upon by the dynamic consciousness. it is the action/inaction of th

DEMONIC BIBLE

ce of the flesh and body as the ideal. christianity rose as the dominant religion in the west during the aeon of osiris. crowley, who came to believe that he was the beast described in the book of the revelation of jesus to st. john the apostle, wrote the book of the law, which he claimed was revealed to him by the spirit aiwass and was a true revelation from the egyptian deities nuit, hadit, and ra hoor khut. in the book of the law we read dowhat thou will shall be the whole of the law and love is the law, love under will. the word of the aeon of horus was thelema, the greek word for will. the will in this context was a magical will, the true will of the magician s higher self or his holy guardian angel. crowley s magick, as embraced by the order of oriental templars (oto) and order of th

, and are in government and continuance as the second and third. therefore, harken unto my voice! i have talked of you, and i move you in power and presence, whose works shall be a song of honor, and the praise of your god in your creation! the seventh key anton lavey writes: the seventh enochian key is used to invoke lust, pay homage to glamor, and rejoice in the delights of the flesh (enochian) ra-asa isalamanu para-di-zoda oe-cari-mi aao iala-pire-gahe qui-inu. enai butamonu od inoasa ni pa-ra-diala. casaremeji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vavale-zodirenu tol-hami. soba lonudohe od nuame cahisa ta da o desa vo-me-dea od pibeliare itahila rita od miame ca-ni-quola rita! zodacare! zodameranu! iecarimi quo-adahe od imica-ol-zododa aaiome. bajirele papenore idalugam

DIABOLUS

ncept continued on in the persian ahriman and the islamic shaitan, which shall be discussed in further detail later on in this treatise. verily, the soul of set, which is greater than all the gods, hath departed- from the papyrus of ani set was known as a god of unrest who continually fought with horus, his brother and was the antagonist and murderer of osiris, a god of stasis. set also protected ra on his journeys through the underworld, and was able to master the chaotic force of apep, a serpent of darkness. set is known in the book of the dead as having legions of devils, known as seba as well as smaiu, who obey his commands. it seems also that there were a group of rebels who were of set and were defeated early on. set is mentioned in the egyptian book of the dead as having the skin of

f smain with set, being violence. one specific dwelling place of set was called set amentet3 which is the mountain of the underworld, which is a cemetery in the desert on the west banks of the nile. set is also closely connected with a former death-god called seker, who was later merged with osiris and became something rather different in nature. in the tuat, seker resided within a kingdom called ra-stau, from which he sat upon a throne in majesty, having numerous legions of winged serpents, devils called seba and other monsters 2 budge, e.a. wallis, the gods of the egyptians volume 1 3 compare with the persian arezura, the mountain in the north from which hell is commonly located. 6 which devoured various shades of the dead who were sent there. it is written in the book of the dead that s

ith the north, becoming the lord of the northern sky in the egyptian book of the dead. his primary associations were hostility, war and storms. thus set may be viewed as a deific force of motion and opposition. the combat which took place on the day when horus fought with seth, during which seth threw filth in the face of horus, and horus crushed the genitals of seth. this storm was the raging of ra at the thunder-cloud which [seth] sent forth against the right eye of ra (the sun. thoth removed the thunder-cloud from the eye of ra, and brought back the eye living, healthy, sound, and with no defect in it to its owner- from the papyrus of ani here we see that set was a sorcerer god, throwing filth and then thunder clouds, he controlled the elements of earth and the air. set although being i

DION FORTUNE MYSTICAL QABALA

ns of the world is only another version of the bull of mithra which does the same thing, the only difference being that the ancient initiate was literally "washed in blood" and the modern one takes it metaphorically. autres temps autres mours. 9. if we approach those whom we elect to call pagans, both ancient and modern, in a reverent and sympathetic spirit, knowing that allah and brahma and amen ra are but other [page 88] names for that which we worship as god, we shall learn a very great deal that was forgotten in europe when the gnosis was stamped out and its literature destroyed. 10. we shall find, however, that the pagan faiths present their teaching in a form that is not readily assimilable by the european mind, and that if we are to arrive at its significance we must re-state it in

DONALDTYSON CORONZON

eatening him with the magick staff did he accomplish this. he then repaired the circle. the discomfited demon now continued) all is dispersion. these are the qualities of things. the tenth aethyr is the world of adjectives, and there is no substance therein (now returneth the beautiful woman who had before tempted the scribe. she prevailed not) i am afraid of sunset, for tum is more terrible than ra, and khephra the beetle is greater than the lion mau. i am a-cold (here choronzon wanted to leave the triangle to obtain wherewith to cover his nakedness. the scribe refused the request, threatening the demon. after a while the latter continued) i am commanded, why i know not, by him that speaketh. were it thou, thou little fool, i would tear thee limb from limb. i would bite off thine ears and

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ich there is evidence to prove had passed through a series of revisions or editions as early as the period of the vth dynasty. this version was, so far as we know, always written in hieroglyphics, and may be called the heliopolitan version. it is known from five copies which are inscribed upon the walls of the chambers and passages in the pyramids[2] of kings of the vth and vith dynasties at sakk ra;[3] and sections of it are found inscribed upon tombs, sarcophagi, coffins, stel and papyri from the xith dynasty to about a.d. 200.[4 [1. see naville, todtenbuch (einleitung, p. 39. 2. hence known as the "pyramid texts" 3. i.e, un s, tet, pepi i, mentu-em-sa-f, and pepi ii. their pyramids were cleared out by mm. mariette and maspero during the years 1890-84, and the hieroglyphic texts were pub

de travaux, t. iii-xiv, paris, 1882-93. 4. in the xith, xiith, and xiiith dynasties many monuments are inscribed with sections of the un s text. thus lines 206-69 are found in hieroglyphics upon the coffin of amamu (british museum, no. 6654. see birch, egyptian texts of the earliest period from the coffin of amamu, 1886. plates xvii.-xx; il. 206-14 and 268-84 on the coffin of apa-ankh, from sakk ra (see lepsius, denkm ler, ii, bl. 99 b; maspero, recueil, t. iii, pp. 200 and 214 ff; il. 206-10 footnote page x. and 268-89 on the coffin of antef (see lepsius, denkm ler, ii, bl. 145; maspero, recueil, t. iii, pp. 200, 214; line 206 on a coffin of menthu-hetep at berlin (see lepsius, aelteste texte, bl. 5; lines 269-94 on the sarcophagus of heru-hetep (see maspero, m moires, t, i, p. 144. a se

remote and primeval time. internal evidence of its antiquity. the earliest texts bear within themselves proofs, not only of having been composed, but also of having been revised, or edited, long before the days of king meni, and judging from many passages in the copies inscribed in hieroglyphics upon the pyramids of unas (the last king of the vth dynasty, about b.c. 3333, and teta, pepi i, mer-en-ra, and pepi ii (kings of the vith dynasty, about b.c. 3300-3166, it would seem that, even at that remote date, the scribes were perplexed and hardly understood the texts which they had before them.[2] the most moderate estimate makes certain sections of the book of the dead as known from these tombs older than three thousand years before christ. we are in any case justified in estimating the earl

e number lxiv,[5] was discovered in the reign of hesep-ti,[6] the fifth king of the ist dynasty, about b.c. 4266. on this coffin are two copies of the chapter, the one immediately following the other. in the rubric to the first the name of the king during whose reign the chapter is said to have been "found" is given as menthu-hetep, which, as goodwin first pointed out,[7] is a mistake for men-kau-ra,[8] the fourth king of the ivth dynasty, about b.c. 3633;[9] but in the rubric to the second the king's name is given as hesep-ti. thus it appears that in the period of the xith dynasty it was believed that the chapter might alternatively be as old as the time of the ist dynasty. further, it is given to hesep-ti in papyri of the xxist dynasty,[10] a period when particular attention was paid to

it was presented to the british museum in 1834, and is now in the department of egyptian and assyrian antiquities. todtenbuch, bl. 23-25. 6. the ou?safa 's ui!o's of manetho. 7 aeg. zeitschrift, 1866, p. 54. 8. see guieyesse, rituel fun raire gyptien, chapitre 64e, paris, 1876, p. 10, note 2. 9. the late recension of the book of the dead published by lepsius also gives the king's name as men-kau-ra (todtenbuch, bl. 25, l. 30. in the same recension the cxxxth chapter is ascribed to the reign of hesep-ti (131. 53, l. 28. 10. naville, todtenbuch (einleitung, pp. 33, 139] p. xiv remote period. to quote the words of chabas, the chapter was regarded as being "very ancient, very mysterious, and very difficult to understand" already fourteen centuries before our era.[1] antiquity of chapter lxiv

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

d concentrated, to egypt, hoping to find further evidence of the anunnaki. however, he concluded that the egyptian myths did not support sitchin s thesis; rather, they suggested what he came to call the exploded planet hypothesis. the gods were not extraterrestrial beings, they were meteors that rained down as meteorites. the egyptian deities were the personifications of celestial powers, such as ra, the sun god. the ancient mythological references to the gods descending referred to the coming of fragments of the exploded planet. he also concluded that the sumerian myths also referred to the exploded planet. this exploded planet hypothesis became the subject of alford s second book, the phoenix solution (1998. the phoenix solution alienated alford from sitchin s readers, though he has insi

ir. it was believed to possess magical gifts and could gallop on land or sea. apantomancy divination by means of any objects that happen to present themselves. to this class belong omens drawn from chance meetings with a hare or an eagle. apepi, book of overthrowing of an egyptian work that forms a considerable portion of the funerary papyrus of nesi-amsu. it deals with the diurnal combat between ra the sun-god and apepi the great serpent and personification of spiritual evil. several chapters (notably 31, 33, and 35.39) are obviously borrowed from the book of the dead, or papyrus of ani. its 15 chapters contain a great deal of repetition and details concerning various methods for the destruction of apepi, including many magical directions. it stipulates that the name of apepi must be writ

us and then burnt. wax figures of his attendant fiends were to be made, mutilated, and burnt, in the hope that, through the agency of sympathetic magic, their prototypes might be injured or destroyed. another portion of the work details the creative process and describes how men and women were formed from the tears of the god khepera. this portion is known as the book of knowing the evolutions of ra. the work is evidently very ancient, as is shown by the circumstance that many variant readings occur, and only one copy is known. the funeral papyrus in which it is contained was discovered at thebes in 1860, purchased by the archaeologist a. h. rhind, and sold to the trustees of the british museum by david bremner. the linen on which it is written is of very fine texture, measures 19 feet by

ex. st. paul, minn: llewellyn publications, 1982. the magick of tarot. st. paul, minn: llewellyn publications, 1983. ausar auset society the ausar auset society, a rosicrucian body especially oriented to meet the needs of african americans, was founded in the mid-1970s by r. a. straughn, formerly the head of the rosicrucian anthropological league in new york city. straughn, under his adopted name ra un nefer amen, has written a number of occult texts on hermetic and eastern religions. he has also developed a unique tarot the ausar auset society, a rosicrucian body especially oriented to meet the needs of african americans, was founded in the mid-1970s by r. a. straughn, formerly the head of the rosicrucian anthropological league in new york city. straughn, under his adopted name ra un nefe

cans, emphasizing lessons in african american history and the accomplishments of africans. centered in the large african community in the greater new york city area, the society also regularly holds classes in african american communities along the east coast from virginia to connecticut. the society may be contacted at box 281, bronx, new york 10462. it publishes a magazine, metu neter. sources: ra un nefer amen [r. a. straughn. black man s guide to a spiritual union. bronx, n.y: oracle of thoth, 1981. meditation techniques of the kabalists, vedantins, and taoists. bronx, n.y: maat publishing, 1976. the oracle of thoth: the kabalistical tarot. bronx, n.y: oracle of thoth, 1977. the realization of neter nu. brooklyn, n.y: maat publishing, 1975. austatikco-pauligaur a class of persian evil

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

st possible touch with the prophets, and that he would do nothing without revealing it to them. while often ignored or persecuted during their lifetime, their preserved written words were later given greatest veneration and still later canonized. in ancient greece, the prophetic class were generally found attached to the oracles and in rome were represented by the augurs. in egypt, the priests of ra at memphis acted as prophets as, perhaps, did those of hekt. among the ancient celts and teutons prophecy was frequent, the prophetic agent usually placing him or herself in the ecstatic condition. the druids were famous practitioners of the prophetic art, and some hint of their utterances may be still extant in the so-called prophecies of merlin. in america, as has been stated, prophetic utter

nce.org. sources: hounam, peter, and andrew hogg. secret cult. london: lion, 1984. school of economic science. http/ www.schooleconomicscience.org. april 6, 2000. school of natural science see the great school of natural science school of universal philosophy and healing british spiritualist organization founded in 1946 by the medium grace spearman-cook, based on the teachings of her spirit guide ra-men-ra. the purpose of universal philosophy was to awaken the soul to its spiritual destiny so that it may participate actively in the working and unfolding of the cosmos. the school also published the monthly the occult gazette, last known address: 6 phillimore place, kensington, london, w8, england. schrenck-notzing, baron albert von (1862.1929) german pioneer of psychical research, a physici

oods dissolved by akhenaten were partially reinstated and new images installed in temples. however, in giving pride to amun, there was no attempt to destroy the worship of aten, only a displacement of aten s former status as principal or sole god. many of the treasures from the tomb of tutankhamen indicate tolerance toward former gods. one inscription on a golden throne calls tutankhamen image of ra, beloved of the gods, and a cabinet inscription states eldest son of aten in heaven. the memory of akhenaten is also preserved in tomb objects such as a box bearing the name of akhenaten, and an artist s palette that belonged to akhenaten s eldest daughter meritaten. tutankhamen died before a grand burial tomb could be prepared. its importance lies in its contents.chariot bodies, state chairs

is presence. deda obeyed the royal summons and performed his chief feat before the king. this consisted in decapitating a goose, a duck, and an ox, and charming the heads back again on to the bodies so that the creatures lived and breathed as before. kheops fell into talk with the magician, who told him that the wife of a priest in sakhebu was awaiting the birth of three sons, children of the god ra, who should one day sit on the throne of egypt. deda sought to allay the king s natural distress at this information by prophesying that only after the reigns of his son and grandson should the power fall into the hands of the descendants of the sun-god. but kheops was not to be consoled; he inquired into the details of the story and announced that he would himself travel to sakhebu, no doubt w

gods cared for the safety of the little ones. a maid to whom the secret was known being enraged by a severe punishment inflicted upon her, threatened to betray all to kheops. her own brother beat her, and when she went down to the water she was carried off by a crocodile. here the papyrus ceases, but it is possible to a certain extent to restore the conclusion. the names of the three children of ra show that they stand for the first three kings of the fifth dynasty, the family that followed the house of kheops. the papyrus must therefore have told how the boys escaped all the snares laid for their lives and in due time ascended the throne for which they were destined (see also egypt) encyclopedia of occultism& parapsychology. 5th ed. westcar papyrus 1661 sources: budge, e. a. w. egyptian

EVIL AND UNCLEAN SPIRITS

hand in the lesser circles are names of the seven earths: 1. aretz- dry, crumbling l 2. adamah- reddish mould 3. gia- undulating ground, like the side of a valley 4. neshiah- oblivion 5. tziah- sandy, or desert land 6. areqa- l 7. thebel or cheled- mixed l and n 3 the water of tears the water of creation the water of ocean \nhyg lbt twmyruc aqra twmlx hyx tjcrab hycn w yh f yf ayg wdba hmda lwac ra the false sea upon the left hand are the seven infernal habitations: 1. sheol- the depth of the earth 2. abaddon- perdition 3. titahion- the clay of death 4. bar shacheth- the pit of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the mercavah in the mercavah vision of ezekiel it is written "and i beheld a whirlwind come forth out of the north;

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

rlen, settled long ago by human beings from the orion system. they sought to establish a supercolony. the planet now houses six large cities in which beings from many worlds, including earth, currently reside. oxalc oversees forty-nine extraterrestrial guides involved in mission rama. according to one source, the word rama contains a vibratory activator and was chosen forty-two hundred years ago. ra represents the sun or irradiation and ma represents mother earth. the mantra rama means irradiating light on earth (edilver, n.d. mission rama s purpose is to help planets in transition, such as earth (also known as merla, as they enter the fourth dimension. o x a l c s presence on earth became know n in 1973 after a group of pe ruvian fly i n g- s a u c e r enthusiasts led by sixto paz wells d

creighton, 1974. the man walked slowly back toward the ufo and was joined by two gray-clad beings who had suddenly appeared. they boarded the ship, and it flew rapidly away, a violet-colored trail in its wake. see also: abductions by ufos; contactees further reading creighton, gordon, 1974. the humanoids in latin america. in charles bowen, ed. the hu- manoids, 84 129. london: futura publications. ra ra channeled through carla rueckert. ra was not an individual but a group entity, part of the confederation of planets in the service of the infinite creator (rueckert and elkins, 1977. the goal, ra said, was to give instructions to those of planet earth who would seek the instructions for how to produce within themselves the vibration that is more harmonious with the original thought. further

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

allusions and brilliant allegories. like the chasidim, teaching stories and sayings are important vehicles for the transmission of sufi teachings. the mathnavi of jalal ad din ar-rumi (d.1273) is often called the qur an of persia, which opens with the story of the reed that has become separated from its reed bed.26 the sufis are also known for the exquisite spiritual love poetry of hafiz, kabir, ra bia, and others.27 the conference of the birds (mantiq at-ta ir) by farid ad-din attar, yusuf and zulaika by jami, and the rose garden (galistan) by sa adi are masterful works of mystical allegory.28 all sufis use the symbol of the rose as an allusion to contemplative practice.29 sufism has also been enriched by numerous mystical commentaries, such as the niche for lights (mishkat al anwar) by

ombination of all the sefiroth on the tree. weights are the individual sefiroth. the primordial kings allude to the unmanifest alef worlds or witness states of vast face in sefirah crown/above. the crowns of the primordial kings are the sefiroth in the supernal world of atziluth (emanation, and the garments of splendor are the manifest sefiroth in the successive three worlds. in the torah, earth/ ra, aretz) is a synonym for the sefirah malkuth/kingdom. hence, the phrase and the earth was nullified infers that matter was absorbed and disappeared. the sifra detzniyutha, and in smaller measure the idra rabba qadusha (greater holy assembly) and idra zuta qadusha (lesser holy assembly, also contain some wonderful verses pertaining to the allusions of the beards of the two faces. the hairs of th

(ayh, hya, pronounced hee, and glory or honor (dvbk, kavod. it is through the interaction of the vav v and the lower heh h that messianic appearances are manifested in the lower worlds. the action of the spirit of messiah in the world of yetzirah resonates through the vav v. the lower heh h is the presence of the spirit of the lord hvhy as the shekhinah throughout the material creation, or earth(/ra, aretz. actually, the lord hvhy is referred to in the feminine about 10-15 percent of the time in the torah, though often mistranslated or ignored. it is important to note that, despite the medieval injunctions of the rabbinate, the ancient qabalah is not sexist. the mystical qabalah establishes the unity and equality of the male and female aspects of the lord hvhy( honor thy father and thy mot

ith, corresponding to the letter alef a. also simply called the first, active in creating. 2. depth of last (tyrxa qmvi, omehq acharit, corresponding to the letter tav t. also simply called the last, active in dissolving. 3. depth of good (bvu qmvi, omehq tov, corresponding to the letter mem m, active in sustaining, manifested in the lower worlds as master mosheh. 4. depth of evil (ir qmvi, omehq ra a, corresponding to the letter shin s, active in sustaining, manifested in the lower worlds as master yeshuvah. the four letters are also said to be the filters through which the lord hvhy incarnates. the name reshith is contained in the first word of the first line of torah b reshith, which could be translated by the first. the hebrew formulae for the names reshith (tysar) and acharit (tyrxa)

qunei ha zohar, was edited by reuven margaliot and published in jerusalem in 1978. for example, buh-reshith (lit. by the first, tysar_b referring to the first head of messiah, bara shith (tys arb it created six, referring to the chayot and the six directional sefiroth, bar esheth (tysa rb son of fire, referring 3' 8: h" 2: 2 2:e 8% to the third head of messiah, master yeshuvah hvshy, barosh yitav ra elohai (yhla ar bty sarb in the head dwells ra elohy. 10 tradition. 11 the hebrew word for covenant is b rith (tyrb lit. promise, circle, chain. 12 the reader again is referred to the lech lecha section of torah b reshith. 13 the shattering of the shells results in death. 14 the hebrew text used for the work of the chariot trust translation of the sefer yetzirah was a composite of the translato

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ed walker, pp. 87-8. 5 ed. cit, pp. 96-7. m5 7 (a) sephiroth, angelic hierarchies, and spheres. from robert fludd, meteorologica cosmtca, frankfort, 1626, p. 8 (p. 123. putchcrr/mo tcmplolampadem hanc in alio ucf mcliori loco po tier* c,quam unde tociim ilmul pofsic illuminarecsiquidcm non incptr quidam luccrnam mundi,alrj mcntcm, alrj rcsophoc!is ele&ra itmicme 7 (b) the copernican system from n. copernicus, de revolutionibus orbium coelestium, nuremberg, 1543 (p. 154. 7 (c) the ptolemaic and copernican systems from giordano bruno. la cena de le ceneri, 1584 (p. 241. 8. angelic hierarchies, spheres, and hebrew alphabet. from robert fludd, utriusque cosmi, maioris scilicet et minoris, metaphysica, physica atque technica historia, oppenheim, 161

FRATER ELIJAH ANGELS OF CHAOS

ow the love of nu in the star lit heaven; to look forth upon men, to tell them this glad word. 77: be thou proud and mighty among men! side note: this is some fucked up shit. iii (liber al) 6: dung it about with enginery of war! 7: i will give you a war engine 42: the ordeals that thou shalt oversee thyself, save only the blind ones. refuse none, but thou shalt know and destroy the traitors. i am ra-hoor-khuit; and i am powerful to protect my servant. success is thy proof: argue not; convert not; talk not overmuch! them that seek to entrap thee, to overthrow thee, them attack without pity or quarter; and destroy them utterly. swift as a trodden serpent turn and strike! be thou deadlier than he! drag down their souls to awful torment: laugh at their fear: spit upon them! 8: with it ye shall

; and none shall stand before you. 13:but not now 4: choose ye an island 38: so that thy light is in me; and it's red flame is as a sword in thy hand to push thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adoration's, as thou has written, as it is said: the light is mine; it's rays consume me: i have made a secret door into the house of ra and tum, oh khephra and ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell show thy star-splendor, o nuit! bid me within thine house to dwell, o winged snake of light, hadit abide with me, ra-hoor-khuit! 19: that stele they shall call the abomination of desolation; count well it's name, and it shall be to you as 7

FREEMASONS SATANISM AND SYMBOLISM

ds to go through eight separate steps to become fully enlightened spiritually. the final step which is the eighth step, is the sex act. notice that the very center of this symbol is a very small circle. this symbol is the ultimate female sexual representation. probably the most famous of all obelisks in the world, is the washington monument. it is believed that the spirit of the egyptian sun god, ra, resides within the obelisk, and they pray to it three t imes daily, if possible, and facing east. the obelisk is the most recognized of all phallic symbols. the sex act between male and female is represented by an obelisk within a circle. the washington monument sits within a circle. freemasonry planned, designed, and created the w ashington monument. the obelisk is greatly revered in masonry

mber, the hexagram is the most evil of all black magick symbols. witches have used it for years to cast curses on people; many people in the past few thousand years have died by having a hex placed on them. second, notice the sun over head in this picture. just as the egyptians did in the days when god cursed them and their religion, freemasons worship the sun in general and the egyptian sun god, ra, particularly. finally, note that the sharp end of the square is driving deeply into the holy bible beneath. as christian author, ralph epperson proves in his book, masonry: conspiracy against christianity, the #1 top secret of masonry is not that they worship satan/lucifer; rather, the #1 secret of freemasonry is that they plan to eradicate christianity in complete fulfillment of end time prop

FULLER J F C SECRET WISDOM OF THE QABALAH

ce is none too secure, the zohar is attributed to moses de leon, a qabalistic writer of the thirteenth century, and quite possibly parts of it were written by him. the whole compilation covers a vast ground and comprises: 1. the sefer ha-zohar, the book of splendour11- the main commentary. 2. the sifra-di-tseniuta, the book of the veiled mystery.12 3. the sitre torah, secrets of the torah. 4. the ra'ya mahemna, the true shepherd. 5. the midrush ha-he'lam, the recondite exposition. 6. the tosefta, additions. 7. the hekaloth, halls or palaces. 8. the idra rabba, the greater synod.13 9. the idra zuta, the lesser synod.14 the first printed editions of the zohar appeared almost simultaneously at mantua and cremona in 1558- 60. later editions are those of lublin, 1623; amsterdam, 1714 and 1805;

il finally the letter beth was chosen for the starting point. but when it came to the turn of the teth and the resh to present themselves together, the teth refused to take its place; so god chid it, saying: g0 teth, teth, why, having come up, art thou loth to take thy place? h it replied: gseeing that thou hast placed me at the head of tob (good, how can i associate with the resh, the initial of ra e (evil? h god thereupon said to it: ggo to thy place, as thou hast need of the resh. for man, whom i am about to create, will be composed of you both, but thou wilt be on his right whilst the other will be on his left. h 3 in the book of genesis this duality in man is hidden in the words glet us make man in our image h, that is in light; gafter our likeness h (simulacrum or shadow, that is in

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

e early names of the deity were derived or compounded from some word which originally meant the sun. max muller says that surya was the sun as shining in the sky. savitri was the sun as bringing light and life. vishnu was the sun as striding with three steps across the sky, etc. inman, whose etymological researches have given him considerable prominence as a sanskrit and hebrew scholar, says that ra, ilos, helos, bil, baal, al, allah, and elohim were names given to the sun as representative of the creator. we are assured by godfrey higgins that brahme is the sun the same as surya. brahma sprang from the navel of brahme. faber in his pagan idolatry says that all the gods of the ancients "melt insensibly into one, they are all equally the sun" the word apollo signifies the author or generato

se meaning of the cuneiform hea, which is babylonian rather than assyrian" but that it is doubtless connected with the arabic hya, which is said to mean "life" or the female principle in creation. this deity is the god of "glory" and of "giving" titles which during the earlier ages of human existence belonged to the queen of heaven, the celestial mother. the representation of the god amun or amun-ra, which superseded the triune deity, kneph, sate, and anouk at thebes, and from which in assyria doubtless proceeded the trinity, amun, bel-nimrod, and hea, is supposed to be identical with the greek zeus, which means the sun. this god is represented by a female figure seated on a throne. it is crowned with two long feathers, and in the right hand is observed the cross, the emblem of life. manet

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

r, as he said 'i retired or rather demitted without explanation; and if i thanked my stars that in so doing i missedbutlittle, it is more than probable that the hermetic orderoftheg'.d.267.missed even less. i had no grist in my granaries for a millofthat kind" waite was re-admitted in 1896, entered the second order and waited for his time to come.theordercontinued to expand: in edinburgh the amen-ra temple was consecrated in 1893 and the scottish adepts prompt255 ly erected their own second order vault; mathers, ordeoduce comiteferroas we should call him in a secondordercontext, set up a new temple in paris, ahathoorno.7,and asked annie homiman to consecrate it injanuary 1894;and the secret chiefs were providing examination material for the new gradeoftheoricus adeptus minor. but all was n

inspired the peopleofthe golden dawnbutthey seem to have found it as confusing as mme. de steiger's own works,on agoldbasisandsuperhumanity,which were both in a similar vein. isabelle de steiger joined the golden dawn in october 1888, taking the motto alta peto (i strive for the heights),butshe did not reach the secondorderuntil 1895, by which time she had transferred from isis-urania to the amen-ra temple in edin-52 thegoldendawnburgh. here, in addition to painting the 'artistic part of the vault' for the second order, she discoursed to scottish theosophists on thestromataof clemens alexandrinus, and on regeneration, by which term she meant an esoteric form of christian redemp-j tion. since many of the members of the scottish lodge ofthe ;theosophical society were also members of the amen

steigerjoinedthe rebellion against mathers, and thus against crowley, and in1903sided with waite's mystical party. she did not, however, pass on into the fellowship of the rosy cross, for she was lured away by the glamour of rudolfsteiner-afate to be suffered in time by other and more important members.thepresident of the scottish lodge of the theosophical societywas alsothe imperator ofthe amen-ra temple under his motto of sub spe (under hope. in the real world he was john william brodie-innes, an edinburgh lawyer who joined the golden dawn in1891,bringing with him not only a solid masonic and theosophical background, but a good deal of real learning. within the order he was a firm believer in the secret chiefs andwisdom53linardent supporterofmathers until1897,whenmathersde255posed him a

(under hope. in the real world he was john william brodie-innes, an edinburgh lawyer who joined the golden dawn in1891,bringing with him not only a solid masonic and theosophical background, but a good deal of real learning. within the order he was a firm believer in the secret chiefs andwisdom53linardent supporterofmathers until1897,whenmathersde255posed him and took the postofimperator of amen-ra upon himself (according to westcott; it seems more probable that brodie-innes was forced to resign in favourofwilliam peck. aftermathers'deposition and expulsion from theorderin1900,brodie-innes was unhappy with the executive who suc255 ceeded him and circulated a pamphlet among the members urging theneedfor a new constitution and a properly elected council. despite its plea for democracy it is

oday or in the sixteenth century' later, in the years before thegreatwar, he wrote a seriesofhistorical novels on witchcraft,butit was neither by supernatural influence nor by their intrinsic merit that they were published; more simply it was due tohughelliott, who owned the publishing house of rebman and co, being a fellow initiate in the golden dawn. brodie-innes' successor as imperator in amen-ra was less open about his occult pursuits. william peck was the citys4thegoldendawnastronomer for edinburgh, a believer in astrology,a freemason, theosophist and a member of papus' martinist order. in the opinionofmme. de steiger, peck was 'abomoccultist..a first-rate astronomer and astrologer and accustomed to great thoughts, but he was extremely coy about publicizing his in. terests. even his q

GILBERT THE MAGICAL MASON

the latter wrote the rituals in modern english from old rosicrucian mss (the property of frater s.a, supplemented by his own literary researches. fraterd.d.c.f.,in 1892, supplied the ritual of an adept grade from materials obtained from a frater,l.e.t.,a continental adept. several other temples sprang from the isis255 urania, viz, the osiris, at weston-super-mare; the horus, at bradford; the amen ra, at edinburgh, and the ahathoor, at paris, in 1894, which was consecrated byf.e.r.frater s.a. resigned from this association in 1897, and these english temples soon after fell into abeyance. in 1888 was publishedbacon, shakespeare, and the rosi255 crucians,by w.f.c. wigston, a critical volume containing much curious speculation. in thesphynxan excellent article appeared concerning the rosicruci

higher, or, by neglect of opportunities or by vicious actions, may fall lower and lower, so as to approximatetothe seeming matter of the body. as the n eshamah draws one to spiritual excellence, so the nephesh leads down to physical enjoyment. in another symbol the kabalist tells you a man has two companions, or guides; one on the right, yetzer ha tob, to good acts; and one on the left, yetzer ha ra, offering temptationstoevil. the kabalistic view of man's constitution, origin, and destiny differs from the theosophic, then, more in manner of presentation than in principle, and these two schemes may be firstly studied side by side, and each will illuminate the other. there is indeed no sharp line of cleavage between the pure western mysticdoctrines-thekabalism of the middle ages, related to

men are called by samael as the angel of death, or by one of his agents (see menachem of recanti, fol.cxx,cap. 3) of samael it is said that it is dangerous to mock him, zoharii.237, b. brody edition. also that he is related to semol, the left or evil side of man, and to blindness to good, that is some; he is also sam hamrnoveth, a deadly poison.136themagical masonsamael is also called: yetzer-ha-ra, a corrupt nature; melekh ha mareth, angel of death; nachash ha kadmoni, the old serpent; also ruach hattuma, the unclean spirit; leviathan the crooked serpent; azazel, the goat; ha shur, the ox; hakkelef, a dog, a hog; an ass, chamor; seir issim, a hairy goat: oref, a raven; edom, danger; kez col bazar, the end of all flesh, and seraph meosef, the fiery flying serpent. there are also many name

ople, and a special esoteric faith and ceremonial for the priesthood of the higher classes, and for the cultured few who became initiated into the sacred mysteries. this system lasted down to the greek conquest of egypt about600b.c.,butappearstohave gradually lost its early power and dignity.thegreatest gods of egypt seem to have been types of the sun: as aten the sun's disc, amoun at thebes, and ra at heliopolis.thecreator god ptah at memphis, and the spirit god kneph, were also deities greatly reverenced.theworship of the triad, composed of osiris, isis, and horus, was only completely developed at a later period,butit appears then to have become widespread. osiris was fabled to be a divine king of egypt, and isis was his mother, sister and wife; horus was their son.themyth told that the

GILBERT THE SORCERER AND HIS APPRENTICE

studied law at cambridgeandmoved to edinburgh, where he practisedbothlaw and occultism with equal enthusiasm helping to found the scottishlodgeof the theosophical society in 1884, to maintain its independence fromthelondonlodges and to preserve its emphasis on esoteric christianity. in 1890 he joined the isis-uraniatempleofthegolden dawn.iprogres255 sing wellenough to become imperator of the amen-ra temple when it was founded at edinburgh in 1893.norhadhe neglected his more general hermetic studies, contributing regularly to thetransactionsoithe, scottish lodge (of which he was now president) and issuing a strange book onthetrue churchofchrist(1893. his path through the goldendawn was somewhat tortuous, involving quarrels with his fellows in amen-ra, an ambivalent attitude towards mathers

, even at this early date shows that much greater antiquity of the actual text. the especial title of the 17th chapter is 'the book of the egyptian faith' and its subject is a sort of hymn of the osirified soul, which may be partially and succintly repro255 duced as follows: the words of the departed spirit, osiris- son of god i am temu, the setting sun- i am the only being in the firmament. i am ra, the rising sun, i have passed from the gate of death unto life.address onthepillars49the sun's power beginneth again, after he hath set he riseth again (so doth the justified spirit of man) i amthegreat god, begotten of himself. i can never be turned back by the elementary powers: i am the morning, i know the gate (i ever rise again into existence; i know the pathway through death unto life.)t

on receiving an invitation he should reply at once whether able to attend or not. the two equinox ceremonials are considered of special importance, and every member should make a special effort to attend. to the protection of the lordoftheuniverse i commit our newly initiated bretheren, in the firm hope and trust that they will prove true and excellent fratres among us. sub spe. imperator of amen ra.[issued for members of the amen-ra temple of the g. d:.c.1895.]13.the tarot cardsthestrange, weird-looking cards known as the tarot, with their bizarre designs, have interested and puzzled archaeolog255 ists, mystics and occultists for over a century; and many books have been written, from ponderous and learned tomes to popular manuals, from m. court de gebelin'smondeprimitifin1781to mr a.e. wa

dark reverse of the powers of healing and blessing .inegyptian mythology the great bad god was typhon apophis. he it was who obstructed and destroyed the benefits bestowed on manbyrathe sun.therationale, therefore, of the rituals.for.banishing evil things was. to devote them to typhon apophis, from whom they came, and then to expel and banishhimand them bag and baggage, in order that the power of ra to bless the earth and the dwellers thereon might be re-established, and this power belonged to the priest" initiates of the temples.forthe casting out of evil, then, the rituals were devised, and this seems a long way from the witch's cursings. but we have to remember thatinancient egypt, as in medieval europe, evil was a term of very varying significance, and one thinks perhaps the hierophant

with excrement,.atthe6th hour of the nightofthe 15th day, andthrow!tinto the fire at daybreakofthe 16thday.spitupon it many times at the beginning of every.hour267oflheday,.untiltheshadow. comes round again. defile-him with the.left foot. theinstructions here specially relate to the control of weather, the exorciser is directed to perform the ceremony when tempest was raging in the east, and when ra sets red and threatening, then will: the. ritual prevent rain-storms and thunder destroying the crops; but not cnlyfor this purpose; the chapterofthe papyrus concludes,'itis good for a man on earth or in heaven to do this. he will attain dignities which are above him, and be delivered from all evil' herethenweseerainthe.character thatinmodern mystical phrase wouldbecalled-thecentral-spiritual s

GNOSTIC HANDBOOK

nt egypt. accordingly, the role of the pharaoh and later the priesthood had a special significance in relation to the unfolding of the great year. the egyptian star gnosis and the rite of rebirth the central focus of egyptian ritualism was the great pyramid, it was connected to the sphinx and operated as a initiatory structure. the pyramid was identified with the sanctuary of the sun and embodied ra, the solar logos. the rites undertaken in the chamber of the king and queen were rites of rebirth whereby the pharaoh became identified with the solar sphere. he mediated the energies of the logos and hence accelerated the positive current and sublimated or transformed the negative. the sun like the planets and zodiac was a doorway between the spiritual and physical worlds and hence emanated fo

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

nation. both i and thou have passed through many births, krishna tells arjuna on the battlefield. in buddhism reincarnation is also taught, but with a difference. buddhist tradition maintains that there is no soul or immortal essence, only environmental factors (sanskaras) which repeat life after life, re-creating a semblance of identity in each incarnation. in ancient egypt the followers of amen-ra derived their belief in reincarnation from the course of the sun. as it died in the west and rose again in the east at dawn, so the vital forces sank into the underworld to rise again in a different body. hermes, the great master of the mysteries, was one of the earliest egyptian priests to openly proclaim the once secret teaching of reincarnation. gnostic theurgy page 51 if a soul, when it has

demiurge, these must be resisted and controlled if liberation is to be achieved. fig 32: veils on the tree of life gnostic theurgy page 117 this destructive current is known as the y factor, and also has twin poles, the x and y factors create a solar cross of four energy forces (fig 33) the solar sphere is, hence, the focus of the mystery tradition, whether it be apollo, mithra, christ, horus or ra, we can see the secret teachings in application. the solar sphere itself became a symbol of the hidden mysteries. at rising it is the logos, at the height it is the christ, at setting it is sophia. this represents the doorway through which fallen mankind can awaken. i am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. john 10:9 the imagery of t

r and faster until a sense of catharsis is experienced, and you experience an awakening by the solar force. if you prefer a more formal approach, you can find the more traditional four daily sun meditations in the various books on the hermetic order of the golden dawn, or alternatively, you may like to use some of the sun prayers found in works of akhenaton and the essenes. hail unto thee who art ra in thy rising, even unto thee who art ra in thy strength, who travellest over the heavens in thy bark at the uprising of the sun. liber resh vel helios solar practises there are other solar practises which are important in the life of the gnostic. these are based on the belief that if the gnostic is in a state of spiritual regeneration, then it is possible to absorb more x factors by exposing y

26,000 years, it is also know as the precession of the equinoxes. because the earth wobbles on its axis it moves backwards through the signs of the zodiac, a full cycle takes around 26,000 year. in each sign energy is radiated into earth consciousness, this radiation is mixed and includes light and darkness, x and y factors. in the modern gnostic view these energy forms radiate from the throne of ra which is positioned in the centre of our system. this seat exists within the solar logos, and these energies emanates from within it. accordingly, the four forces which radiate the planet from this centre are influenced by the astrological age that the earth is in. even the fallen or archonic forces are influenced by it, though they manifest a destructive distortion of its formula. for the gnos

nterpreted the transformation in their own way, and through the symbol systems of their own unconscious. however, confusing this may seem at first glance, if we look behind what they wrote and said, and ignore the great variance in symbolism, we can deduce a similar core vision. between 1844 and 1914 something momentous occurred, there was a change in the energy which operated through the seat of ra. in terms of astrological cycles, the equinox of the gods had begun. this change was and is of significance because it caused an acceleration of the forces of the kali yuga and is bringing mankind face to face with his destiny. observers of the change the change which began in 1844 was accelerated at the various points of emphasis. as a year has its seasons, the heraldic age has four nexus date

GOLDEN DAWN RITUALS SADD

ding whether the use intended be vowel or consonant "x" is the ancient egyptian power of s; but there be some ordinary hebrew names wherein "x" is made x. in pronouncing the names, take each letter separately "m" is pronounced "em "n" is pronounced "en (also "nu, since in hebrew the vowel following the equivalent letter n is "u "a" is "ah "p" is "peh "s" is "ess "d" is "deh" nrfm is pronounced en-ra-ef-em or en-ar-ef-em. ziza is pronounced zod-eezod- ah. adre is ah-deh-reh or ah-deh-er-reh. taasd is the-ah-ah-ess-deh. aiaoai is ah-ee-ah-oh-ah-ee. bdopa is beh-deh-oh-peh-ah. banaa is beh-ahen- ah-ah. bitom is is beh-ee-to-em or beh-ee-the-oo-em. nanta is en-ah-entah. hcoma is heh-co-em-ah. exarp is eh-ex-ar-peh. special note from frater d.d.c.f. 27 it is to be noted that the number of squar

GOLDEN DAWN RITUALS SCONTINUED

nding whether the use intended be vowel or consonant "x" is the ancient egyptian power of samekh; but there be some ordinary hebrew names wherein "x" is made tzaddi" in pronouncing the names, take each letter separately. m is pronounced em; n is pronounced en (also nu, since in hebrew the vowel following the equivalent letter nun is "u; a is ah; p is peh; s is ess; d is deh. nrfm is pronounced en-ra-ef-em or en-ar-ef-em. ziza is pronounced zodee- zod-ah. adre is ah-deh-reh or ah-deh-er-reh. taasd is the-ah-ah-ess-deh. aiaoai is ah-ee-ah-oh-ah-ee. bdopa is beh-deh-oh-peh-ah. banaa is beh-ah-enah- ah. bitom is is beh-ee-to-em or beh-ee-the-oo-em. nanta is en-ah-en-tah. hcoma is heh-co-em-ah. exarp is eh-ex-ar-ps t the concourse of forces (the forty-eight angelic keys or calls) r. r. e t a. c

GOLDEN DAWN RITUALS VENUSZAM16

rresistible. khabs am pekht, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the hathor, invoke hathor as follows "o thou,who art goddess of passionate beauty and desire,i invoke thee. exalt my soul to the feet of thy glory. hear me, and manifest in splendor to him who worships at thy throne. when ra created sekhmet, her power became perfected in you, hathor. oh hathor, thou who art like the eye of ra, do i call upon thee. thou art attraction. thou art desire. thou art passion. thou art queen of the stars, and thy very name covers all the skies. most holy mother, mediatrix unto 9 the light divine, source of love, passion, desire, ferver, attraction and hunger for spiritual perfection, thee

GOLDEN DAWN RITUALS Z3

ah or presence between the kerubim. the particular exordium the bornless ones of time referred to are those corruscations of the divine light which are above rtk of twlyxa. in such supernal realms, the [ws ya, though negative to us, is there intensely positive. thence came forth the gods, the voice, the aeons, and the name. the egyptian gods are generally most differentiated by their crowns: amen-ra, by the high feathers, mo-ooth (maut) has the same headdress as horus. she corresponds to \yhla amya. the high hermes-tho-oth has the same headdress as amoun kneph, the sacred spirit. remember that tho-oth, truth, has two aspects- the higher and the lower. the higher is absolute,.and the lower is suitable to human comprehension. to tell the higher form of a truth to one who cannot understand it

GOLDEN DAWN RITUALS ZAM10

ne babe in the egg of blue, lord of defense and silence, thou bearest the rose and cross of life and light! thee, thee i invoke for my exaltation to that light. oh ye divine one who is the hope of man's immortality, come unto me and aid me. behold! he is in me and i in him. mine is the lotus, as i rise as hoorpokratist from the firmament of waters. my throne is set on high. my light is as that of ra in the firmament of nu. i am the center and the shrine, the silence and the eternal light of the godhead. beneath my feet they rage in dumb impotence. for i am hoorpokratist, the lotus-throned lord of silence. were i to say, come up upon the mountains, the celestial waters would flow at my word, and the celestial fires would surge forth in torrents of fierce flame. for i am ra enshrouded, kephr

GOLDEN DAWN RITUALS ZAM16

ay "in the sign of the head of the eagle, and in the name of layrbg, great archangel of n, spirits of n, adore your creator" make the cross with the cup. say "in the names and letters of the great western quadrangle, spirits of n, adore your creator" hold the lotus wand on high. say "in the three great secret holy names of god borne upon the banners of the west, mph arsl gaiol, and in the name of ra-agiosel, great king of the west, spirits of n, adore your creator" step 6 still facing west, vibrate very powerfully the fourth enochian key, invoking the line hcoma from the tablet of union. formulate an astral banner of the east surrounding one's self "in the name of twabx \yhla and in the name of la, i command ye, o ye dwellers in the realm of n, that ye fashion for me a magical base in the

GOLDEN DAWN RITUALS ZAM21

s as life unto the dwellers in the watchtowers of the universe. i am the charioteer of the east; lord of the past and the future. i see by my own inward light; lord of resurrection who cometh forth from the dust, and my birth is from the house of death. oh, ye two divine hawks upon your pinnacles who keep watch over the universe, ye who company the bier to the house of rest, and pilot the ship of ra, ever advancing onwards to the heights of heaven. thou art lord of the shrine which standeth in the center of the earth. behold! he is in me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, givi

d! he is in me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving my life to the dwellers of earth. if i say come up upon the mountain, the celestial waters shall flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of my father tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that of ptah when he created his works. i am eternal, therefore all things

GOLDEN DAWN RITUALS ZAM22

d for the attraction of better health, greater vitality, increased creative abilities, and enhancement of the jwr. its greatest potential to the adept of our order is to act as a conduit of solar illumination into the trained adepts sphere of sensation. let the adept never be without conscious thought that the great angel of solar o, lakym, is here attributed as well as the light of christ. it is ra, osiris onnophris and the red rose of self-sacrifice upon the golden cross of perfection. let, therefore, the adept be ever reminded that this talisman should not be made for the uninitiated (save in grave circumstances of life threatening health) in that the forces of solar light could react upon the non-adept in adverse and damaging ways. remember always that the sun is the visible dispenser

night and seek the day. step 9 replace it upon the altar in the triangle. hold pommel of sword immediately over it. say: by all the names, powers and rites already rehearsed, i conjure upon the power and might irresistible. khabs om pekht, knox om pax. light in extension. as the light hidden in the darkness can manifest there from, so shall thou become irresistible. step 10 pause, and then invoke ra as follows, utilizing the ra god form as well: o thou, the giver of life and of warmth to all; thou who upon thy boat did sail over the heavens illuminating all of creation, thee, thee do i invoke. o thou whose eyes burn as hot as solar o, and whose head is crowned with the disk of scarlet and the serpent of gold, thee, thee do i invoke! o thou, lord of the radiant light and the creator of rays

eyes burn as hot as solar o, and whose head is crowned with the disk of scarlet and the serpent of gold, thee, thee do i invoke! o thou, lord of the radiant light and the creator of rays, thee, thee do i invoke. o thou majesty! thou whose glory is so brilliant that none can resist thy dazzling beauty, thee, thee do i invoke and call forth from thy throne in the sky! step 11 assume the god form of ra. say: 12 thou art the flame that causeth thine enemies to fall paralyzed with terror, yet thou art also the kind heart unto him that calleth upon thee. hail unto thee, ra (vibrate and circulate by formula of middle pillar, from whose mouth sprang forth the gods. thee, thee do i invoke. o thou whose flaming eyes watcheth endlessly, and from whose gaze causeth hearts to melt at the sight of thee

d heart unto him that calleth upon thee. hail unto thee, ra (vibrate and circulate by formula of middle pillar, from whose mouth sprang forth the gods. thee, thee do i invoke. o thou whose flaming eyes watcheth endlessly, and from whose gaze causeth hearts to melt at the sight of thee. o thou who art most beloved above all, and whose glory causeth the gods to rejoice, thee, thee do i invoke! hail ra (vibrate and circulate by formula of middle pillar) oh thou whose name is unknown. i praise thee from the heights of heaven to the breadth of the earth, and to the depths of the sea. thou art in all things and from thy mouth did issueth forth the breath that animated all living creatures. thou art the one that illuminates the world by day, yet in the darkness of night thou art the one that illu

ou art in all things and from thy mouth did issueth forth the breath that animated all living creatures. thou art the one that illuminates the world by day, yet in the darkness of night thou art the one that illuminates my soul, the center of my being. thou art trapt, the sun in fullest glory. gaze thou with favor upon me who now standeth humbly before thee with arms uplifted in praise of thee. o ra, self-begotten and self born, thy devices are greater and more numerous than those of any other god. behold! the gods tremble at thy feet when they recognize thy majesty! all things are created by thy design, and it is by thy command that the nile doth flow. thou art the lord of intelligence, and knowledge proceedeth from thy mouth to educate all that liveth, and even in death dost thou causeth

GOLDEN DAWN RITUALS ZAM23

u s m i n o r 2 ra is the great god of the sun, and it is he who sails across the sky, causing it to rise in the east and set in the west. his beak is of emerald, and his skin is of a natural flesh tone. his eyes are as burning coals, and upon his head rests a solar disk of red with a yellow serpent surrounding it. this is mounted upon a red nemyss that is bordered with emerald. around his waist, ra wears an emerald wrap cloth, belt and purse. he wears upon his wrist and ankles emerald bands stripped with red, and the same coloring applies for his collar. in his left hand, he bears a green phoenix wand and a green ankh in his right. 3t.ceremony of the equinox 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 this material is private and has been lent to me on trust, to return on demand

GOLDEN DAWN RITUALS ZAM7

is as life unto the dwellers in the watchtowers of the universe. i am the charioteer of the east; lord of the past and the future. i see by my own inward light; lord of resurrection who cometh forth from the dust, and my birth is from the house of death. oh, ye two divine hawks upon your pinnacles who keep watch over the universe, ye accompany the bier to the house of rest, and pilot the ship of ra, ever advancing onwards to the heights of heaven. thou art lord of the shrine which standeth in the center of the earth. behold! he is me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving

hold! he is me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving my life to the dwellers of earth. if i say come up upon the mountain, the celestial waters shall flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of my father tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth, and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that of ptah when he created his works. i am eternal, therefore all thing

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

s of puccarani and laha, populated by stolid aymara indians who walked slowly in the narrow cobbled streets and sat placidly in the little sunlit plazas. were these people the descendants of the builders of tiahuanaco, as the scholars insisted? or were the legends right? had the ancient city been the work of foreigners with godlike powers who had settled here, long ages ago? 6 thor heyerdahl, the ra expeditions, book club associates, london, 1972, pp. 43, 295. 7 ibid, p. 43. 8 ibid, p. 295. graham hancock fingerprints of the gods 77 chapter 10 the city at the gate of the sun the early spanish travellers who visited the ruined bolivian city of tiahuanaco at around the time of the conquest were impressed by the sheer size of its buildings and by the atmosphere of mystery that clung to them

computing the great return the precessional numbers highlighted by sellers in the osiris myth are 360, 72, 30 and 12. most of them are found in a section of the myth which provides us with biographical details of the various characters. these have been conveniently summarized by e. a. wallis budge, formerly keeper of egyptian antiquities at the british museum: the goddess nut, wife of the sun god ra, was beloved by the god geb. when ra discovered the intrigue he cursed his wife and declared that she should not be delivered of a child in any month of any year. then the god thoth, who also loved nut, played at tables with the moon and won from her five whole days. these he joined to the 360 days of which the year then consisted [emphasis added. on the first of these five days osiris was brou

cularly thought-provoking, incorporating, in the words of one expert, all the sea-going ship s characteristic properties, with prow and stern soaring upward, higher than in a viking ship, to ride out the breakers and high seas, not to contend with the little ripples of the nile. 6 4 ibid, p. 87. 5 see lionel casson, ships and seafaring in ancient times, university of texas press, 1994, p. 17; the ra expeditions, p. 15. 6 the ra expeditions, p. 17. graham hancock fingerprints of the gods 273 another authority felt that the careful and clever design of this strange pyramid boat could potentially have made it a far more seaworthy craft than anything available to columbus .7 moreover, the experts agreed that it had been built to a pattern that could only have been created by shipbuilders from

the eastern face. now i shelled out a further 50 egyptian pounds to yet another patrol ali was supposed to have paid off the day before. ali, i hissed, when are we going to climb the pyramid? right away, mr. graham, our guide replied. he walked confidently forward, gesturing directly ahead, then added, we shall ascend at the south-west corner. 7 traveller s key to ancient egypt, pp. 132-3. 8 the ra expeditions, p. 16. 9 see, for example, christine desroches-noblecourt, tutankhamen, penguin books, london, 1989, pages 89, 108, 113, 283. 10 a.j. spencer, the great pyramid fact sheet, p.j. publications, 1989. graham hancock fingerprints of the gods 274 chapter 34 mansion of eternity have you ever climbed a pyramid, at night, fearful of arrest, with your nerves in shreds? it s a surprisingly d

the gods had commenced their rule on earth.4 heliopolitan theology rested on a creation-myth distinguished by a number of unique and curious features. it taught that in the beginning the universe had been filled with a dark, watery nothingness, called the nun. out of this inert cosmic ocean (described as shapeless, black with the blackness of the blackest night) rose a mound of dry land on which ra, the sun god, materialized in his self-created form as atum (sometimes depicted as an old bearded man leaning on a staff):5 1 saqqara, egypt: archaeologists have discovered a green limestone obelisk, the world s oldest-known complete obelisk, dedicated to inty, a wife of pharaoh pepi i, egypt s ruler almost 4300 years ago, who was regarded as a goddess after her death. times, london, 9 may 1992

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ghtlines group, organized in kentucky by carla rueckert and the late don elkins. lightlines is one of the few trance channel contactee bodies making no claims for the true nature of its channelings, and known for doing systematic research on the process of communication. elkins was an eastern airline pilot but also an accomplished trance medium, best known for the work eventually published as the ra material. secret cipher of the ufonauts 13 layne, meade, founder of the venerable borderland sciences research foundation. layne was for many years the editor of bsrf s round robin and other journals, and he worked closely with trance channeler mark probert. layne was also a student of the work of frater achad. at one time, layne had been a member of the society of the inner light, a direct off

hatmas of the theosophical society. examples include the secret chiefs of the third order in the golden dawn and related societies; the ufo-related channelings of mark probert and the inner circle, dick miller and many to follow; along with the alleged physical contacts of adamski, bethurum, george king and others; and finally the channeling of jane roberts seth, jach purcel s lazaris, don elkins ra, and others down to the present time. secret cipher of the ufonauts 23 in short, the rules of the game seem to have changed. what happened? did the expos of freemasonry by morgan, who was murdered for his trouble, and others have something to do with it? the rules were reaching public knowledge just at the time the fox sisters began to hear the spirit rappings that set in motion the spiritualis

warrior, another androgynous reference. the letter 0 used as a word has an occult meaning that, when used to refer to a male being, renders the phrase androgynous. the cross references are complex. for example, koot hoomi= 109= androgynous, but also lord hadit now (from a qabalistic standpoint, identical with lord hadit won (compare the 1970s new age control seth. seth= 58= hadit. hadit, nuit and ra hoor khuit are the trinity of the book of the law) although the names are of ancient egyptian deities, in the book of the law they are transformed into the forces basic to the present aeon. the androgynous lam= 24= god but also now (or won. lam, as we note elsewhere in this book, is the prototype of the modern gray alien. both beings carry the implication of divine victory of the androgynous go

channeling phenomenon. to be sure, a parallel exists with the holy books and the patience worth material channeled by mrs. curran from 1916. the alleged discarnate 17th century english girl who came through in correct period dialect shows the almost expected qabalistic qualities. patience worth= 201= intelligence and ail must be done well. actually, the lightlines group in kentucky, source of the ra material, is the crossover point from ufology to new age religion. jane roberts work the seth material is of special interest, as it introduced the new age community to trance channeling at a popular level. seth= 58= hadit, indicating a new aeon significance. we also note that the more current lazaris, channeled by jach pursel beginning in 1974, has the connection. lazaris= 52= aeons and as one

, as a concept, is closely associated with the mythology of set, seth or saturn. cerenabus, clinnel s home world, carries the value 132= prey of gods but also orthon+ markon, key names from contactee lore. the occult connections, drawn without straining directly from contactee lore and 44 allen h. greenfield magical mythos, are startling. examine, for example, ric williamson s mark iii. mark= 43= ra hoor. iii= 69= caliph. keep in mind that, as williamson used it, the iii was almost certainly a kind of title. but the use of i s has a special thelemic use, as a delineation of a 22-year period. iii in this mode is the year 66 of the new aeon, that is corresponding to the year 1970 of the vulgar era. when karl germer died in 1962, he left the office of outer head of the oto vacant. major grady

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

colors should be used when coloring the sides of truncated pyramids as follows: blue squares/pyramid sides have orange lettering yellow squares/pyramid sides have purple lettering black squares/pyramid sides have white lettering red squares/pyramid sides have green lettering 51 names of archangels, angels, and demons behold, isis assumed the form of a woman who was adept with words. isis said to ra "please tell me your name, o divine father, for the life of a person is invested in his narre. the divine majesty, ra, said "i will give in, and go to isis and senil the divine name from my body to her body" t h e divinity hid himself, from the gods in the vast throne room on the boat of millions of years. when events corresponded to the 'time of coming forth of the heart' she said to her son h

om my body to her body" t h e divinity hid himself, from the gods in the vast throne room on the boat of millions of years. when events corresponded to the 'time of coming forth of the heart' she said to her son horus "forces of attraction are from the iiving mirad of god. god has turned his two eyes. the mighty god has gven up his divine name. indeed, the mighty god has given up his divine name: ra. this was spoken by isis, the great one, the divine n stress of the gods, who knew ra by his own name. the legend of ra and .isis figures 1 to 16, appendix b, show the names of the major deities of the 16 subquadrants of the watchtowers. the four squares at the top of these figures contain the names of the kerubic angels. there are no demons or lesser angels in these upper squares (i.e, they ar

in the cense that they are located aboye the horizontal sephirothic cross bars) the names shown in the boxes over the tops of the squares are the archangels. the archangels reside over the respective files of squares induding the kerubim. as an example, figure 1, appendix b, shows air of air. you should see that in the first square the archangel erzla (erah-zod-lah) govems the kerubic angel rzla (ra-zodiah) who in turra governs the four squares in the file or column below the first square. ezlar (eh-zod-lahrah) is the archangel who governs zlar (zod-lah-rah) in the second le. the 16 lower squares are called the 52 lesser squares of air of air. the first of these squares is governed by the rul ing lesser angel xkzns (tz-kehzoden-seh) and the lesser angel kzns (keh-zoden-seh. the demon xkz (

of determining the egyptian deities that preside over the iesser watchtower squares. figures 1 to 16, appendix c, show the sixteen watchtower subquadrants with the appropriate egyptian deity. as an aid to properly understanding these deities, study the table below. table of egyptian deities os iri s re n ewa l, r e g e n e r a t i o n, r e i n c a r n a t i on, reimbodiment. osiris is the son of ra, the father of horus and the brother of isis and nephthys. he is the god of the dead. isis solidification, manifestation, nature, law, principie, l o v e. i s i s g o v e r n s t h e f o r c e s o f sol idi f icat ion. she gives form to the formless and thus rules over all birth processes. her name rneans'throne' and she is the source or seat of creative power. isis is similar to the tantric go

ist you. indeed, truth-speaking will also help. you can be raised up by trae words and deeds and then the god ptah will castdown your enemies" speech of mestha (mestha "the god within "1 am the god mestha, your divine son. 1 have come here to protect you. 1 have made a place for you to endure; a place for you to endure. may you have command over the god ptah and likewise have command over the god ra himself" speech of hapi (hapi "the god of secreto "i am the god hapi, your son.1 have come here to pprotectyou. if you are associated with the adepts, then your flesh will be defended for you and the death processes will be beneath you. may you be an adept and be given my flesh which will llast forever. may you be osirified and be truth-speaking, may you be truth-speaking in peace" 69 speech of

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ienni lika'si vel mansongr/ sn. 29. on the origin of poetry the younger edda (sn. 82 87) gives at full length a myth, which the elder had alluded to in havanial (sffim. 12. 23-4. once upon a time the aesir and vanir made a covenant of peace, and in token of it each party stept up to a vessel, and let fall into it their spittle^ as atonements and treaties were often hallowed by mingling of bloods (ra. 193-4; here the holy spittle is equivalent to blood, and even turns into blood, as the sequel shews. the token of peace (grrsamark) was too precious to be wasted, so the gods shaped out of it a man named kvdsir, of all beings the wisest and shrewdest^ this kvasir travelled far in the world, and taught men wisdom (froe^i, ohg. fruoti. but when he came to the dwelling of two dwarfs, fialar and g

hty prince, who loved hunting above all things, and sharply' lisch, mectl. jb. 8, 202 5. in the prignitz they tell the same story of frau ^ode, ad. kuhn no. 217. 2 miircheii und jugendorinuerungeu 1, 401 4. 928 spectres. punished in his subjects any breach of the forest laws. once when a boy barked a willow to make himself a whistle^ he had his body cut open and his bowels trained round the tree (ra. 519-20. 690; a peasant having shot at a stag, he had him fast riveted to the stag. at last he broke his own neck hunting, by dashing up against a beech-tree; and now in his grave he has no rest, but must hunt every night. he rides a white horse whose nostriu shoot out sparks, wears armour, cracks his whip, and is followed by a countless swarm of hounds: his cry is' wod luod, hoho, hallo^ he ke

in, and the gruesome hunt beo-ins anew. manni says the tale is taken out of helinand; it may afford some solution of the wild hunter's pursuit of the wood-wife (p. 929, even if we are bound, as is fair, to trace the novelist's plot in the first instance to the simple basis of a folktale. in the poem on etzel's court, the wunderer shews himself almost exactly such a wild man and hunter; he chases /ra?t scejde with his dogs, and threatens to devour her, as the hunter does the fleeing wood-wife, or the infernalis venator a departed soul (see suppl. far more important is a story in the eckenlied: fasolt hunts with hounds a luild maiden in the forest, just as the wild hunter does the jwlzweihlein, lassberg's ed. 161 201, hagen's 213 54, conf. 333. this becomes of moment to our understanding of

e recovery of the h. sepulchre: the heroes of odenberg and kifhauser have no such purpose set before them. the older programme is, that upon their awaking comes the great ivorld-hattle, and the day of judgment dawns: of this the mention of anticlirist leaves no doubt. here we see connexion with the myth of the luorld's destruction (p. 810-2. the suspended shield may signify the approaching judge (ra. sol; even the sign of the tree turning green again looks to me more heathen than christian. it might indeed be referred to matth. 24, 32. mark 13, 28. luke 21, 29-30 (hel. 132, 14, where the omens of the great day are likened to the budding figtree as a sign of approaching summer; but to apply the simile to the judgment-day would clearly be a confusion of thought. i prefer to think of the neiv

very newyear's night a white horseman on a white horse comes to cut the young shoot off. at the same time appears a hlacjc horseman on a hlack horse to hinder him. after a long fight, the black rider is put to flight, and the white one cuts the shoot. but some day he will not be able to overcome the black one, the ash tree ivill grow up, and when it is tall enough for a horse to he tied under it (ra. p. 82; conf. the dan. legend of holger, thiele 1, 20, the king with mighty hosts will come, and a terribly long battle be fought. during that time his horse will stand under the tree, and after that he will be more powerful than ever. in this story one can hardly help recognising the woi'ld-tree and the battle at ,the world's destruction: the white horseman seems to be freijr, or some shining

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ce, which may be regarded as a nation of invaders. legend converts their stone weapons into the woodman s axe or the knife, their martial profession into the peaceable pursuit of baking bread. it was an ancient custom to stick swords or knives into a tree standing in the middle of the yard (fornald. sog. 1, 120-1; a man s strength was proved by the depth to which he drove the hatchet into a stem, ra. 97. the jumping into the blue lake savours of the fairy-tale, and comes before us in some other narratives (kinderm. 1, 343. 3, 112. but, what deserves some attention, swedish folktales make the divine foe of giants, him that hurls thunderbolts and throws hammers, himself play with stones as with balls. once, as thor was going past linneryd in smaland with his henchman (the thialfi of the edda

ts. petrified giants. then the myth about stone-circles accounts for their form by dances of giants; l many rocks have stories attached to them of wedding-folk and dancing guests being turned into stone (see suppl. the old and truly popular terminology of mountains everywhere uses the names of different parts of the body; to mountains are given a head, brow, neck, back, shoulder, knee, foot, etc (ra. 541. and here we come across numerous approximations and overlappings between the giant-legend and those of dwarfs, schrats and watersprites, as the comprehensive name troll in scandinavian tradition would of itself indicate. dwarfs of the mountains are, like giants, liable to transformation into stone, as indeed they have sprung out of stone (p. 532-3. rosmer havmand (merman) springs or flies

crecy, told his story to the dutch-tile oven at the inn. eommell s hess, gesch. 4, note p. 420. joh. miiller s hist. switz. 2, 92 (a.d. 1333. nota est in eligiis tibulli januae personificatio, cui amantes dolores suos narrant, quam orant, quam increpant; erat enim daemoniaca quaedam vis januarum ex opinione veterum, dissen s tib. 1, clxxix. conf. hartung s eel. der born. 2, 218 seq. 630 elements (ra. 265. faculis et faustis acclamationibus, ut prioribus regibus assueverant, obviam ei (non) procedebant/ lamb, schafn. ad an. 1077. of what we now call illumination, the lighting up of streets and avenues, there are probably older instances than those i am able to quote: von kleinen kerzen manec schoup geleit uf olboume loup/ of little tapers many a cluster ranged in olive bower, parz. 82, 25

et imagined it either flying or riding (see suppl. the finns call the eagle icokko (kotka; but a poem descriptive of the northstorm begins: came the eagle on from turja, down from lappmark sinks a bird/ and ends: neath his wing a hundred men, thousands on his taips tip, ten in every quill there be] and in a mod. greek folk-song the sparrowhawk (as in horapollo) calls upon the winds to hush: a-rrb ra rpifcop^a ftovva lepdfci ecrvpe xaxta* trai/rer, ae/36, tra-vjrere ajro^re k axxr/v fjuav /3/oasm. 2 the winds are under the bird s command, and obey him. in another song the mother sets three to watch her son while he sleeps, in the mountains the sun, in the plain the eagle (aero, on the sea the brisk lord boreas: the sun sets, the eagle goes to sleep, and boreas goes home to his mother; 3 fro

er and no less significant name: the piece of turf [under which an oath was taken] is called iarffmen, iar&ar men; now men is literally monile, ohg. mani, meni, as. mene, as we saw in the case of freyjvs neck lace brisinga men/ but iarisar men must once have been larffar men, erda s necklace, the greensward being very poetically taken for the goddess s jewelry. the solemn ganga undir larffar men (ra. 118-9) acquires its true meaning by this. in other nations too, as hungarians (ra. 120, and slavs (bohme s beitr. 5, 141, the administration of oaths took place by the per son who swore placing earth or turf on his head (see suppl. the custom of conquered nations presenting earth and water in token of submission reaches back to remote antiquity: when the persians declared war, they sent herald

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

he master. the great masters the master k-h-m is deputy grand master of the great white lodge of the symbolic great white brotherhood.(see definition of great white brotherhood, p. 167. he was at one time known on earth as thutmose iii of egypt, and at one time resided at lake moeris (morias) he was referred to in the zend-avesta as the illuminator and was also known in egypt as the kroomata (kai-ra- au-meta) from which comes our rosicrucian word used in our rituals and salutations: cromaat.(it is interesting to note that if we take the initials of the title of our order: the ancient and mystical order rosae crucis, and reverse them, we have cromaat. the master k-h-m (often called "k-h" passed through a number of reincarnations and was an important character on this earth many times, and h

yptian mystic rites at an early date as a term used to express the hidden and invisible god, or a truly inspired representative of god. in this latter sense the term is used in the christian bible just once; in rev. iii: 14, jesus is called "the amen. but at a much earlier date the same word, with the same mystic vowel sounds, was used to designate the name of the god of thebes, and the term amen-ra came to express the name and hierarchy of a powerful god among the egyptians. amenhotep iv changed his name to akhnaton because of the significance of the term amen. as used in modern religious practices, the term amen means verily. the origin of the word is found in the sanskrit aum and also in om. amra.if you petition for special help and your petition is answered, you are obliged, by the law

HANDBOOK OF EGYPTIAN MYTHOLOGY

xt that does seem to have developed in this period was the topographical list.17 this listed deities according to their cult places and summarized their functions and qualities with epithets. some epi- 8 handbook of egyptian mythology thets, such as horus, protector of his father, suggest the existence of a story behind them. in the fourth dynasty the king s role was redefined as being the son of ra, the deputy of the sun god on earth. sneferu, the first king of the fourth dynasty, was one of egypt s greatest builders. three pyramids were completed in his reign, each with two temples for the funerary cult of the king. later literary tradition was favorable to sneferu but not to his successor khufu (cheops, the builder of the great pyramid at giza (see under kings and princes and magicians

around 200 deities are mentioned in the pyramid texts. some are the major deities already known from cult temples, such the fertility god min and the creator goddess neith. others are entities such as snake deities and celestial ferrymen who inhabit a complex and intensely imagined realm of the gods. the most frequently mentioned deities are anubis, atum, geb, horus, isis, nephthys, nut, osiris, ra, seth, shu, and thoth (see deities, themes, and concepts. these include most of the deities who make up the ennead of heliopolis, and it is often argued that the pyramid texts largely represent the theology of the solar temple at heliopolis. a stellar element was also important in the pyramid texts. the king was destined to join the imperishable stars, and the god osiris was identified with the

papyrus that does not survive. some of the coffin texts spells are given titles that define their function, such as spell for navigating in the great 14 handbook of egyptian mythology figure 4. outer coffin of gua. middle kingdom coffin painted with a map showing the safest routes for the soul to take through the underworld. such maps formed part of the book of two ways (british museum) barque of ra, or include instructions for the rituals that should accompany them. a few spells incorporate elaborate glosses to explain obscure passages. these may reflect the way that religious knowledge was expounded among the elite. some spells are monologues spoken in the person of a deity, beginning with phrases such as i am the inundation-deity who provides food (ct 320; others are dialogues between d

rlife is presented has a hallucinatory quality similar to that of the spirit voyages induced by shamans in many cultures. 28 although they are not narratives, some spells in the coffin texts describe major events in the egyptian creation story and even provide evidence for egyptian views about the end of the world (see return to chaos under linear time in mythical time lines. the creator god atum-ra and his offspring shu and tefnut are particularly prominent. many texts deal with transformations of the sun god into various forms. a new element is a stress on the dangers faced by the sun god during his celestial voyages, such as attacks by the chaos monster apophis. the prominence of the solar cult leads some egyptologists to believe that the coffin texts were, like the pyramid texts, mainl

ch as isis or thoth; the patient with a deity who suffered in myth, such as horus the child (see deities, themes, and concepts; and the disease or problem with a hostile supernatural force. these identifications were sometimes extended into a narrative of the misfortune that befell the deity and its ultimate resolution. a complex story about the poisoning of the sun god, known as the true name of ra (see period of direct rule by the creator sun god under linear time in mythical time lines, is an example that may have been composed as early as the middle kingdom. by creating these links, the doctor-magician hoped to mobilize cosmic forces to act on behalf of the patient as they once had on behalf of the deity. j. f. borghouts, who has edited and translated many of the magical texts, comment

HEAVEN HELL

as important, each in its own way, as the "book of the dead" for they throw considerable light on the development of the material and spiritual elements in the religion of egypt, and commemorate the belief in the existence of numbers of primitive gods, who are unknown outside these books. the "book am-tuat" in the form in which we know it, was drawn up by the priests of the confraternity of amen-ra at thebes, with the express object of demonstrating that their god was the overlord of all the gods, and the supreme power in "pet ta tuat" or, as we should say "heaven, earth, and hell" the tuat, or other world, which they imagined included the tuat of every great district of egypt, viz, the tuat of khenti-amenti at abydos, the tuat of seker of memphis, the tuat of osiris of mendes, and the tu

the express object of demonstrating that their god was the overlord of all the gods, and the supreme power in "pet ta tuat" or, as we should say "heaven, earth, and hell" the tuat, or other world, which they imagined included the tuat of every great district of egypt, viz, the tuat of khenti-amenti at abydos, the tuat of seker of memphis, the tuat of osiris of mendes, and the tuat of temu-kheper-ra of heliopolis. in the book am-tuat the god amen-ra was made to pass through all these tuats as their overlord and god, and his priests taught that all the gods of the dead, including osiris, lived through his words, and that such refreshing as the beings of the tuat enjoyed each day was due to his grace and light during his passage through their regions and circles. moreover, according to the d

am-tuat the god amen-ra was made to pass through all these tuats as their overlord and god, and his priests taught that all the gods of the dead, including osiris, lived through his words, and that such refreshing as the beings of the tuat enjoyed each day was due to his grace and light during his passage through their regions and circles. moreover, according to the dogmas of the priests of amen-ra, only those who were fortunate enough to secure a place p. xi in the divine bark of the god could hope to traverse the tuat unharmed, and only those who were his elect had the certainty of being re-born daily, with a new supply of strength and life, and of becoming of like nature and substance with him. in the book of gates the dogmas and doctrines of osiris are far more prominent, and the stat

when new beliefs and new religious conceptions had to be illustrated, he was free to treat them pictorially according to his own knowledge, and according to the wishes of those who employed him. the oldest books of the dead known to us, that is to say, the religious compositions which are inscribed p. 3 on the walls of the chambers and corridors of the pyramids of kings unas, teta, pepi i, mer-en-ra, and pepi ii, are without illustrations of any sort or kind, and it is not easy to account for this fact. that the egyptians possessed artistic skill sufficient to illustrate the religious and general works which their theologians wrote or revised, under their earliest dynasties of kings of all egypt, is evident from the plain and coloured bas-reliefs which adorn the walls of their mastabas, or

ater periods, and it seems as if, at the time when the "pyramid texts" were cut into stone, these religious compositions were intended to contain expressions of pious thought about the hereafter which would satisfy both those who accepted the ancient indigenous beliefs, p. 4 and those who were prepared to believe the doctrines which had been promulgated by the priests of the famous brotherhood of ra, the sun-god, who had made their head-quarters in egypt at annu, i.e, on, or heliopolis. the old native beliefs of the country were of a more material character than the doctrines which the priests of heliopolis taught, but it was found impossible to eradicate them from the minds of the people, and the priests therefore framed religious works in such a manner that they might be acceptable both

HELENA BLAVATSKY THE KEY TO THEOSOPHY

mical allegory. with the egyptians page 154 the key to theosophy- hp blavatsky.txt hell became a place of punishment by fire not earlier than the 17th or 18th dynasty, when typhon was transformed from a god into a devil. but at whatever time they implanted this dread superstition in the minds of the poor ignorant masses, the scheme of a burning hell and souls tormented therein is purely egyptian. ra (the sun) became the lord of the furnace, in karr, the hell of the pharaohs, and the sinner was threatened with misery "in the heat of infernal fires "a lion was there" says dr. birch "and was called the roaring monster" another describes the place as "the bottomless pit and lake of fire, into which the victims are thrown (compare revelation. the hebrew word ga -hinnom (gehena) had never really

f them between the years 1855 and 1870. karma (sans) physically, action; metaphysically, the law of retribution; the law of cause and effect or ethical causation. it is nemesis only in the sense of bad karma. it is the eleventh nidana in the concatenation of causes and effects in orthodox buddhism; yet it is the power that controls all things, the resultant of moral action, the metaphysical samsk ra, or the moral effect of an act committed for the attainment of something which gratifies a personal desire. there is the karma of merit and the karma of demerit. karma neither punishes nor rewards; it is simply the one universal law which guides unerringly and, so to say, blindly, all other laws productive of certain effects along the grooves of their respective causations. when buddhism teache

labro, st. a roman saint solemnly beatified a few years ago. his great holiness consisted in sitting at one of the gates of rome night and day for forty years, and remaining unwashed through the whole of that time, the result of which was that he was eaten by vermin to his bones. lao-tzu (chin) a great sage, saint, and philosopher, who preceded confucius. law of retribution (see karma. linga-shar ra (sans "astral body" i.e, the aerial symbol of the body. this term designates the doppelg nger, or the "astral body" of man or animal. it is the eidolon of the greeks, the vital and prototypal body, the reflection of the man of flesh. it is born before man and dies or fades out with the disappearance of the last atom of the body. logos (gr) the manifested deity with every nation and people; the

versal activity. manvantara here implies simply a period of activity as opposed to pralaya or rest-without reference to the length of the cycle. mahat (sans) lit "the great one" the first principle of universal intelligence and consciousness. in the puranic philosophy, the first product of root-nature or pradhana (the same as m laprakiti; the producer of manas the thinking principle, and of ahank ra, egotism or the feeling of "i am i" in the lower manas. mahatma (sans) lit "great soul" an adept of the highest order. an exalted being, who having attained to the mastery over his lower principles, is therefore living unimpeded by the "man of flesh" mahatmas are in possession of knowledge and power commensurate with the stage they have reached in their spiritual evolution. called in pali rahat

theosophists buddhi-manas, or the spiritual soul, in contradistinction to its human reflection-kama-manas. manasaputra (sans) lit, the "sons of mind" or mind-born sons; a name given to our higher egos before they incarnated in mankind. in the exoteric though allegorical and symbolical pur nas (the sacred and ancient writings of hindus, it is the title given to the mind-born sons of brahm, the kum ra. manas sutratman (sans) two words meaning mind (manas) and thread soul (sutratman. it is, as said, the synonym of our ego, or that which reincarnates. it is a technical term of vedantic philosophy. manas-taijas (sans) lit, the "radiant" manas; a state of the higher ego which only high metaphysicians are able to realize and comprehend. the same as "buddhi-taijas (see above. mantras (sans) verses

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

rld was not ready for this great revelation. and suppressed his daughter's book when less than 100 copies had been distributed. the withdrawn copies were burnt and the authoress spent much time and money obtaining as many of the issued copies as she could, destroying most of these also' the book was reissued in 1918 with the sanction of isabelle de steiger (formerly a member of the horus and amen-ra temples of the golden dawn at bradford and edinburgh) who had inherited both mrs atwood's papers and, according to mr gilbert, her prophetic mantle 'such a sanction, mr gilbert added 'accords well with the complete lack of recognition given to the suggestive inquiry by more scholarly students of its subject matter' isabelle de steiger (1836-1927) was acquainted with many of the leading personal

hines it is unlikely that many will follow ayton's and his the letters 109 grove lodge, saffron walden 30 november 1905 73 1 10 the alchemist of the golden dawn friends' example and laboriously transcribe ancient documents. he died on i january 1909, a legendary and even revered figure among such occultists who had known him. a. e. waite, shadows oflife and thought (1938, p. 228. 2 the letters of ra dark lore an essential call of cthulhu primer stories to help you understand the background of call of cthulhu howard phillips lovecraft 1890 1937 the call of cthulhu by h. p. lovecraft written summer 1926 published february 1928 in weird tales, vol. 11, no. 2, p. 159-78, 287. of such great powers or beings there may be conceivably a survival. a survival of a hugely remote period when. consciou

ISIS UNVEILED

ed it; while the aortes jtrasneatinae, succeeded by the torie* hamericae and larua virplianae, were abominable healaenimt the worship of the devil, when used by any one else. gregory de tours informs us that when the clergy resorted to the tortet their custom was to lay the bible on the altar, and to pray the lord that he would discover his will, and disclose to them futurity in one of the verses ra the book* gilbert de nogent writes that in bis days 31. vidt the title-pa zeit. berlin. 1830. th- oer^uai reformalum, by f. bbrham, london, 32. lord coke: 3 iiutittdtt. fol 44. 33. bpufle ii to 34. flutotn dm frun, lb s. grtfohv, mjim (b rntr. ii, 37; v, 14. etc: digitizecoy google episcopal divination by teie ?lot* 21 (about the tw^th century) the custom was, at the consecration of bishops, to

god. btamu tke preacrre from all comiption our mind* and luala of the totd and of at hodyl every- las 'hul and plato' 164. see la magu au xlxmt tiku, p. 139. 165. creatun of nit, air, water, or of any object to be mehanied or buntd, ii a tech- mal ezprestion in magic, adopted by the cbristlan clergy. 166. annan ftiiuiu, pp. 291-296, etc, etc: pari^ 1851-2. digitizecoy google isis unveiled where b ra tliou mrt thrown wiati t vndtan tpiril bt put lofii^d. amm exoreuwi rf wattr "cmtutc of the water, in the nvde of the ahni^ty god, the fstber, the scm, tua the h0i7 ghort. be tatreiud. i ftdjure thee in the name of the l mb [the nukgidmi nyt bull at at ptr auu tmirh, d the liunb tlmt trod upon the b "l^ and the aqtic, and ihio cniihea under hu toot the lion and the bodia. thniugfa 'hokbmad (wcs

uguries "a golden bell and a pomegranate. round about the hem of the robe" was the result with the mosaic jews* but in the buddhistic system, during the reugious services, the gods of the deva-loka are always invoked and invited to descend upon the altars, by the ringing of bells suspended in the pagodas. the bell of the sacred table of siva at kuhama is described in kaiuua, and every buddhist mh&ra and lamasery has lis bells. we thus see that the bells used by christians come to them directly bota the buddhist tibetans and chinese. the beads and rosaries have the same origin, and have been used by buddhist monks for over 3300 jrears. the lingams in the hindfi temples are ornamented upon certain days with large berries, from a tree sacred to mahddeva, which are strung into rosaries. thetit

moment to worship at that shrine the vii^n mary, the mother of his god* in indur subba, the south entrance of the caves of ellora, may be seen to this day the figure of indra's wife, indrdni, sitting with her infant son-god, pointing the finger to heaven with the same gesture as the italian madonna and child* 102. th*0mitliamdlmtirsemaia*,p.7u 2iided.,p.l73. 193- exo, zzxiz, 25, 26. 194. b. moor: rapagan and mod. ckritlian sipamitm the author gives a figure from a medieval woodcut the like of which we have seen by dozens in old psalters in which the virgin marv. with her infant, is repieaented as the queen

d and grand all, t-tiirfing through himself. in the inttum pantkboh thk ckud&eam in tbx opktk btuuim-dtmu nunc whenever the eternal awakes from its slumber and desires to mani- fest itself, it divides itself into male and female. it then becomes in every ^stem the doublb-sexbd dettt, the universal father and mother in india in chauuea in ihk ofhttk stctxm bralimt bikod or ain-soph nunden spirit k ra (nude, ntrt (fe- anu (nude. aii u (te- abruu (auk, bttboi mak) male (female) from the union of the two emanates a third, or creative principle the son, or the manifested logos, the product of the divine mind. in india in cbauiaca ofbttk stbtu virtj, tbesod bd. tin son ophii (another name for euioia, the sod moreover each of these systems has a triple male trinity, ead proceeding separately thro

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

her symbols. in regard to the word alhambra, we may associate another word appropriated to druidical stones in england men-amber. a famous logan-stone, commonly called men-amber, is in the parish of sethney, near pendennis, cornwall. it is 11 feet long, 4 feet deep, and 6 feet wide. from this the following derivatives may be safely made: men-amber, mon-amber, mon-ambra, mon- amrha, mon-amra (m om-ra, om-ra, red stone, or magic, or angelic, or sacred stone. this red colour is male it signifies the salvator. the following is the recognitory mark or talisman of the ophidi: f. the scarabaeus, bee, ass, typhon, basilisk, saint-basil, the town of basle (basil, or bale, in switzerland (of this place it may be remarked, that the appropriate cognisance is a basilisk, or a snake, the mythic horse, o

ll cannon-balls about. the long-descended forms trace from the oldest tradition; the origin, indeed, of most things is only doubt or conjecture, hinted in symbols. the egyptian deities may always be recognised by the following distinctive marks: phthas, ptah, by the close-fitting robe, four steps, baboon, cynocephalus. ammon, amn, by a ram's head, double plume, vase, canopus. the sun-god (phre or ra) has a hawk's head, disc, serpent, ur us. thoth, or thoyt, is ibis-headed (means a scribe or priest. sochos, or suches, has a hawk. hermes trismegistus (tat) displays a winged disc. the egyptians, however, never committed their greater knowledge to marks or figures, or to writing of any kind. figure 313: the gnostics have a peculiar talisman of fate (homer s aisa. this is one of the rarest type

JESSUP MK THE CASE FOR THE UFO

t is about 20.6 inches we might judge the fire circle was large and long, about fifty meters. during their second appearance they were very numerous and shining, and fishes and volatiles fell down from the sky. and their movements through the sky, from north to south, was regular, and, more than that, powerful! therefore the king thought that the best thing to do was to pacify the hearth of ammon ra, lord of the thrones of the two lands (egypt. this record is a part of the archives of a responsible government. the event was unusual enough to warrant inscribing in the archives, and to have the past records searched for precedent. the descriptions are concise, although the vacant places are annoying in their omissions. de rachewiltz's comments, supplementing his translation, indicate an inte

ever published, especially if we place as high a value on discovering and contacting a new racial intelligence as we do on finding new nebulae a few million lights years distant. yeah, if. well, nobody's interested. before you get excited about that harmless little table of figures, and complain that i'm turning technical, i will give a modicum of explanation. right ascension (usually abbreviated ra) is the astronomer's technical way of locating an object eastward among the stars, from an arbitrarily selected point in the sky, and corresponds to longitude on the earth's' surface. declination is the distance north or south of the celestial equator, and corresponds to latitude on the earth's surface. it really is not complicated. we will better understand harrison's observation if we realize

bitrarily selected point in the sky, and corresponds to longitude on the earth's' surface. declination is the distance north or south of the celestial equator, and corresponds to latitude on the earth's surface. it really is not complicated. we will better understand harrison's observation if we realize that an object hovering directly overhead will move among the stars at a rate of one minute of ra in one minute of time. imagine yourself lying under a tree at night looking upward at the stars. as the earth turns on it axis the twigs above you move slowly eastward across the stars at exactly one minute of ra per minute of time. harrison's object was moving approximately three times that quickly. these figures of harrison's are the very thing for which ufo protagonists have been praying. th

under a tree at night looking upward at the stars. as the earth turns on it axis the twigs above you move slowly eastward across the stars at exactly one minute of ra per minute of time. harrison's object was moving approximately three times that quickly. these figures of harrison's are the very thing for which ufo protagonists have been praying. they are the scientific pay-off! three minutes of ra per one minute of time is much too rapid for a comet, and the object didn't even look like a comet. such a speed is impossibly slow for a meteor, not even a fraction of one per cent of meteoric velocity; and it certainly has less resemblance to a meteor than almost anything you could name. a comet very close to earth could move that rapidly, but a comet would not make sudden changes in directio

pe and structure, as such as we will note again in the great comets of 1881 and 1882. in the monthly notices of the royal astronomical society, there is detailed description of all of the six comets of 1880, and there is added the following: in addition to the six comets, an object was observed by mr. swift, of rochester, new york, on april 11, 1880 in the constellation ursa major (big dipper) in ra 11h 28m and declination 68, and supposed by him to be a faint comet. however, no motion was detected in one hour. it was not a nebula for it could not be found again after a period of bad weather. like harrison's object, this was farther north than usual for a comet and quite far from the sun. if a comet, it should have manifest motion in an hour. the fact that it did not, yet moved away later

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

red color of 28 the planet. there is not much separating red color from fire, so one of the fire gods dgibil was connected to mars. gibil (akkadian girra/u) is a sumerian fire god; his primary function contributed to his secondary roles being the patron of magic and smithing. the name of this god can be written as dgi..bar, dbil.gi, dgi.bil, dgiri, in emesal (sumerian women fs talk) also dmu.bar.ra. in horoscopes, mars is consistently an or mul2an, read as albatanu, not anu because despite the use of the sumerian sign an there is no evidence whatsoever about the connections of mars to the god anu; this can be merely an abbreviation that has preserved the end of the name. in astrology, mars has been depicted also as muliku (g193, which means a square measure. as iku has been identified wit

KETAB E SIYAH

deals; write unto us the rituals; write unto us the law! 34. but she said: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. 35. this that thou writest is the threefold book of law. 36. my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of ra-hoor-khuit. 37. also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. 38. he must teach; but he may make severe the ordeals. 39. the word of the law is thelema. 40. who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man

the perfect are one perfect and not two; nay, are none! 46. nothing is a secret key of this law. sixty-one the jews call it; i call it eight, eighty, four hundred& eighteen. 47. but they have the half: unite by thine art so that all disappear. 48. my prophet is a fool with his one, one, one; are not they the ox, and none by the book? 49. abrogate are all rituals, all ordeals, all words and signs. ra-hoor- khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. 50. there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass t

means. be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your fill and will of love as ye will, when, where and with whom ye will! but always unto me. 52. if this be not aright; if ye confound the space-marks, saying: they are one; or saying, they are many; if the ritual be not ever unto me: then expect the direful judgments of ra hoor khuit! 53. this shall regenerate the world, the little world my sister, my heart& my tongue, unto whom i send this kiss. also, o scribe and prophet, 418 though thou be of the princes, it shall not assuage thee nor absolve thee. but ecstasy be thine and joy of earth: ever to me! to me! 54. change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these m

it: let them die in their misery. for they feel not. compassion is the vice of kings: stamp down the wretched& the weak: this is the law of the strong: this is our law and the joy of the world. think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let it be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever. nuit! hadit! ra-hoor-khuit! the sun, strength& sight, light; these are for the servants of the star& the snake. 22. i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, this folly against self. the exposure of innocence i

most desirable. 62. i am uplifted in thine heart; and the kisses of the stars rain hard upon thy body. 63. thou art exhaust in the voluptuous fullness of the inspiration; the expiration is sweeter than death, more rapid and laughterful than a caress of hell's own worm. 64. oh! thou art overcome: we are upon thee; our delight is all over thee: hail! hail: prophet of nu! prophet of had! prophet of ra-hoor-khu! now rejoice! now come in our splendour& rapture! come in our passionate peace& write sweet words for the kings. 65. i am the master: thou art the holy chosen one. 66. write& find ecstasy in writing! work& be our bed in working! thrill with the joy of life& death! ah! thy death shall be lovely: whososeeth it shall be glad. thy death shall be the seal of the promise of our age long love

KNOWLEDGE LECTURE ONE

ation of the chapter can only be understood by perpetual reference to the ancient egyptian commentaries, and therefore the following paraphrase has been put together to convey to modern minds as nearly as possible the ideas conceived by the old egyptians in this glorious triumphal song of the soul of man made one with osiris, the redeemer "i am tum made one with all things "i have become nu. i am ra in his rising ruling by right of his power i am the great god self-begotten, even nu, who pronounced his names, and thus the circle of gods was created "i am yesterday and know tomorrow. i can never more be overcome. i know the secret of osiris, whose being is perpetually revered of ra. i have finished the work which was planned at the beginning. i am the spirit made manifest, and armed with tw

ng the pathway. i know the northern and the southern pillars, the two columns at the gateway of the hall of truth "stretch unto me your hands, o ye dwellers in the centre. for i am transformed into a god in your midst. made one with osiris, i have filled the eye socket in the day of the morning when good and evil fought together "i have lifted up the cloud-veil in the sky of the storm. till i saw ra born again from out of the great waters. his strength is my strength and my strength is his strength. homage to you, lords of truth, chiefs of osiris rules. granting release from sin, followers of ma where rest is glorious. whose throne anubis built in the day when osiris said "lo! a man wins his way to amentet. i come before you, to drive away my faults. as ye did to the seven glorious ones wh

h. homage to you, lords of truth, chiefs of osiris rules. granting release from sin, followers of ma where rest is glorious. whose throne anubis built in the day when osiris said "lo! a man wins his way to amentet. i come before you, to drive away my faults. as ye did to the seven glorious ones who follow their lord osiris. i am that spirit of earth and sun "between the two pillars of flame. i am ra when he fought beneath the ashad tree, destroying the enemies of the ancient of days. i am the dweller in the egg. i am he who turns in the disc. i shine forth from the horizon as the gold from the mine. i float through the pillars of shu in the ether. without a peer among the gods. the breath of my mouth is as a flame. i light upon the earth with my glory. eye cannot gaze on my daring beams as

am he who turns in the disc. i shine forth from the horizon as the gold from the mine. i float through the pillars of shu in the ether. without a peer among the gods. the breath of my mouth is as a flame. i light upon the earth with my glory. eye cannot gaze on my daring beams as they reach through the heavens and lick up the nile with tongues of flame. i am strong upon earth with the strength of ra. i have come into harbour as osiris made perfect. let priestly offerings be made to me as one in the train of the ancient of days. i brood as the divine spirit. i move in the firmness of my strength. i undulate as the waves that vibrate through eternity. osiris has been claimed with acclamation, and ordained to rule among the gods. enthroned in the domain of horus where the spirit and body are

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

dies kabbalah, since every human being s task is to steer thoughts and deeds in the right direction. by doing so, they will commune uniquely with the goal of creation. this is especially important while studying kabbalah, since there is no stronger means of coming closer to the spiritual. in the bible, egypt symbolizes the supremacy of our egoism (it is thus known as mitzraim, from the words mitz-ra, the concentration of evil. amalek represents the tribe that waged war against yisrael (derived from yisra, straight, and el-creator, that is, those who want to steer themselves directly to the creator. amalek personifies our egoism, which under no circumstances wants to permit a person to become free of its power. egoism is displayed (attacks) only in the desires of a personwho attempts to dep

sm in abundance. as long as pharaoh (the egoism in the heart of a person, the king (who ruled over all the thoughts and desires of a person) of egypt was alive, he dictated against the person s will what all of the person s desires and actions would be. this person is said to be found "in the exile (imprisonment) of egypt" captive to various egoistic desires (mitsraim deriving from the words mitz-ra "a concentration of evil. we, ourselves, are not able to understand that the nature that rules over us is bad. and this is only as long as the creator has not yet created good for the person of "and behold, pharaoh died" he gives us those life experiences that allow us to recognize that egoism is our enemy. only then will this symbol of evil die, and we will feel that we are incapable of existi

ction of this type is known as "the war of vengeance for the sake of the creator (nikmat hashem. gradually, we can get used to perceiving the right goals, thoughts, and intentions, regardless of the desires and egoistic demands of the body. if, while studying, we do not see any personal benefit and begin to suffer from this lack of perceived benefit, this is known as "the evil inclination (yetzer ra. the degree of evil is determined by our level of perception of evil, by the extent of our suffering from our lack of attraction to spirituality, unless we perceive in it a personal benefit. the more we suffer from the unchanging situation, the greater the degree of our perception of evil. if we understand by reason that we are not yet succeeding in spiritual advancement, but this does not caus

by the extent of our suffering from our lack of attraction to spirituality, unless we perceive in it a personal benefit. the more we suffer from the unchanging situation, the greater the degree of our perception of evil. if we understand by reason that we are not yet succeeding in spiritual advancement, but this does not cause us pain, it means that we do not yet have an evil inclination (yetzer ra, since we are not yet suffering from evil. the evil inclination- 411- if we do not feel evil, we must engage in the study of kabbalah. but if we perceive evil in ourselves, we need to rid ourselves of it by faith above reason. the definitions given above require explanations. it is written in the books of kabbalah "i created the evil inclination (force, desire) and i also created the torah as a

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

(second edition: our master h. a. instead of hiram abiff) chapter ix the higher degrees the masonic plane. the ceremony of installation. the mark degree. the holy royal arch. still higher. the rose croix. black masonry. white masonry. how to use the powers. our relation with angels. chapter x (chapter ix in first edition) two wonderful rituals the workings in egypt. the form of the temple of amen-ra. the building of the temple of amen-ra. the unveiling of the hidden light. the offerings. the descent of osiris. the distribution of the sacrament. the re-union of osiris. the shining of the light. the pledge and the blessing. the ceremony of the holy angels. the lodge and officers. the triangle of adepts. the arrival of the angels. the building of the temple of the angels. the ceremony in the

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

hese splendid processions swept down the river between the thronging multitudes of worshippers, shedding the benediction of the gods as they passed by, and evoking tremendous enthusiasm and devotion in the people. 48. the ancient egyptians have often been accused of polytheism, but in reality they were no more guilty of the charge than are the hindus. all men knew and worshipped the one god, amen-ra, the gone without a second h, the centre of whose manifestation on the physical plane is the sun; but they worshipped him under different aspects and through different channels. in one of the hymns addressed to him it was said: 49. the gods adore thee, they greet thee, o thou the one dark truth, the heart of silence, the hidden mystery, the inner god seated within the shrine, thou producer of b

51. the cult of the gods was in reality but little different from the cult of angels and saints in the catholic church. just as christians look to st. michael and to our lady as real personages and hold festivals in their honour, so in ancient egypt adoration was offered to isis and osiris, and to other deities likewise. in the ultimate these august names referred to aspects of the godhead, amen-ra, for the trinity in egypt was represented by father, mother, son- osiris, isis and horus instead of the christian presentation of father, son, and holy spirit; but below that divine level there were then, as there are now, great beings in whom the ideal was embodied, who acted as representatives and as channels of god fs threefold power and grace to man. furthermore there are hierarchies of ang

undred years before the clan returned from its mountain refuge, grown into a great nation. 64. but long before this half-savage tribes had ventured into the land, fighting their primitive battles on the banks of the great river which had once borne the argosies of a mighty civilization, and was yet to witness a revival of those ancient glories, and to mirror the stately temples of osiris and amen-ra. the first of the several races that entered the country was a negroid people from central africa; they had, however, been displaced by various others before the aryo-egyptians returned from arabia, settled near abydos, and gradually in a peaceful manner became once more the dominant power. two thousand four hundred years later the manu (under the name of menes) incarnated, united the whole of

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ht is nearer than aught else, within his very heart. for every man the reality is nearer than any ceremony, for he has only to turn inwards, and then will he see the light. that is the object of every ceremony, and ceremonies should not be done away with, for i come not to destroy but to fulfil. when a man knows, he goes beyond the ceremony, he goes to osiris, he goes to the light, the light amen-ra, from which all came forth, to which all shall return. 57. osiris is in the heavens, but osiris is also in the very heart of men. when osiris in the heart knows osiris in the heavens, then man becomes god, and osiris, once rent into fragments, again becomes one. but see! osiris the divine spirit, isis, the eternal mother, give life to horus, who is man, man born of both, yet one with osiris. ho

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 god, amen-ra, who stands behind good and evil alike. in older days, before the kali yuga, in which evil predominates over good, the knights k.h. wore regalia of yellow instead of black. 177. our 30 links the knight k.h. to the ruling rather than the teaching branch of the great hierarchy; he should become a radiant centre of perennial energy, which is intended to give him strength to overcome evil and to ma

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

t and claim to carry on the traditions of the old aa. in july 1981, this internal secret society was called the knights of baphomet, which was described as the caliph s praetorian guard. three or four years after that, that organization had fallen apart, and the new inner court society was called the aa. lon milo duquette was one of grady s battlefield promotion ninth-degrees and the head of heru-ra-ha lodge in costa mesa from 1978 on (he is still the official head of the lodge, but it has been practically inactive since about 1988) he was given the title first emir by the caliph (grady mcmurtry) and was, at one point, the prime contender to be the next caliph and the next head of the order. another contender for this position was william heidrick of berkeley, california. the contest betwe

LIBER 141

guard of invisible warriors (to secure freedom from interruption in the course of these operations. this may include preservation of the health) vi. the knowledge and conversation of the holy guardian angel vii. spiritual attainment: e.g. devotion to nuit-babalon-baphomet viii. further insight into nature and her laws ix. the foundation of an abbey of o.t.o. x. the establishment of the kingdom of ra-hoor-khuit upon the earth. also divers matters, as the rejuvenation of one's own body, if desired, the power of healing, and the like. it will be seen that these few operations appear to fill every lotus of the universe with their buddhas. but it may be that each operation must be worked in detail, with digital probe rather than palmary grasp, so that each practical act of the initiate might ne

LIBER 777

iron 20 hlwtb betulah virgo e wryrpx tzaphiriron 21. jupiter. 22 \ynzam moznaim libra d wryrybu a abiriron 23 \ym maim water. 24 brqu akrab scorpio c wrytcjn necheshthiron 25 tcq qesheth sagittarius b wrycjn necheshiron 26 ydg gedi capricorn e wrygdgd dagdagiron 27. mars. 28 yld deli aquarius d wrymyhb bahimiron 29 \ygd dagim pisces c wrymycn nashimiron 30. sol. 31 ca ash fire. 32. saturn. 32 bis ra aretz earth. 31 bis ta ath spirit. table of correspondences 4 ix. the sword and the serpent x. mystic numbers of the sephiroth xi* elements (with their planetary rulers. xii* the tree of life. 0. 0. 1 1 root of d 1st plane, middle pillar 2 3 root of b 2nd plane, right pillar 3 6 root of c 2nd plane, left pillar 4 10 c 3rd plane, right pillar 5 15 b 3rd plane, left pillar 6 21 d 4th plane, middl

k brown black and yellow 31 bis deep purple (near black) the 7 prismatic colours, the violet being outside white, red, yellow, blue, black (the latter outside) table i (continued) 7 xix* selection of egyptian gods. xx. complete practical attribution of egyptian gods. xxi* the perfected man. 0 harpocrates, amoun, nuith[[nuit and hadit] heru-pa-kraath nu the hair 1 ptah, asar un nefer, hadith[[heru-ra-ha] ptah 2 amoun, thoth, nuith [zodiac] isis [as wisdom] 3 maut, isis, nephthys nephthys disk (of ra) the face [in daath, asi the neck] 4 amoun, isis[[hathoor] amoun 5 horus, nephthys horus neith the arms 6 asar, ra[[on, hrumachis] ra the mighty and terrible one the breast 7 hathoor hathoor 8 anubis thoth the lords of kereba the reins. nuit the hips and legs. 9 shu[[hermanubis, all exclusively

. unwedded) isis and nephthys[[sphinx as synthesis of elements] osiris the eye of hoor the buttocks and anus 11 nu[[hoor-pa-kraat as atu 0] mout as 6 12 thoth and cynocephalus thoth anpu the lips 13 chomse chomse hathor the left eye 14 hathor hathoor khenti-khas the left nostril 15 men thu isis 16 asar, ameshet, apis osiris ba-neb-tattu the shoulders 17 various twin deities, rekht, merti &c[[heru-ra-ha] the twin merti. 18 khephra hormakhu. 19 ra-hoor-khuit, pasht, sekhet, mau horus as 6. 20 isis [as virgin] heru-pa-kraath. 21 amoun-ra amoun-ra apu-t the left ear 22 ma maat. 23 tum, ptah, auramoth (as c, asar (as hanged man, hekar, isis[[hathor] i#qhourey as 24 24 merti goddesses, typhon, apep, khephra hammemit sekhet the belly and back 25 nephthys arwueri. 26 khem (set) set as 10, for u me

t the left ear 22 ma maat. 23 tum, ptah, auramoth (as c, asar (as hanged man, hekar, isis[[hathor] i#qhourey as 24 24 merti goddesses, typhon, apep, khephra hammemit sekhet the belly and back 25 nephthys arwueri. 26 khem (set) set as 10, for u means eye 27 horus menqu khenti-khas the right nostril 28 ahepi, aroueris nuit the lords of kereba the reins 29 khephra (as scarab in tarot trump) anubi 30 ra and many others ra hathor the right eye 31 thoum-aesh-neith, mau, kabeshunt, horus, tarpesheth. mau [serqet the teeth] as 6. 32 sebek, mako see note* apu-t the right ear 32 bis satem, ahapshi, nephthys, ameshet \yyj \yla the bones. as 16 31 bis asar. table of correspondences 8 xxii. small selection of hindu deities. xxiii* the forty buddhist meditations. 0 aum nothing and neither p nor p' f spa

hael \yklm malakim kings aynd 7 laynah haniel \yhla elohim gods yand 8 lakim mikael \yhla ynb beni elohim sons of god anid 9 layrbg gabriel \ybrk kerubim angels of elements nayd 1010 wpldns( wrffm) sandalphon (metatron \yca ashim flames ynad nyad ynda la ciii* the ten divisions of the body of god. civ. the ten earths in seven palaces. cv. english of col. civ. 0. 1 skull 2 right brain 3 left brain ra aretz earth (dry) 4 right arm hmda adamah red earth 5 left arm ayg gia undulating ground 6 the whole body from the throat to the holy member hycn neshiah pasture 7 right left hyx tziah sandy earth 8 left leg aqra arqa earth 9 sign of the holy covenant 1010 crown which is in yesod lbt dlj tebhel cheled wet earth table iv (continued) 23 cvi* the ten hells in seven palaces. cvii. translation of he

LIBER ALEPH

ction came to resurrection. but we take living things, and pour in life and nature of our own will, so that instantly and without corruption the child (as it were the word of that will) is generated; and again immediately taketh up his habitation among us to manifest in force and fire. this mass of the holy ghost is then the true formula of the magick of the on of horus, blessed by he in his name ra- hoor-khuit! and thou shalt bless also the name of our father merlin, frater superior of the o.t.o, for that by seven years of apprenticeship in his school did i discover his most excellent way of magick. be thou diligent, o my son, for in this wondrous art is no more toil, sorrow, and disappointment, as it was in the dead aeon of the slain gods. n liber aleph vel cxi 86 gh de formula tota (of

e in this which i have written is a point of judgment in they work to bring into the light of initiation such as come unto thee, affirming their will to his attainment. for every one hath his own path and his own law, and there is no art in magick but to seek out that path and that law, that he may pursue the one by the right used of the other. it shall be that one cometh unto thee, desiring amen-ra (i speak in a figure or exemplar) another asi, a third hoor-pa-kraat; or again, one seeketh instruction in obeah, and his fellow in wanga; and of all these not one in ten thousand shall be aware of his true way. for albeit our last step is one for all, yet his next stem is particular to each. therefore is the preparation of a student that seeketh our holy order of a.a. most general, informing h

f hadith, and yet to declare their message in the language of man. t the book of wisdom or folly 207 zy de sapientia et stultitia (of wisdom and folly) my son, in this the colophon of my epistle will i recall the title and superscription thereof; that is, the book of wisdom or folly. i proclaim blessing and worship to nuith our lady and her lord hadith, for the miracle of the anatomy of the child ra-hoor-khuit, as it is shewn in the design minutum mundum, the tree of life. for though wisdom be the second emanation of his essence, there is a path to separate and to join them, the reference thereof being aleph, that is one indeed, but also an hundred and eleven in his full orthography; to signify the most holy trinity, and by metathesis it is thick darkness, and sudden death. this is also th

LIBER ARCANORUM

asar and asi he abideth in joy. 1. the lightnings increased and the lord tahuti stood forth. the voice came from the silence. then the one ran and returned. 2. now hath nuit veiled herself, that she may open the gate of her sister. 3. the virgin of god is enthroned upon an oyster-shell; she is like a pearl, and seeketh seventy to her four. in her heart is hadit the invisible glory. 4. now riseth ra-hoor-khuit, and dominion is established in the star of the flame. 5. also is the star of the flame exalted, bringing benediction to the universe. 6. here then beneath the winged eros is youth, delighting in the one and the other. he is asar between asi and nepthi; he cometh forth from the veil. 7. he rideth upon the chariot of eternity; the white and the black are harnessed to his car. therefor

rd khem arose, he who is holy among the highest, and set up his crowned staff for to redeem the universe. 16. he smote the towers of wailing; he brake them in pieces in the fire of his anger, so that he alone did escape from the ruin thereof. 17. transformed, the holy virgin appeared as a fluidic fire, making her beauty into a thunderbolt. 18. by her spells she invoked the scarab, the lord kheph- ra, so that the waters were cloven and the illusion of the powers was destroyed. 19. then the sun did appear unclouded, and the mouth of asi was on the mouth of asar. 20. then also the pyramid was builded so that the initiation might be complete. 21. and in the heart of the sphinx danced the lord adonai, in his garlands of roses and pearls making glad the concourse of things; yea, making glad the

-iao-u .a. o[ b be .qaoooabitom. g gitwnosapfwllois. d dhnaxartarwq [x= st. h hoo-oorw-ix. w vuaretza.[a secret name follows. z zoowasar. j chiva-abrahadabra-cadaxviii. f qal .xer-a-dekerval. y iehuvahaxan .qatan. k kerugunaviel. l lusanaherandraton. m malai. n nadimraphoroioz .qalai. s salaqlala-amrodnaq .ix. o oaoaaaooo.-ix. p puraqmetai-aphmetail. x xanqaxeran%-ix= sh, q. q qanidnayx-ipamai. r ra-a-gioselahladnaimawa-ix. c shabnax-odobor. t thath.th.thith .thuth-thix. amprodias baratchial gargophias dagadgiel hemethterith uriens zamradiel characith temphioth yamatu kurgasiax lafcursiax malkunofat niantiel saksaksalim a.ano.nin parfaxitas tzuflifu qulielfi raflifu shalicu thantifaxath liber ccxxxi 5 [note: x (coptic ksi) is probably an error for (sou) the coptic letter rendered .st. by t

LIBER CCC KHABS AM PEKHT

sfeld jones (frater achad, who at the time crowley believed to be his magical son. t.s] liber ccc 2 quietly past him, and .rending the branches of that wizard oak, with a strong grasp tear down the fleece of gold..1 let us only remember not to repeat the error of jason, and defy ares, who is horus in his warrior mood, that guardeth it, lest he strike us also with madness. nay! but to the glory of ra-hoor-khuit and the establishment of his perfect kingdom let all be done! now, o my son, thou knowest that it is our will to establish this work, accomplishing fully that which we are commanded in the book of the law .help me, o warrior lord of thebes, in my unveiling before the children of men!.2.and it is thy will, manifesting as thou hast done in the sphere of malkuth the material world,3 to

h thy order. that is, the god himself is aflame with the light of the beast, and will himself push the order, through the fire (perhaps meaning the genius) of the beast .there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written) as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra, and of ahathoor. i am thy theban, o mentu, the prophet ankh-f-na-khonsu! 1 [al iii. 4-9] 2 [stripped of rhetoric, probably refers to some high-ranking officer of the british military who once took the oath of a probationer. ac may be referring to j.c.f. fuller, or possibly commander marston (frater a.f.k, i am not sure. t.s] khabs am pekht 5 by bes-na-maut my breast i beat;

rs to some high-ranking officer of the british military who once took the oath of a probationer. ac may be referring to j.c.f. fuller, or possibly commander marston (frater a.f.k, i am not sure. t.s] khabs am pekht 5 by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit. in the comment in equinox i (7) this passage is virtually ignored. it is possible that this .secret door. refers to the four men and four women spoken of later in the paris working, or it may mean the child elsewhere predicted, or some secret preparation of the hearts of men. it is difficult to decide on such a point, but we may be sure that the event will show that the exact wordin

LIBER CHANOKH

with comfort the earth; and are in government and continuance as the second and the third.therefore hearken unto my voice! i have talked of you, and i move you in power and in presence, and the praise of your god in your creation [invokes: bitom; the whole tablet of fire. the angle of b of b. the lord of the flame and the lightning, the king of the spirits of fire] liber lxxxiv 29 the seventh key ra-asa isalamanu para-di-zoda oe-cari-mi aao iala-pire-gahe quiinu. enai butamonu od inoasa ni pa-ra-diala. casa-remeji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vavale-zodirenu tol-hami. soba lonudohe od nuame cahisa ta da o desa vo-ma-dea od pi-beliare itahile rita od miame ca-ni-quola rita! zodacare! zodameranu! iecarimi quo-a-dahe od i-mica-ol-zododa aaiome. bajirele papenore idalu

LIBER CLXV A MASTER OF THE TEMPLE

not very good; seems too much like thinking. o.m] 777 418 13 dja the lamen of frater v.i.o. this lamen is symbolical of the master s attainment, the great work which he brought to fulfilment. a r b a d a h a r b a trapt hr w b g d s j hny b hmk j r t k y a twklm dwsy dwh j x n 6=5 7= 4 8=3 9=2 10=1 0=0 0 1=1 2=9 3=8 4= 7 5=6 horus amoun nephthy s isis ptah heru-pa-kraat h osiris shu thoth hathoor ra n u i t h h d a i t h gt. one night of time t a the spirit of aiqhr c spirit of primal fire child of gt. transformers n the magus of power b f daug hter the flaming sword propher of the eternal y p lord of h osts of t he m ighty daughter of firmament x g priestess of silver star daughter of mighty ones d k lord of forces of life daughter of lords of truth l q ruler of flux and reflux lord of fi

LIBER CORDIS CINCTI SERPENTE

shall swallow up asi and asar, and the children of ptah. thou shalt pour forth a flood of poison to destroy the works of the magician. only the destroyer shall devour thee; thou shalt blacken his throat, wherein his spirit abideth. ah, serpent apep, but i love thee! 26. my god! let thy secret fang pierce to the marrow of the little secret bone that i have kept against the day of vengeance of hoor-ra. let kheph-ra sound his sharded drone! let the jackals of day and night howl in the wilderness of time! let the towers of the universe totter, and the guardians hasten away! for my lord hath revealed himself as a mighty serpent, and my heart is the blood of his body. 27. i am like a love-sick courtesan of corinth. i have toyed with kings and captains, and made them my slaves. to-day i am the sl

gladness unto the weary ones of the old grey land. 62. they that drink thereof are smitten of disease; the abomination hath hold upon them, and their torment is like the thick black smoke of the evil abode. 63. but the chosen ones drank thereof, and became even as my lord, my beautiful, my desirable one. there is no wine like unto this wine. 64. they are gathered together into a glowing heart, as ra that gathered his clouds about him at eventide into a molten sea of joy; and the snake that is the crown of ra bindeth them about with the golden girdle of the death-kisses. 65. so also is the end of the book, and the lord adonai is about it on all sides like a thunderbolt, and a pylon, and a snake, and a phallus, and in the midst thereof he is like the woman that jetteth out the milk of the st

LIBER CXX

al cxx called "of passing through the tuat. 23(1,1 (members assembled, clothed, throned) enter the hierophant (all rise and salute him) the "ceremony of recognition" followeth. but all, or one, shall show on entering the temple the mark of the beast lest the guardian of the temple be hasty with them. all words and numbers affirmed (crieth the hierophant or magus "abrahadabra. hail unto thee, heru-ra-ha, ra-hoor, abrahadabra lord of the day! the dark of the sun is sunk in the waters of amentet. let there be a gathering of the lords of silence" 111-11111-111 (he knocketh, he riseth, and giveth the 3 signs of. taking the weapon of which he means to work through out, or if he be assisted by a child, the appropriate weapon be advanced to the center and crieth "i am armed! i am armed! i am stron

the dwellers of water (to the south, where are salamanders "let the dwellers of fire cower before the fire of my sword (in the east, the home of the sylphs "let the winds draw back at the waving of the spear (in the north, among the gnomes "i have imprisoned the inhabitants of earth. let them keep silence before me (returns to center "i am armed! i am strong! let them bow, before the splendor of ra-hoor-khuit (next he performeth the 4 adorations as taught unto the outer world "i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death

the outer world "i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-s

e or still me! aum! let it fill me! the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit (followeth the mystical dance as taught in secret: or let the magus trace 11 circles around the room, traveling against the course of the sun, for that is in effect he that is still, the earth revolving (let the hymn be sung, or the mantra recited. but ere he end, let him sing "above, the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of

raveling against the course of the sun, for that is in effect he that is still, the earth revolving (let the hymn be sung, or the mantra recited. but ere he end, let him sing "above, the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe, the starry blue, are mine, o ankh-af-na-khonsu (then he cometh to the east of the throne of ra and crieth "unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i- i adore thee (prostrating himself to the w. then he resumes his throne, assuming the might of the god& saith "the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy th

LIBER DCCCLX JOHN ST

demands the whole attention. 1.30. drifted into a nap. well! we shall try what brother body really wants. 1.35. my attempt to go to sleep has made me supernaturally wakeful. i am.as often before.in the state described by paul (not my masseur; the other paul) in his epistle to the romans, cap. vii. v. 19.1 i shall rise and go forth. 1.55. i have a good mind to try violent excitement of the m.l.dh.ra-cakra; for the whole su.umn. seems dead. this at the risk of being labelled a black magician .by clergymen, christian scientists, and the .self-reliant. classes in general. 2.15. arrived (partly by cab) at the place.2 certain curious phenomena which i have noticed at odd times.e.g, on thursday night.but did not think proper to record must be investigated. it seems quite certain that meditationp

t shelters him, and how glorious must be the temple just beyond! 9.30. it seems that there was one more mistake to make; for i fve made it! i started to attempt to awaken the kundalini.the magical serpent that sleeps at the base of the spine; coiled in three coils and a half around the sucumna; and instead of pumping the pr.na up and down the su.umna until .iva was united with .akti in the sahasr.ra-cakra, i tried. god knows why; i fm stupider than an ass or hall caine1. to work the whole operation in m.l.dh.ra.with the obvious result. 1 a bad novellist [ms. note by ac in equinox i (1, transcribed by yorke] liber dccclx 72 there are only two more idiocies to perform.one, to take a big dose of hashish and record the ravings as if they were s.madhi; and two, to go to church. i may as well gi

s waking; his waking another man.s s.madhi; his s.madhi.to which he ever strives? at least this later view is suggested by the rosicrucian formula of reception: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross!1 and by the hindu statement that in the attained yog. the kundalin. sleeps in the sv.disth.na, no more in the m.l.dh.ra-cakra. see also the rosicrucian lecture on the microcosmos, 1 [from the adeptus minor ritual of the r.r. et a.c] liber dccclx 86 where this view is certainly upheld, the qliphoth of an adept being balanced and trained to fill his malkuth, vacated by the purified nephesch which has gone up to live in tiphereth.1 or so o.m. read it. the other idea of the light descending and filling each principl

LIBER ISRAFEL

oth deck it is called gthe aon. h. t.s] 2 liber israfel i am the charioteer of the east, lord of the past and of the future. i see by mine own inward light: lord of resurrection; who cometh forth from the dusk, and my birth is from the house of death. 7. o ye two divine hawks upon your pinnacles! who keep watch over the universe! ye who company the bier to the house of rest! who pilot the ship of ra advancing onwards to the heights of heaven! lord of the shrine which standeth in the centre of the earth! 8. behold, he is in me, and i in him! mine is the radiance, wherein ptah floateth over the firmament! i travel upon high! i tread upon the firmament of nu! i raise a flashing flame, with the lightning of mine eye! ever rushing on, in the splendour of the daily glorified ra: giving my life t

e is in me, and i in him! mine is the radiance, wherein ptah floateth over the firmament! i travel upon high! i tread upon the firmament of nu! i raise a flashing flame, with the lightning of mine eye! ever rushing on, in the splendour of the daily glorified ra: giving my life to the dwellers of earth. 9. if i say gcome up upon the mountains! h the celestial waters shall flow at my word. for i am ra incarnate! khephra created in the flesh! i am the eidolon of my father tmu, lord of the city of the sun! 10. the god who commands is in my mouth! the god of wisdom is in my heart! my tongue is the sanctuary of truth! and a god sitteth upon my lips. 11. my word is accomplished every day! and the desire of my heart realises itself, as that of ptah when he createth! i am eternal; therefore all thi

LIBER LIBERI VEL LAPIDIS LAZULI

figvra vii 9 48. o god! o god! 49. i am a fool to love thee; thou art cruel, thou withholdest thyself. 50. come to me now! i love thee! i love thee! 51. o my darling, my darling.kiss me! kiss me! ah! but again. 52. sleep, take me! death, take me! this life is too full; it pains, it slays, it suffices. 53. let me go back into the world; yea, back into the world. 10 iii 1. i was the priest of ammon-ra in the temple of ammon-ra at thebai. 2. but bacchus came singing with his troops of vineclad girls, of girls in dark mantles; and bacchus in the midst like a fawn! 3. god! how i ran out in my rage and scattered the chorus. 4. but in my temple stood bacchus as the priest of ammon-ra. 5. therefore i went wildly with the girls into abyssinia; and there we abode and rejoiced. 6. exceedingly; yea, i

eedingly; yea, in good sooth! 7. i will eat the ripe and the unripe fruit for the glory of bacchus. 8. terraces of ilex, and tiers of onyx and opal and sardonyx leading up to the cool green porch of malachite. 9. within is a crystal shell, shaped like an oyster.o glory of priapus! o beatitude of the great goddess! 10. therein is a pearl. 11. o pearl! thou hast come from the majesty of dread ammon-ra. 12. then i the priest beheld a steady glitter in the heart of the pearl. 13. so bright we could not look. but behold! a bloodred rose upon a rood of glowing gold! svb figvra vii 11 14. so i adored the god. bacchus! thou art the lover of my god! 15. i who was priest of ammon-ra, who saw the nile flow by for many moons, for many, many moons, am the young fawn of the grey land. 16. i will set up

tars and ultimate things whereof stars are the atoms. 31. then i perceived thee, o my god, sitting like a white cat upon the trellis-work of the arbour; and the hum of the spinning worlds was but thy pleasure. 32. o white cat, the sparks fly from thy fur! thou dost crackle with splitting the worlds. 33. i have seen more of thee in the white cat than i saw in the vision of aons. 34. in the boat of ra did i travel, but i never found upon the visible universe any being like unto thee! 35. thou wast like a winged white horse, and i raced thee through eternity against the lord of the gods. 36. so still we race! 37. thou wast like a flake of snow falling in the pineclad woods. 38. in a moment thou wast lost in a wilderness of the like and the unlike. 39. but i beheld the beautiful god at the bac

LIBER LVII

ow gate or path between death and the devil.71 156. olabab. this most holy and precious name is fully dealt with in liber 418. notice 156= 12 13. this was a name given and ratified by qabalah; 156 is not one of the a priori helpful numbers. it is rather a case of the qabalah illuminating st. john.s intentional obscurity. 165. 11 xv should be a number capricorni pneumatici. not yet fulfilled* 201. ra, light (chaldee. note 201= 3 67, binah, as if it were said .light is concealed as a child in the womb of its mother. the occult retoret of the chaldean magi to the hebrew sorcerers who affirmed rwa, light, 207, a multiple of 9. but this is little more than a sectarian squabble. 207 is holy enough. 206. rbd, the word of power. a useful acquisition .the gateway of the word of light. 210. upon thi

LIBER LXVII THE SWORD OF SONG

ad as a woman-hunted urning, the lie-chased alethephilist* sorcery.s maw gulps the beginner: in pain.s mill neophytes are grist: disciples ache upon the rack. five years i sought: i miss and lack; agony hounds lagoan twist; i peak and struggle and grow thinner, and get to hate the sight of dinner. with sacred thirst, i, soul-hydroptic,1 read levi2 and the cryptic coptic ;3 with anet. her-k uaa en ra,4 and atwoynxd arps while good macgregor5 (who taught freely us) bade us investigate cornelius agrippa and the sorceries black of grim honorius and abramelin ;6 while, fertile as the teeming spawn of pickled lax or stickleback, came ancient rituals,7 whack! whack! of rosy cross and golden dawn.8* truth-lover. 5 10 15 20 25 30 poem dissimilar to its predecessor. will it lead somewhere this time?

may not think: at least they dare live out their lives, and little care worries their souls.worse fools they seem than even christians. do i dream? probing philosophy to marrow, what thought darts in its poisoned arrow but this (my wisdom, even to me, seems folly) may their folly be true wisdom? o esteemed tahuti !25 you are, you are, you are a beauty! if after all these years of worship you hail ra26 his bark or nuit27 her ship* a flat cake of unleavened bread. as a matter of fact they do not enjoy and indeed will not eat them, preferring .dok. a paste of coarse flour and water, wrapped round a hot stone. it cooks gradually, and remains warm all day. 115 120 125 130 135 140 145 live out thy life! character of balti. his religious sincerity. relations of poet and the egyptian god of wisdom

ai-christian deities. this note is hardly intelligible without the review referred to. i therefore reprint the* sacred books. portion thereof which is germane to my matter from the daily news, june 18, 1901. to the side of a mind concerned with idle merriment (sic) there is certainly something a little funny in mr. crowley.s passionate devotion to deities who bear such names as mout and nuit, and ra and shu, and hormakhou. they do no seem to the english mind to lend themselves to pious exhilara-tion. mr crowley says in the same poem: the burden is too hard to bear, i took too adamant a cross; this sackcloth rends my soul to wear, my self-denial is as dross. o, shu, that holdest up the sky, holy up thy servant, lest he die! we have all possible respect for mr. crowley.s religious symbols, a

ow great one only realises when one identifies the wand with the mahalingam* up which brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down which vishnu flew at the rate of 84,000 crores of yojanas a second for 84,000 crores of mahakalpas.yet neither reached an end. but i reach an end. 23. the cryptic coptic.3.vide the papyrus of bruce. 24. anet aer-k, etc.4.invocation of ra. from the papyrus of harris. 26. macgragor.5.the mage. 29. abramelin.6.the mage. 32. ancient rituals.7.from the papyrus of mrs. harris. 33. golden dawn.8.these rituals were later annexed by madame horos. that superior swami. the earnest seeker is liable to some pretty severe shocks. to see one.s .obligation. printed in the daily mail! luckily, i have no nerves. 49. ram, ram. etc.9..thou, as i

waterloo (1815) was won on its playing-fields. 128-30. i ve seen them.23.sir j. maundevill .voiage and travill. ch. xvi, recounts a similar incident, and, christian as he is, puts a similar poser. 135. a what?34.i beg your pardon. it was a slip. 146. tahuti.25.in coptic, thoth* title of a (forthcoming) collection of papers on mountain exploration, etc [unpublished. t.s] 64 the sword of song 149. ra.26.the sun-god. 149. nuit.27.the star-goddess. 152. campbell.28..the waters wild went o.er his child, and he was left lamenting. 152. the ibis head.29.characteristic of tahuti. 157. roland s crest.30.see .two poets of croisic. xci. 159. a jest.31.see above: ascension day. 162. a mysterious way.32. god moves in a mysterious way his wonders to perform; he plants his foodsteps in the sea, and ride

LIBER NU

f revealing. gabove, the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. h this is the first practice of intelligence (ccxx. i. 14. 3. avoid any act of choice or discrimination. this is the first practice of ethics (ccxx. i. 22. 4. consider of six and fifty that 50 6= 0.12. 0 the circumference, nuit. the centre, hadit. 1 the unity proceeding, ra-hoor-khuit. 2 the world of illusion. nuit thus comprehends all in none. also 50+ 6= 56= 5+ 6= 11, the key of all rituals. and 50 6= 300, the spirit of the child within (note n#i= 72, the shemhamphorash and the quinaries of the zodiac, etc) this is the second practice of intelligence (ccxx. i. 25, 26. 2 liber n v 5. the result of this practice is the consciousness of the continuity of existence

LIBER RESH VEL HELIOS

things, the supreme realization, the life which abideth in light, yea, the life which abideth in ligghliber resh vel helios svb figvra cc v a a publication in class d imprimatur: n. fra. a a 1 0. these are the adorations to be performed by all aspirants to the a a 1. let him greet the sun at dawn, facing east, giving the sign of his grade.1 and let him say in a loud voice: hail unto thee who art ra in thy rising, even unto thee who art ra in thy strength, who travellest over the heavens in thy bark at the uprising of the sun. tahuti standeth in his splendour at the prow, and ra- hoor abideth at the helm. hail unto thee from the abodes of night! 2. also at noon, let him greet the sun, facing south, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art ahatho

bideth at the helm. hail unto thee from the abodes of night! 2. also at noon, let him greet the sun, facing south, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art ahathoor in thy triumphing, even unto thee who art ahathoor in thy beauty, who travellest over the heavens in thy bark at the mid-course of the sun. tahuti standeth in his splendour at the prow, and ra- hoor abideth at the helm. hail unto thee from the abodes of morning! 3. also, at sunset, let him greet the sun, facing west, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art tum in thy setting, even unto thee who art tum in thy joy, who travellest over the heavens in thy bark at the down-going of the sun. 1 [for those with no a a grade, a sign suited to the

ggests: dawn: l.v.x; noon: thoum-aesh-neith (fire; sunset: shu (air; midnight: auramoth (water. see gliber o h for these. the rationale is that you are symbolically standing at the intersection of the paths of pe and samekh, with tiphareth in the east, hence you make the sign of the sphere you are facing. t.s] 2 liber resh vel helios svb figvra cc tahuti standeth in his splendour at the prow, and ra- hoor abideth at the helm. hail unto thee from the abodes of day! 4. lastly, at midnight, let him greet the sun, facing west, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art khephra in thy hiding, even unto thee who art khephra in thy silence, who travellest over the heavens in thy bark at the midnight hour of the sun. tahuti standeth in his splendour at th

deth at the helm. hail unto thee from the abodes of day! 4. lastly, at midnight, let him greet the sun, facing west, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art khephra in thy hiding, even unto thee who art khephra in thy silence, who travellest over the heavens in thy bark at the midnight hour of the sun. tahuti standeth in his splendour at the prow, and ra- hoor abideth at the helm. hail unto thee from the abodes of evening! 5. and after each of these invocations thou shalt give the sign of silence, and afterwards thou shalt perform the adoration that is taught thee by thy superior.1 and then do thou compose thyself to holy meditation. 6. also it is better if in these adorations thou assume the godform of whom thou adorest,2 as if thou didst unit

hich is beyond him. 7. thus shalt thou ever be mindful of the great work which thou hast undertaken to perform, and thus shalt thou be strengthened to pursue it unto the attainment of the stone of the wise, the summum bonum, true wisdom and perfect happiness. 1 [for those not in communication with the a a, the adorations from liber legis, ch. iii, from gunity uttermost showed h to gabide with me, ra- hoor-khuit h may be substituted. this is not necessarily the adoration taught in the a a under crowley, or by modern groups claiming to represent the a a. t.s] 2 [this may be read as an instruction to assume the god-form of ra, hathor, tum or khephera as appropriate. see gliber o h for the practices and gods of the egyptians or other works on the subject for the traditional images of these dei

LIBER SAMEKH

e female and the male. 10. thou didst produce the seed and the fruit. 11. thou didst form men to love one another and to hate one another. section aa. 1. i am ankh-f-n-khonsu4 thy prophet, unto whom thou didst commit thy mysteries, the ceremonies of khem.5 2. thou didst produce the moist and the dry, and that which nourisheth all created life. 3. hear thou me, for i am the angel of ptah-apophrasz-ra6 (vide the rubric: this is thy true name, handed down to the prophets of khem. liber samekh svb figvra dccc 4 section b. air hear me. ar g o breathing, flowing sun! h thiaf*7 g o sun iaf! o lion-serpent sun the beast that whirlest forth, a thunderbolt, begetter of life! h rheibet g thou that flowest! thou that goest! h a-thele-ber-set g thou satan-sun hadit that goest without will! h a g thou a

ry spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me. section f. spirit. hear me. aft gmale-female spirits! h abaft gmale-female sires! h bas-aumgn gye that are gods, going forth, uttering aumgn h isak gidentical point! h sa-ba-ft gnuit! hadit! ra-hoor-khuit! h iaf9 g hail, great wild beast! hail, i a o! h* sacred to ahathoor. the idea is that of the female conceived as invulnerable, reposeful, of enormous swallowing capacity, etc. the word that goeth from (a) free breath (u) through willed breath (m) and stopped breath (gn) to continuous breath, thus symbolizing the whole course of spiritual life. a is the formless zero; u is the sixfol

d. his experiences will no more be regarded as catastrophic. their hieroglyph is gthe fool h: the innocent and impotent harpocrates babe becomes the horus adult by obtaining the wand. gde reine thor h seizes the sacred lance.14 bacchus becomes pan. the holy guardian angel is the unconscious creature self.the spiritual phallus. it is therefore advisible to replace the name asar un-nefer by that of ra-hoor-khuit at the outset, and by that of one fs own holy guardian angel when it has been communicated. line 6 he hails him as besz, the matter that destroys and devours godhead, for the purpose of the incarnation of any god. line 7 he hails him as apophrasz, the motion that destroys and devours godhead, for the purpose of the incarnation of any god. the combined action of these two devils is to

ree of knowledge of good and evil h; otherwise, having become wise (in the dyad, chokmah) to apprehend the formula of equilibrium which is now his own, being able to apply himself accurately to his selfappointed environment. line 9 he acclaims his angel as having laid down the law of love as the magical formula of the universe, that he[ gabrogate are all rituals, all ordeals, all words and signs. ra-hoor khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer, hoor in his secret name and splendour is the lord initiating. h] point ii 13 may resolve the phenomenal again into its noumenal phase by uniting any two opposites in ecstatic passion. line 10 he acclaims his angel a

angel, as if to claim privilege to partake of this eucharist which createth, sustaineth and redeemeth all things. line 3 he now asserts that he is himself the gangel h or messenger of his angel; that is, he is a mind and body whose office is to receive and transmit the word of his angel. he hails his angel not only as gun-nefer, h the perfection of gasar h himself as a man, but as ptah-apophrasz-ra, the identity (hadit) wrapped in the dragon (nuit) and thereby manifested as a sun (ra-hoor-khuit. the gegg h (or heart) ggirt with a serpent h is a cognate symbol; the idea is thus expressed later in the ritual (see liber lxv, which expands this to the utmost) section b the adept passes from contemplation to action in the sections now following, b to gg. he is to travel astrally around the cir

LIBER V

e battery 1-3-3-3-1. 3. let him put the thumb of his right hand between its index an medius, and make the gestures hereafter following. the vertical component of the enchantment. 1. let him describe a circle about his head, crying nuit! 2. let him draw the thumb vertically downward and touch the muladhara cakkra, crying, hadit! 3. let him, retracing the line, touch the centre of his breast an cry ra-hoor-khuit! the horizontal components of the enchantment. 1. let him touch the centre of his forehead, his mouth, and his larynx, crying aiwaz! 2. let him draw his thumb from right to left across his face at the level of the nostrils. 3. let him touch the centre of his breast, and his solar plexus, crying, therion! 4. let him draw his thumb from left to right across his breast, at the level of

LIBER V VEL REGULI

ereafter following. the vertical component of the enchantment. 1. let him describe a circle about his head, crying nuit! 2. let him draw the thumb vertically downward, and touch the muladhara cakra, crying hadit* boleskine house is on loch ness, 17 miles from inverness, latitude 57.14 n, longitude 4.28 w. 4 liber v vel reguli 3. let him, retracing the line, touch the centre of his breast, and cry ra-hoor-khuit! the horizontal component of the enchantment. 1. let him touch the centre of his forehead, his mouth, and his larynx, crying aiwaz! 2. let him draw his thumb from right to left across his face at the level of the nostrils. 3. let him touch the centre of his breast, and his solar plexus, crying therion! st 4. let him draw his thumb from left to right across his breast at the level of

et him touch the centre of his forehead, his mouth, and his larynx, crying aiwaz! 2. let him draw his thumb from right to left across his face at the level of the nostrils. 3. let him touch the centre of his breast, and his solar plexus, crying therion! st 4. let him draw his thumb from left to right across his breast at the level of the sternum. 5. let him touch the sv.dis.t.h.na. and the m.l.dh.ra cakra, crying babalon! 6. let him draw his thumb from right to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, but dependent from the circle) the asseveration of the spells. 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying lashtal! fiaof! aumgn!1 (thus shall be declared the words of power w

till nothing, but it is expressed as it were two equal weights in opposite scales. the indicator still points to zero. sht is equally 31 with la and al, but it expresses the secret nature which operates the magick or the transmutations. sht is the formula of this particular aon; another aon might have another way of saying 31. 10 liber v vel reguli sh is fire as t is force; conjoined they express ra-hoor- khuit .the angel.8 represents the stele 666, showing the gods of the aon, while .strength.9 is a picture of babalon and the beast, the earthly emissaries of those gods. sht is the dynamic equivalent of la and la. sh shows the word of the law, being triple, as 93 is thrice 31. t shows the formula of magic declared in that word; the lion, the serpent, the sun, courage and sexual love are al

LIBER VII

e made of four parts of olibanum and two parts of stacte, and one part of lignum aloes, or of cedar, or of sandal. and this is enough. and he shall also keep ready in a flask of crystal within the altar, holy anointing oil made of myrrh and cinnamon and galangal. and even if he be of higher rank than a probationer, he shall yet wear the robe of the probationer, for the star of flame showeth forth ra hoor khuit openly upon the breast, and secretly the blue triangle that descendeth is nuit, and the red triangle that ascendeth is hadit. and i am the golden tau in the midst of their marriage. also, if he choose, he may instead wear a close-fitting robe of shot silk, purple and green, and upon it a cloak without sleeves, of bright blue, covered with golden sequins, and scarlet within. and he sh

LIBER XCV THE WAKE WORLD

qu.ran. un cantique allegorique, hebraique, et mystique. panny. except ye become as little children, ye shall in no wise enter into the kingdom of heaven..anon. alkz zqrnz zlaud zwnyal zymytsd wylm yjlk zyla zyysktm wwh ajch ruw 334. awh ykh 335. wyylgta atchw halgl aglyjdd zylm al ahd acydq aqytx anlm ymq ylgw ala andybx aba tybdv arlyl ywrflp ymq apwskb lwayu ald zynb agdygx 333 idra suta viii ra-asa isalamanu para-di-zododa ol-kari-nu aao iali-pire-gahe qui-inu enai butamonu od inoasa ni pa-ra-diala; kasaremeji ugeare kahiralanu, od zodonake lukifatanu paresa ta vavale-zodirenu tolhami. irejila kahis-a da das pa-aotza busada caosago, das kahisa, od ipuranu teloahe karekareka ois-alamahe lonukaho od vovina karebafe? ave. african proverb. de las cosas mas seguras, mas seguro es duvidar

LIBER XLI THIEN TAO

le propositions of the tory. the mob could understand the superficial resemblance of babies; they could not be got to understand that the circumstances of education and environment made but a small portion of the equipment of a conscious being. the brutal and truthful gyou cannot make a silk purse out of a sow fs ear h had been forgotten for the smooth and plausible fallacies of such writer as ki ra di.1 so serious had the situation become, indeed, that the governing classes had abandoned all dogmas of divine right and the like as untenable. the theory of heredity had broken down, and the ennoblement of the cheesemongers made it not only false, but ridiculous. we consequently find them engaged in the fatuous task of defending the anomalies which disgusted the nation by a campaign of glarin

e dai li pai pur to write fatuous falsehoods maintaining that your aristocracy is an aristocracy because it is an aristocracy. thien tao; or, the synagogue of satan 9 gas heracleitus overcame the antinomy of xenophanes and parmenides, melissus and the eleatic zeno, the ens and the non-ens by his becoming, so let me say to you; the aristocracy will be an aristocracy by becoming an aristocracy. gki ra di and his dirty-faced friends wish to level down the good practice to the bad theory; you should oppose them by levelling up the bad theory to the good practice. gyour enviers boast that you are no better than they; prove to them that they are as good as you. they speak of a nobility of fools and knaves; show to them wise and honest men, and the socialistic ginger is no longer hot in the indiv

LIBER XLIV THE MASS OF THE PHOENIX

equinox i (10 (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 13.06.200phliber xliv the mass of the ph.nix v a.a. publication in class d 1 the magician, his breast bare, stands before an altar on which are his burin, bell, thurible, and two of the cakes of light. in the sign of the enterer he reaches west across the altar, and cries: hail ra, that goest in thy bark into the caverns of the dark! he gives the sign of silence, and takes the bell, and fire, in his hands. east of the altar see me stand with light and musick in mine hand! he strikes eleven times upon the bell 3 3 3.5 5 5 5 5.3 3 3 and places the fire in the thurible. i strike the bell: i light the flame: i utter the mysterious name. abrahadabra he strikes eleven times up

law: do what thou wilt. he strikes eleven times upon the bell, and cries abrahadabra. i entered in with woe; with mirth i now go forth, and with thanksgiving, to do my pleasure on the earth among the legions of the living. he goeth forth. 1 [this is generally taken to refer to the four stanzas of crowley.s paraphrase from the st l in cap. iii. vv. 37-38 .unity uttermost showed. to .abide with me, ra-hoor-khuit. t.s] 2 [what exactly constitutes .the proper sign. was either privately communicated to a.a. aspirants by their superivisors, or left to the ingenium of the magician. t.s] the mass of the ph.nix 3* this is the special number of horus; it is the hebrew blood3 and the multiplication of the 4 by the 11, the number of magick, explains 4 in its finest sense. but see in particular the acc

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

e of frodi from stanza 6 of the poem grottasong (which he cited right after telling about frodi fs demise through the actions of two slave girls he had purchased to turn an enormous mill. here no one should harm another, live for evil or work for death, nor strike with a sharp sword, even if the killer of his brother he find bound. in the poem this peace appears to relate to frodi fs seat at hlei.ra (modern lejre in denmark, whereas in snorri fs version the peace is temporal and euhemerized with the birth of christ. scholars believe that snorri took both of these notions from skjoldunga saga, an account of the early danish kings that is now known only through a seventeenth-century latin paraphrase. but snorri knew (or told of) another version of the peace of frodi, which he recounted in ch

hem we were born. as girls they played beneath the earth, casting boulders about (stanza 11, causing the earth to shake (12. then they fought battles, deposed princes, helped a hero, reddened blades (13.15. now they are slaves of frodi and are not pleased with their lot. grinding ever more fiercely, they see fire approach the stronghold (19) and warn frodi that he will not keep the throne of hlei.ra (20. they grind on, seeing the fates of men (21. the son of yrsa and halfdan will avenge frodi (22. their fearsome grinding grows, and in a giant rage, they destroy the mill. the last stanza gives one of them the last word: 152 norse mythology still the mountain giant fs bride spoke words: we have ground, frodi, as we dared; the women have completed the grinding. the poem gives us the sense tha

h gsage, h thulr, is related; its cognate in old english, yle, means gorator. h the identity of the speaker is not clear. if, however, we accept that the title havamal really does mean gwords of har [the high one, h then odin may be speaking. alternatively, we may be hearing either a narrator fs voice or, perhaps, that of loddfafnir. in any case, the remainder of the section consists of counsels (ra) introduced by the refrain. many of these counsels are similar to those of the gnomic section of the poem (which includes such aphorisms as gkeep and make friends h; gbe cautious when drinking beer h; glimit conversation with foolish people h, but certain of them, especially toward the end of the list, relate easily to myths about odin. thus, for example, loddfafnir is advised to treat guests g

who avenged the death of baldr, namely hyndluljod, stanza 29, the first stanza of the gshort voluspa. h eleven asir were enumerated, baldr who fell by the slayer fs mound [the half-line is obscure; this vali declared himself worthy to avenge; his brother fs killer he slew. the word for gkiller h in the last line is handbani, that is, the one whose hand actually strikes the blow, as opposed to the ra.bani, gconspirator to murder. h thus we know that vali fs vengeance was taken on hod, not on loki. baldrs draumar, stanza 11, and voluspa, stanza 33, say, rind will bear vali in the western halls, that son of odin will kill at the age of one night; he will not wash his hands or comb his head, until he puts on the funeral pyre baldr fs adversary (it should be noted that, following virtually ever

LUCIFERIAN SORCERY AND SET TYPHON

spirits or befriending them as well. predatory spiritualism had its roots in the world in ancient egypt, from what the gods practice shall some adepts practice as well. in the tuat, a demon-serpent called sati-temui who was seventy cubits long and was said to grow strong from devouring the souls of the dead who were there. there is also a mention of a serpent called akriu who was also an enemy of ra as well. there was a place of fire in the tuat as well, where there was a lord in the form of a giant serpent who held the power of the evil eye. this serpent would seduce his prey and then devour their spirits. know that the forms of set are many, the god of darkness and war is also a creative god of progression and shape shifting. he survives by transformation. the path of sorcerous arte know

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

writes "full in the midst of this infernal road, an elm displays her dusky arms abroad; the god of sleep there hides his heavy head and empty dreams on ev'ry leaf are spread. of various forms, unnumber'd specters more; centaurs, and double shapes, besiege the door: before the passage horrid hydra stands, and briareus with all his hundred hands: gorgons, geryon with his triple frame; and vain chim ra vomits empty flame. the chief unsheath'd his shining steel, prepar'd, tho seiz'd with sudden fear, to force the guard. off'ring his brandish'd weapon at their face, had not the sibyl stop'd his eager pace, and told him what those empty phantoms were; forms without bodies, and impassive air" p. 17 even though neo-platonism was to intervene and many centuries pass before this emphasis took defini

inion over water. the druids considered the sun to be the father and the moon the mother of all things. by means of these symbols they worshiped universal nature. the figure of isis is sometimes used to represent the occult and magical arts, such as necromancy, invocation, sorcery, and thaumaturgy. in one of the myths concerning her, isis is said to have conjured the invincible god of eternities, ra, to tell her his secret and sacred name, which he did. this name is equivalent to the lost word of masonry. by means of this word, a magician can demand obedience from the invisible and superior deities. the priests of isis became adepts in the use of the unseen forces of nature. they understood hypnotism, mesmerism, and similar practices long before the modem world dreamed of their existence

or birds, as their emblem. witness the lion of the great mogul and the eagles of c sar and napoleon. click to enlarge the winged globe of egypt. from maurice's indian antiquities. this symbol, which appears over the pylons or gates of many egyptian palaces and temples, is emblematic of the three persons of the egyptian trinity. the wings, the serpents, and the solar orb are the insignia of ammon, ra, and osiris. p. 50 name implies, is also a solar deity. his fight with the nubian lion, his battles with the philistines, who represent the powers of darkness, and his memorable feat of carrying off the gates of gaza, all refer to aspects of solar activity. many of the ancient peoples had more than one solar deity; in fact, all of the gods and goddesses were supposed to partake, in part at leas

eities have been associated with the sun. the greeks believed that apollo, bacchus, dionysos, sabazius, hercules, jason, ulysses, zeus, uranus, and vulcan partook of either the visible or invisible attributes of the sun. the norwegians regarded balder the beautiful as a solar deity, and odin is often connected with the celestial orb, especially because of his one eye. among the egyptians, osiris, ra, anubis, hermes, and even the mysterious ammon himself had points of resemblance with the solar disc. isis was the mother of the sun, and even typhon, the destroyer, was supposed to be a form of solar energy. the egyptian sun myth finally centered around the person of a mysterious deity called serapis. the two central american deities, tezcatlipoca and quetzalcoatl, while often associated with

ormula, abracadabra, among other things, to substantiate his theory. concerning abracadabra he states "but the slow progressive disappearance of the bull is most happily commemorated in the vanishing series of letters so emphatically expressive of the great astronomical fact. for abracadabra is the bull, the only bull. the ancient sentence split into its component parts stands thus: ab'r-achad-ab'ra, i. e, ab'r, the bull; achad, the only &c--achad is one of the names of the sun, given him in consequence of his shining alone--he is the only star to be seen when he is seen--the remaining ab'ra, makes the whole to be, the bull, the only bull; while the repetition of the name omitting a letter, till all is gone, is the most simple, yet the most satisfactory method that could have been devised

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

overing which i hold as thou hast blessed the mantle of elijah in the hands of elisha, so that being covered by thy wings, nothing may be able to injure me, even as it is said: he shall hide thee under his wings and beneath his feathers shall thou trust, his truth shall be thy shield and buckler. after this thou shalt fold it up, saying these words following: recabustira, cabustira, bustira, tira ra, a; and shall keep it carefully to serve thee at need. when thou shalt be desirous to make thine interrogations, choose the night of full or of new moon, and from midnight until daybreak. thou shalt transport thyself unto the appointed spot if it be for the purpose of discovering a treasure; if not, any place will serve provided it be clean and pure. having had the precaution on the preceding e

rah, himsere; o god the vast one send unto me the inspiration of thy light, make me to discover the secret thing which i ask of thee, whatsoever such or such a thing may be, make me to search it out by the aid of thy holy ministers raziel, tzaphniel, matmoniel; lo, thou hast desired truth in the young, and in the hidden thing shalt thou make me known wisdom. recabustira, cabustira, bustira, tira, ra, a, karkahita, kahita, hita, ta. and thou shalt hear distinctly the answer which thou shalt have sought. figure 9. the key of solomon page 52 chapter xiv how to render thyself master of a treasure possessed by the spirits. the earth being inhabited, as i have before said unto thee, by a great number of celestial beings and spirits, who by their subtlety and prevision know the places wherein tre

MICHAEL FORD A RITE OF THE WEREWOLF

seker is an ancient death-god, who was considered older than osiris and who resided around the city of memphis. seker resided in the tomb and the complete darkness. around his lands were winged serpents, demonic spirits and dragon like beings with three heads. seker was often featured as a mummified man who had a mask of a predatory hawk, who sat on a throne of abyssic shadow. in the story of af ra meeting seker23 in ra-stau where he sits in the kingdom of death, as death itself. it makes reference to seker sitting in majesty, with serpents and demonic spirits surround him. in the book of the dead seker is made reference to as being great god who carrieth away the soul, who eateth hearts, and who feedeth upon offal, the guardian of darkness, the god who is in the seker boat. this draws a

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

d like a pharaoh (precisely as described in the last verse of gene-sis) and entombed in a fine sarcophagus in no less a place than the royal burial groundthe v alley ofthe kings at western thebes (modern luxor (p. 183)the inscription on his tombegyptian tomb inscriptions usually relate, in one way or another, to the godhead under which the occu-pant was placed in life, using deiform names such as ra, amen, and ptah. in this case, the unusual tombinscriptions of the grand vizier do not relate to any known god of egypt; they reveal instead such namesas ya-ya, and yu-ya, phonetically, iouiya, which is akin to yaouai, a variant of yahweh or jehovah.from these inscriptions, the vizier has become personally known as yuya, and this is of particular inter-est because his grandson, pharaoh akhenate

ath.(p. 188) amenhotep iv was also known as amenophis ivmonotheism enters/cult of atenbecause of his part-israelite upbringing amenhotep ivcould not accept the egyptian deities and theirmyriad idols, so he developed the notion of aten, an omnipotent god with no image, who was repre-sented by a solar disc with downward pointing rays. aten was not the sun god, however, for the egyp-tian sun god was ra (p. 189)the first religious intolerancethe israelite concept of a god without an image was already established in egypt before akhenatoncame on the throne. what he did that was so different was to install aten as the sole god of egypt, andthis is the worlds first example of religious intolerance at state level a strict monotheism foisted uponthe people (p. 190).sigmund freudit was this somewhat

associate moses with the reign of the pharaoh akhenaton.(p. 190)adonthe name aten was the equivalent of the hebrew adona tile borrowed from the phoenician andmeaning lordwith the familiar adonai meaning my lord (p. 189)name change at the same time, amenhotepchanged his name to akhenaton and closed all the temples of theegyptian gods, making himself very unpopular, particularly with the priests of ra and with those of theformer national deity, amen (p. 189)akhenaton abdicationakhenaton refused to allow the worship of other gods and was forced to step down in favor of hiscousin smenkhkare, who was succeeded by tutankhamun who lived only for 19 years. though therewas restored worship of amen, this pharaoh did not ban the cult of aten (see p. 189)akhenaton banishedbanished from egypt in 1361 b

efertiti. as a pharaoh,this man had succeeded for just a few weeks after the abdication of akhenaton; his name was smenkh-kare. he was the grandson of y usuf-y uya the vizier, and the son of aye (the brother of akhenatonsbirth-mother, tiye. correctly stated, this pharaohs name was smenkh-ka-raalternately, since rawas the state sun god of the heliopolis house of light, called on, pharaoh smenkh-ka-ra was alsosmenkh-ka-ra-on, from the phonetic ending of which derives aaron (p. 192)atlantis, alien visitation, and genetic manipulation225 appendix b: book abstracts irelands scotasmenkhare was of particular significance to the histories of ireland and scotland, for he was thefather of the princess historically known as scota, from whom the original scots-gaels were descended.her husband was niul

MICHAEL W FORD THE VAMPIRE GATE

demons and sorcerers who wandered persia, practicing and developing sorcery. the name akht itself means evil, filth and pestilence, thus relates to the initiatory nature of akhti as a sorcerer of the adversary, by the darkness shall he come into light. akhtya or azyta is thus considered a symbol of the zanda, which is an apostle or priest of ahriman. algol a word which derives from the arabic al ra s al ghul, al-ghul, or ri b al ohill, which is translated the demon s head. algol was in hebrew known as rosh ha shaitan, or satan s head, as some traditions have referred to algol as the head of lilith. the chinese called algol tseih she, which is piled up corpses and was considered a violent, dangerous star due to its changing vivid colors. on some 17th century maps algol was labeled, the spe

MICHAEL WYNN THE SOUL TRAVELERS

hat confusion is borne from multiple names and titles associated with a single god. for example, the egyptian goddess hathor is associated with 2 other goddess, isis and bast. sometimes hathor is spoke of as the mother of horus, which would mean hathor and isis were the same entity; in other cases, the title hathor is associated with bast, who is known to not be isis. also, in egyptian mythology, ra is the sun god, but then again so is osiris and osiris son, horus; all three are known as sun gods, and all three are confirmed as different beings--michael wynn's "the soul travelers" 12 i suspect that the hindus has the best grasp on what is actually taking place. in the hindu religion gods come upon man in the form of avatars. vishnu, for instance, has come upon man 9 times already, meaning

have a monopoly on the stories regarding this being, but satanists know better. satanists, and occultists in general, have equated the fallen angel satan with the villain of almost every mythology. in egyptian mythology, satan is set, the egyptian god of chaos, storms, and evil. and similar to satan from the bible, who once stood beside the throne of god, set was once the guarding of the sun god ra. apparently, it was after set s battle with apep, the serpent of chaos, that he became the new villain in the egyptian tales; the first to play this villain role was apep himself. the evil god set kills his benevolent brother osiris, twice; then begins to make war with the seed of osiris, a god named horus. in jewish folklore, satan was called samael. samael, whose name meant venom of god, was

ost high god. our humble civilizer, on the other hand, spoke of morals and the sciences while never teaching magic, and he also had the support of the most high god. jehovah, jove, or god, is the righteous brother and ruler whose names are also many. to the jews, he was yahweh. to the christians he is jehovah. in persia he was known as ahura mazda, the bother of the evil ahriman. in egypt, he was ra/osiris. the greek myths call this entity zeus, and in rome he went by the name jupiter. this being, and his son, is commonly associated with the sun. here an important distinction must be made, because many have noticed a correlation between the sun, and satan. satan, or set, is the god of the setting sun and so therefore his symbol is that of a black sun, as opposed to his righteous brother wh

urrection. isis is skilled at magic, and especially intelligent. isis, like hecate, is a goddess of childbirth. it appears isis, the widow of noble osiris, is now the harlot, bride of set (satan. sekhmet, an egyptian goddess who was among the most ancient of the gods, is also associated with both lilith and isis. sekhmet, is spoke of as just as much a weapon as a goddess. at the behest of the god ra, sekhmet almost destroyed all of humanity; she was unable to halt her bloodlust, and had to be tricked into desisting. she is symbolized by a lion headed woman, wearing red; she even has titles like the scarlet lady. in rome, lilith was known as diana. diana is a goddess of the hunt, the moon, and childbirth. she was also known as the virgin goddess. artemis, the greek equivalent of diana, is a

nd on ruling the earth as they once did. in this new age the human race will of coarse be reduced to slaves and food (we already are slaves and food, but in the future we ll know we re slaves and food. in egyptian mythology apep, called the chaos serpent, lurked in the tuat (also called duat, which was the egyptian underworld. the tuat was considered a dark alter-universe. every night the sun god ra would descend into the underworld, and there he would find apep lying in ambush. reminiscent of coronzon and his tenth aethyr, apep s domain was called the tenth region of night. this serpent, also symbolized by a crocodile or dragon, is purported to have a hypnotic gaze. in greece, this monster of chaos was known as apophis. as the story goes set, who is also a god of darkness and chaos and on

MORALS AND DOGMA

r egypt. the sun, bryant says in his mythology, was called _kur; and plutarch says that the persians called the sun _kuros. kurios, lord, in greek, like _adona, lord, in ph nician and hebrew, was applied to the sun. many places were sacred to the sun, and called _kura, kuria, kuropolis, kurene, kureschata, kuresta, and _corusia_ in scythia. the egyptian deity called by the greeks"_horus" was _her-ra. or _har-oeris, hor_ or _har, the sun _hari_ is a hindu name of the sun _ari-al, ar-es, ar, aryaman, areimonios, the ar meaning _fire_ or _flame, are of the same kindred _hermes_ or _har-mes(_aram, remus, haram, harameias, was kadmos, the divine light or wisdom _mar-kuri, says movers, is _mar, the sun. in the hebrew, aoor, is light, fire, or the sun. cyrus, said ctesias, was so named from _kuro

the same as [hebrew [hebrew [hebrew, rom, arom, harum, whence _aram, for syria, or _aram a, high_-land _khairum, therefore, would mean"_was raised up to life, or living" so, in arabic _hrm, an unused root, meant_"was high "made great "exalted" and _h rm_ means an _ox, the symbol of the sun in taurus, at the vernal equinox. khurum, therefore, improperly called _hiram, is khur-om, the same as _her-ra _her-mes, and _her-acles, the"_heracles tyrius invictus" the personification of light and the son, the mediator, redeemer, and saviour. from the egyptian word _ra_ came the coptic _ouro, and the hebrew _aur, light _har-oeri, is _hor_ or _har, the chief or _master _hor_ is also heat; and _hora, season or hour; and hence in several african dialects, as names of the sun _airo, ayero, eer, uiro, gh

n of light and the son, the mediator, redeemer, and saviour. from the egyptian word _ra_ came the coptic _ouro, and the hebrew _aur, light _har-oeri, is _hor_ or _har, the chief or _master _hor_ is also heat; and _hora, season or hour; and hence in several african dialects, as names of the sun _airo, ayero, eer, uiro, ghurrah, and the like. the royal name rendered _pharaoh, was phra, that is _pai-ra, the sun. the legend of the contest between _hor-ra_ and _set, or _set-nu-bi, the same as _bar_ or _bal, is older than that of the strife between _osiris_ and _typhon; as old, at least, as the nineteenth dynasty. it is called in the book of the dead "the day of the battle between horus and set" the later myth connects itself with phoenicia and syria. the body of osiris went ashore at _gebal_ or

s hermes, thoth, taut, and teutates. one of his names is heri-maya or her-maya, which are evidently the same name as hermes and khirm or khurm. heri, in sanscrit, means _lord. a learned brother places over the two symbolic pillars, from right to left, the two words [symbols] and [symbols [hebrew] and [hebrew, ihu and bal: followed by the hieroglyphic equivalent [hieroglyphic] of the sun-god, amun-ra. is it an accidental coincidence, that in the name of each murderer are the two names of the good and evil deities of the hebrews; for _yu-bel_ is but _yehu-bal_ or _yeho-bal_ and that the three final syllables of the names _a, o, um, make a.u.m. the sacred word of the hindoos, meaning the triune-god, life-giving, life-preserving, life-destroying: represented by the mystic character [mystic cha

gnostics, that with her presided over and governed the sublunary world. in this degree, unknown for a hundred years to those who have practised it, these emblems reproduced refer to these old doctrines. the lamb, the yellow hangings strewed with stars, the seven columns, candlesticks, and seals all recall them to us. the lion was the symbol of athom-re, the great god of upper egypt; the hawk, of ra or phre; the eagle, of mendes; the bull, of apis; and three of these are seen under the platform on which our altar stands. the first hermes was the intelligence or word of god. moved with compassion for a race living without law, and wishing to teach them that they sprang from his bosom, and to point out to them the way that they should go [the books which the first hermes, the same with enoch

MOTTA MARCELO THE COMMENTARIES OF AL

rger sense, and of mine own "silent self' in the lesser. a "minister" is one who performs a service, in this case evidently that of revealing: aiwass was the intelligible medium between the babe god the new aeon about to be born and myself. this book of the law is the voice of the god's mother, his father, and himself. but on appearing, the god assumes the active form twin to harpocrates, that of ra-hoor-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so, also, our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conversation of his holy

ecret word which i have given unto him. this word is communicated directly to any serious aspirant when needed. 21. with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit. samadhi with any god is not the ultimate trance. the ultimate trance is the union of nuit and hadit. that is why over the head of ra-hoor-khuit in the stele, kundalini has reached the sahashara, and is radiating into emptiness. see liber vii, i, 36-40, liber hhh, section sss, and liber lxv, iii, 3 1-36. 22. now, therefore, i am known to ye by my name nuit, and to him by a secret name which i will give him when at last he knoweth me. since i am infinite space, and the infinite stars thereof, do ye also thus. bind nothing! let

unless this continuity of the law within the chapters, and from a chapter to another chapter, is kept in mind, aspirants will fall into a quantity of pitfalls that have been provided by the author aiwass to winnow out the chaff. 36. my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of ra-hoor khu-it. readers will please note that this comment referred to is the comment signed ankh-f-n-khonsu at the end of the book. the comment is short and to the point, and is in class a. it must under no circumstances be confused with the commentaries by a. c, which are printed in common type and are in class b, or with the commentaries 'by another of which this is one, which are printed in it

e ego "i am the one" cries every 'black brother. the master of the temple answers not, for he is not. the ox aleph is the ox, of course, 1 by the qabalah and zero by the book of thoth, the taro. also, aleph in full alp is 111 "one, one, one. it is also indicative that the two letters of ox in english suggest the cross and the circle. 49. abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. this verse declares that the old formula of magick the osiris-adonis-jesus-marsyas-dionysus- attis-etc. formula of the dying god is no longer efficacious

etween their rites is simply a matter of psychological convenience. see liber 175, verse 2, for this important point "let asar be the adorant. in our system, the candidate presents himself before horus, to invoke him, under the paraphernalia of asar. if the candidate is wise, he will make sure that he possesses the magical and mystical powers of which the paraphernalia are merely the symbols. for ra-hoor-khuit demands that you bind the words and the deeds "isa the sufferer. this expression needs no explanation if you have any acquaintance with the sado-masochistic nature of christian mysticism, specially where roman catholicism predominates. some people are happy only when they suffer. let them be. see lxv, v, verses 7-10, 19-22, 47-51. who are you to chart another star's course "but they

ONYX TABLET OF SET

1-1235) were infinitely more subtle than those of their predecessors. there was no rupture with thebes; the constructions continued, and magnificent edifices were raised to the glory of amon at karnak, gourna, and ramesseum. but it was from the [osirian] center of abydos that rameses appointed the high priest of amon. then he installed two of his sons, merytum and khamuast, as the high priests of ra at heliopolis and ptah at memphis, and demonstrated by further monuments and political favors his public support of these gods. but finally, wearied of thebes and its ambitious priests, he departed to build a new capital, pi-rameses, in the eastern delta- where he could quietly worship the god dearest to him, with amon occupying a secondary prominence "the provincial cities where set had been w

re; but a big "u, for as a master i have learned to recognize that divine impulse clearly, and i know that what i speak of does partake of the realm of the forms; however badly i manage to express it. ir shti shta-ti! notes on forbidden secrets, or who left the voodoo doll in the rectory [originally a iii+ supplement to "a hidden dimension, may 1993 issue of cornu, newsletter of the order of amn] ra: the awakening perhaps a percentage of mankind may embrace this ideal. sheer awareness of the self at a conscious level is all that is needed. this, or an aspect of this stage of consciousness, is lauded by many self-centered persons. aging hippies, for one, are a segment who claim to have "found themselves. that example, i think, makes my point. is this enough? for the percentage i am speaking

rging is to mingle what you "know" with what you envision. for envisioning is the catalyst of understanding. xepera will hold dear your dreams and teachings, and furrow them into your own cup of experience, your essence of existence, which is far more attuned to your consciousness and lore than earthly things. the door to this state of acknowledgement is three-sided. one is the seed, implanted by ra for impregnation. two is the recognition of the idea (thoth- the envisioning of number three, which is the realization of the whole state of being (xepera. the aforementioned state cannot be reached or even understood by any but those who seek only this and naught other "when i am that i am not, and i am not that i am, then i am that i am- ronald k. barrett v, i am manuscript lucifer: realizati

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

the lungs and the heart, and there is no passageway there through which water that enters the [upper] trachea could exit [elsewhere. the meaning, rather, is that the esophagus carries food and drink and all types of moisture [downward, while the trachea is used only for producing the voice and speech, as is mentioned in the talmud3 and in the passage from the zohar in 1 berachot 8b. 2 3:218b, in ra faya mehemna. 3 berachot 61a; zohar 3:227b. the arizal on parashat vayeisheiv 199 question.4 [in this respect] the trachea is similar to the world to come, in which there is neither eating nor drinking, etc. the air that enters the body via the trachea is used to produce sound. presumably, the sages do not mean to say that the air entering the body via the trachea is not used for any other purp

efesh] of the person, passes through them. in this view, just as trachea and esophagus carry air and nourishment from the upper part of the body to the lower, the jugular veins carry the gsoul h from the head to the rest of the body. we are accustomed to think of lifegiving blood as the oxygenated blood that travels through the arteries, while the blood that travels through the veins 4 3:232a, in ra faya mehemna. 5 pesachim 118a. 6 2:170a. the arizal on parashat vayeisheiv 200 is the deoxygenated blood that has been used by the body and is merely in transit back to the heart to be replenished. here, however, the imagery centers on the spiritual life-force from the soul, rather than the physical life-force from the oxygen, and we are to envision the blood leaving the head through the jugula

er. jacob rectified the sin of sexual licentiousness by working for fourteen years for his wives rachel and leah, thereby redeeming their souls from the realm of evil into which they had been cast by adam fs sin. it is also explained in the zohar5 that when jacob descended to egypt, it was only then that adam fs soul was reincarnated in him. 1 genesis 47:9. 2 tikunei zohar 69 and 70. 3 3:111b, in ra faya mehemna. 4 megaleh amukot 144. 5 tikunei zohar 2. the arizal on parashat vayigash 214 now, adam sinned by wasting his seed during the first 130 years of his life, as we have explained. after the sin, adam separated from eve for 130 years. although this was an act of penitence for his sin, it backfired, because during this time he succumbed to sexual fantasies and had seminal emissions, whi

is linu poh halailah vehashivoti, the final letters of which are vav-hei-hei-yud. the second is the final letters of the words for gcome and curse them for me. h11 the hebrew for these words is lechah kavah li oto, the final letters of which are hei-hei-yud-vav. the third is the is the final letters of the words for g[to do] either good or evil on my own. h12 the hebrew for these words is tovah o ra fah milibi, the final letters of which are hei-vav-hei-yud. 8 ibid. 22:7. 9 ibid.22:6. 10 ibid. 22:8. 11 ibid. 22:11. 12 ibid. 24:13. the arizal on parashat balak 630 the explanation of this accords with what i have told you in connection with how the sefirot are called in the world of beriah. there [the sefirot] are known by the permutations of the names ekyeh and havayah. and since it is from

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

lation of the chapter can only be understood by perpetual reference to the ancient egyptian commentaries, and therefore the following paraphrase has been put together to convey to modem minds as nearly as possible the ideas conceived by the old egyptians in this glorious triumphal song of the soul of man made one with osiris, the redeemer "i am tum made one with all things "i have become nu. i am ra in his rising ruling by right of his power. i am the great god self-begotten, even nu, who pronounced his names, and thus the circle of the gods was created "i am yesterday and know tomorrow. i can never more be overcome. i know the secret of osiris, whose being is perpetually revered of ra. i have finished the work which was planned at the beginning, i am the spirit made manifest, and armed wi

long the pathway. i know the northern and the southern pillars, the two columns at the gateway of the hall oi truth "stretch unto me your hands, 0 ye dwellers in the centre. for i am transformed to a god in your midst. made one with osiris, i have filled the eye socket in the day of the morning when good and evil fought together "i have lifted up the cloud-veil in the sky of the storm. till i saw ra born again from out the great waters. his strength is my strength, and my strength is his strength. homage to you, lords of truth, chiefs who osiris rules. granting release from sin, followers of ma where rest is glorious. whose throne anubis built in the day when osiris said "lo! a man wins his way to amentet. i come before you, to drive away my faults. as ye did to the seven glorious ones who

. homage to you, lords of truth, chiefs who osiris rules. granting release from sin, followers of ma where rest is glorious. whose throne anubis built in the day when osiris said "lo! a man wins his way to amentet. i come before you, to drive away my faults. as ye did to the seven glorious ones who follow their lord osiris. i am that spirit of earth and sun,'between the two pillars of flame. i am ra when he fought beneath the ashad tree, destroying the enemies of the ancient of days. i am the dweller in the egg. i am he who turns in the disc. i shine forth from the horizon, as the gold from the mine. i float through the pillars of shu in the ether. without a peer among the gods. the breath of my mouth is as a flame. i light upon the earth with my glory. eye cannot gaze on my daring beams

he who turns in the disc. i shine forth from the horizon, as the gold from the mine. i float through the pillars of shu in the ether. without a peer among the gods. the breath of my mouth is as a flame. i light upon the earth with my glory. eye cannot gaze on my daring beams, as they reach through the heavens and lick up the nile with tongues of flame. i am strong upon earth with the strength of ra. i have come into harbour as osiris made perfect. let priestly offerings be made to me as one in< 114> the train of the ancient of days. i brood as the divine spirit. i move in the firmness of my strength. i undulate as the waves that vibrate through eternity. osiris has been claimed with acclamation, and ordained to rule among the gods. enthroned in the domain of horus where the spirit and the

yellow 18 amber 19 greenish- yellow 20 yellowish-green 21 violet 22 emerald-green 23 deep blue maroon deep purple rich bright russet grey slate grey blue blue sea-green green grey rich purple deep blue green deep olive green plum colour bright blue rayed yellow pale green white flecked purple l i e mother of earl livid indigo grownblack- beetle dark vivid-blue cold-dark-grey near black bright red ra ed azure or emeralck white tinged purple stone colour dull brown very dark brown 25 blue 26 indigo 27 scarlet yellow black red green blue black venetian red 28 violet 29 ultra violet crimson 30 orange 31 glowing scarlet- orange 32 indigo 31 citrine, olive, russet black 32 white, merging grey daath lavender sky blue buff flecked silver-white gold yellow verrnillion bluish mauve light translucent

REGARDIE TALISMANS

talisman in such a way as to create for me the most pleasing design or emotional effect. on side three, the appropriate enochian divine names are inscribed around the circumference. the three most secret holy names of god as the rituals describe them, empeh arsl gaiol, are printed on the upper portion of the circumference, while the divine king s name (based on the central whorl) is printed below ra agiosel. they could have been lettered in the angelic tongue, but i have decided to do this in english script in order to complete my total break with tradition. in the centre, the appropriate hebrew god-name for the element is written in. instead of using classical hebrew script, i decide once more to use capital romans which create an equally good effect, one in line with my avowed intention

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

comets.rituals of the societas rosicrucianis in angliaphilosophus43 the chief seat of astronomical learning among the hindus, was at benares, but the knowledge of theindians in this science was not equal to their neighbours. the egyptians, however, who erected theirpyramids with mathematical precision, and not unlikely for astronomical purposes, and who erectednumerous monoliths to their sun-god ra, justly receive credit in astronomical history. theremarkable coincidence exists, that through the inclined entrance of the great pyramid, the stardraco, in hesperides, at its upper transit was visible day and night, and marked the period 2170 bcor the period when the chronological mensuration takes 25,868 years to return to itself again. theerection of that pyramid marked the great year of the

ate laboratory, willrequire your earnest attention and thoughtful consideration, but that you may be admitted andrecognised by them, it is essential you should be provided with our secret investiture.sign: look upward, sweep a circle over the head with right forefinger and point to its centre.token: make a circle on opponent222s forehead with right forefinger and point to its centre.password: har-ra-tum (the rising, midday and setting sun).secret word: i-ha-ho('god the eternal- see mysteries of serapis).battery (3 and 4, triangle and cube= 7).repair now under the care of your conductor beyond the porch, and be clothed. in a mantle ofgreen, the emerald colour of spring, the symbol of your hope in immortality, and of victory,signified by the crown of palm and of laurel, and resembles the col

RUBY TABLET OF SET

ed with the opposing claims that each god was the god, the creator. we noted in our discussion that the priesthoods of several of the "minor" neters did not make any such claims. thoth as a single neter never seemed to be treated as the creator god; nor was geb. however, many of the major neters were treated as creator gods, and many gods were intentionally combined into units (such as amon-thoth-ra) in order to form a god which would be powerful enough to qualify as the creator god. neters as symbols we returned to discussing the neters as ways of viewing possibility and potentiality, and ways of viewing different aspects of the universe and of the individual. for example, ra, the sun god, was a most pervasive and powerful being, since every single day, there he is in the sky. ra was cons

he world, a different way of looking at the first cause, and of looking at the symbols. by using these symbols, we can then indicate not only a symbol, but also which way we are looking at the world. hence, if in ritual or other communication we call upon ptah-geb-nu, we are calling upon the creator of the earth and sky, the god who created the physical universe. if instead we call upon the neter ra-ptah-ankh, we are calling upon the god who brought light and life to this planet. having discussed these differing views of the world as expressed by the many symbolic neters, we felt that this was a good point from which to launch into a discussion of one of the ways in which we look at neters. set, the prime source of intelligence and the ageless intelligence himself, is a wee bit complex for

f osiris] do the gods assume human behavioral characteristics. in the vast bulk of the existing texts they are far more abstract, having "personalities" that seem to overlap one another and symbolic attributes that are difficult to identify in terms of purely human desires. consider the following inscription from the tomb of ramesses vi in this light, noticing the overlap between truth (maat) and ra:23 adoration to truth. salutation to thee, this eye of ra through which he lives every day! they who are behind the chapel fear her, the brilliant one, she who comes out from the head of him who made her. on the head serpent, who comes out in front of him! thou art the brilliant eye who leads him, the word of judgment of the one whose name is hidden, the victorious one before the ennead, lady o

this eye of ra through which he lives every day! they who are behind the chapel fear her, the brilliant one, she who comes out from the head of him who made her. on the head serpent, who comes out in front of him! thou art the brilliant eye who leads him, the word of judgment of the one whose name is hidden, the victorious one before the ennead, lady of fear, great of respect, truth, through whom ra is glorified, she who appeases for him the two lands by her decrees, she who speaks to the gods and chases away evil, whose abomination is sin, she who appeases the hearts of the gods! thou art the balance of the lord of the two banks, whose face is beautiful when ra comes to his truth, being glorious through her. those in busiris praise him through her, litanies are sung to him by the great go

e. liber al vel legis: the book of the law analysis and commentary introduction: on march 18, 1904 ce aleister crowley and his wife rose visited the old boulak museum in cairo. she drew his attention to the xxvi dynasty funerary stele of the theban priest ankhf- n-khonsu. represented on this stele are two egyptian god-figures and a winged solar disc, which crowley identified respectively as nuit, ra-hoor-khuit, and hadit. he thought ra- hoor-khuit to be a form of horus the younger (the egyptological term for the son of osiris and isis in the osirian mythos) and thus the symbol of an "aeon of the son" to follow those of the mother-goddess (isis) and the father-god (osiris. he also believed hadit to be "heru-pakraath (harpokrates, the infant form of horus the younger. he identified nuit [cor

SATANGEL

works of high magick. the sorcery concluded, the veil is then closed, and with the final vibration the practitioner returns to normal consciousness. further banishing and grounding may be employed if necessary; thee i invoke, the bornless one thee, that didst create the earth and the heavens thee, that didst create the night and the day thee, that didst create the darkness and the light thou art ra hoor khuit, myself made perfect, who no man has seen at any time thou art ia besz, the truth in matter thou art the truth in motion thou hast distinguished between the just and the unjust thou didst make the female and the male thou didst produce the seeds and the fruit thou didst form men to love one another, and to hate one another i am [n, thy servant, unto whom thou didst commit thy mysteri

SATANIC BIBLE

th comfort the earth, and are in government and continuance as the second and third. therefore, harken unto my voice! i have talked of you, and i move you in power and presence, whose works shall be a song of honor, and the praise of your god in your creation! the seventh key the seventh enochian key is used to invoke lust, pay homage to glamor, and rejoice in the delights of the flesh (enochian) ra-asa isalamanu para-di-zoda oe-cari-mi aao iala-pire-gahe qui-inu. enai butamonu od inoasa ni pa-ra-diala. casaremeji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vavalezodirenu tol-hami. soba lonudohe od nuame cahisa ta da o desa vo-me-dea od pi-beliare itahila rita od miame ca-ni-quola rita! zodacare! zodameranu! iecarimi quo-a-dahe od imica- ol-zododa aaiome. bajirele papenore idalug

SATANIC RITUALS

of the ancient blood, we are gathered to pronounce the call to cthulhu. i cry again the word of the abyss-that great void of the dark waters and shrieking winds where we lived in ages past. hear the deathless ones, and say with me the call to the eternal serpent who sleeps that we may live. all: ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn. principal participant: i'a k'nark cthulhu kyr'w qu'ra cylth drehm'n el-ak. u'gnyal kraayn (hail, great cthulhu, who art known to all races of the deep ones who walk upon and beneath the earth. hear thy honored names) all: kraken- poseiden- sabazios- typhon- dagon- setheh- neptune- leviathan- midgard- cthulhu! ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn. i'a cthulhu [the figure of cthulhu appears] celebrant: ph'reng-na y'gth el-aka gryenn'h

rse of the death without sleep. celebrant: k'aemn'h kh'rn k'aemn'h kh'r kaemn'h kh'rmnu. n'ghan-ka fhtagni-kar'n gha'l. vnaa-glyz-zai v'naa-glyz-zn'a cylth. participants: the old ones were, the old ones are, and the old ones shall be again. i am dead, but i sleep and am therefore not dead. from the depths of the waters i come, and from the depths the deep ones also have come. celebrant: v'szel kh'ra-fhtagn k'bahl'dys-n'gha yga'h-h'j n'fhtag'h z'aht. v'glyzz k'fungn cylth-a v'el cylth-cthulhu k'fungn'i. participants: for ages you also have slept through the reign of the god of death, and now you have awakened to life. from the sea i call to the deep ones, and from the earth the deep ones call to cthulhu. celebrant: n'kys ka-naaghs v'prh-gh'nya k'k'aemn'h az'zl-inkh'v naaghs k'zhem'nfi k'zhe

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

four aims of hinduism or the doctrine of the fourfold end of life. purva: the original jain sacred texts, now lost. pyramid: a stone tomb constructed to house a deceased pharaoh of egypt. qi: the breath of life or vital energy that flows through the body and the earth. qur an: the sacred scriptures of islam; contains the revelations given to the prophet muhammad revealed to him beginning in 610. ra kah: a unit of prayer. rationalism: belief that knowledge can come exclusively from the mind. reform: one of the sects of judaism, generally used to refer to the less traditional branch of the faith. regla de ocha: the formal name for the santer an religion. rehit maryada: the sikh code of ethical conduct. religious daoism: a form of daoism that recognizes gods, ancestor spirits, and life after

enki. these were followed in importance by a second triad comprised of the moon god, nanna (or sin; the sun god, utu (or shamash; and the goddess of fertility and war, inanna 37 (also called ishtar. in the later stages of mesopotamian civilization the local god marduk became head of the pantheon. in egyptian religion the primary god was amen (amon or amun, king of the gods. next in importance was ra (or re, the sun god. these two were eventually joined in the cult of amen-ra. a cult is a religion considered to be outside the mainstream. then came osiris, god of the nile and also god of the kingdom of the dead. his wife, isis, was the moon goddess and mother of the universe. their child horus was god of the sky; set, their brother, was the god of chaos and of the desert; and thoth, the god

gyptians had a strong belief in the afterlife, which they expressed by building elaborate tombs such as the pyramids. followers. worshippers took their names from the numerous gods and the cults that honored the deities. name of god. the major god for much of mesopotamia was the sky god enlil; later the worship of enlil was replaced by the worship of the babylonian god marduk. for egyptians, amen-ra was the most powerful deity, chief of the pantheon. symbols. statues of winged bulls were a protective symbol related to the god sin mesopotamia, while the ankh, a kind of cross with a loop at the top, was a prominent representation of life in ancient egypt. worship. priests in both religions made daily offerings in the temples and held annual festivals open to the public. personal gods were wo

ory of creation and explains how marduk became the chief of the gods. the egyptian book of the dead was a guide for the dead, setting out magic spells and charms to be used to pass judgment in the afterlife. sites. ancient nippur was the site of the chief temple to enlil, while babylon was the location of marduk s sanctuary. thebes and the temple complex of karnak were home to the worship of amen-ra. in the modern world the remains of these early religions can be seen in egypt s pyramids, tombs for the pharaohs, and in mesopotamia s ziggurats, temples to the gods. observances. the new year s festival was a major event in mesopotamian religion, while egypt s most important festival was opet. 42 world religions: almanac ancient religions of egypt and mesopotamia in prehistoric times (before

for instance, was a center near present-day cairo where atum was worshipped. here, it was thought that atum created himself out of the void, and then either spit or sneezed out shu, the god of air, and tefnut, the goddess of moisture. these two in turn gave birth to geb, the earth god, and nut, the sky goddess. from them came two pairs of siblings: osiris and isis, and set and nephtys. eventually ra, the sun god, took the place of atum in the pantheon; later pharaohs, for instance, called themselves sons of ra. ancient egypt and mesopotamia. reproduced by permission of thomson gale. red sea mediterranean sea nile delta river river p e r s i a n g u l f tigris euphrates nile river sinai peninsula arabian peninsula a s i a a f r i c a upper egypt lower egypt memphis aswan thebes ur luxor kar

SET IN EGYPTIAN THEOLOGY

ages of egypt this prince of darkness was well regarded. one persistant token of this regard is the tcham scepter, having the stylized head and tail of set. the tcham scepter is frequently found in portraits of other other gods as a symbol of magical power. in some texts he is hailed as a source of strength, and in early paintings he is portrayed as bearer of a harpoon at the prow of the boat of ra, warding off the serpent apep. yet the warlike and resolute nature of set seems to have been regarded with ambivalence in egyptian theology, and the portrayal of this neter went through many changes over a period of nearly three thousand years. pictures of a god bearing two heads, that of set and his daylight brother horus the elder, may be compared to the oriental yin/yang symbol as a represen

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

hen she speaks again, does he shake his head no more? he offers his hand; fillide blushes, and takes it with a demure coquetry. what! is it so, indeed! they whirl into the noisy circle of the revellers. ha! ha! is not this better than distilling herbs, and breaking thy brains on pythagorean numbers? how lightly fillide bounds along! how her lithesome waist supples itself to thy circling arm! tara-ra-tara, ta-tara, rara-ra! what the devil is in the measure that it makes the blood course like quicksilver through the veins? was there ever a pair of eyes like fillide's? nothing of the cold stars there! yet how they twinkle and laugh at thee! and that rosy, pursed-up mouth that will answer so sparingly to thy flatteries, as if words were a waste of time, and kisses were their proper language. o

onist, magian, i know not what! i am ashamed of thee! what, in the names of averroes and burri and agrippa and hermes have become of thy austere contemplations? was it for this thou didst resign viola? i don't think thou hast the smallest recollection of the elixir or the cabala. take care! what are you about, sir? why do you clasp that small hand locked within your own? why do you tara-rara tara-ra tara-rara-ra, rarara, tara, a-ra! keep your eyes off those slender ankles and that crimson bodice! tara-rara-ra! there they go again! and now they rest under the broad trees. the revel has whirled away from them. they hear or do they not hear the laughter at the distance? they see or if they have their eyes about them, they should see couple after couple gliding by, love-talking and love-lookin

ing and love-looking. but i will lay a wager, as they sit under that tree, and the round sun goes down behind the mountains, that they see or hear very little except themselves "hollo, signor excellency! and how does your partner please you? come and join our feast, loiterers; one dances more merrily after wine" down goes the round sun; up comes the autumn moon. tara, tara, rarara, rarara, tarara-ra! dancing again; is it a dance, or some movement gayer, noisier, wilder still? how they glance and gleam through the night shadows, those flitting forms! what confusion! what order! ha, that is the tarantula dance; maestro paolo foots it bravely! diavolo, what fury! the tarantula has stung them all. dance or die; it is fury, the corybantes, the maenads, the ho, ho! more wine! the sabbat of the w

alas! if we could be always young "always young" glyndon started, as he turned his gaze from the fresh, fair, rosy face of the girl, and saw the eyes dropping rheum, the yellow wrinkled skin, the tottering frame of the old man "ha, ha" said the decrepit creature, hobbling near to him, and with a malicious laugh "yet i, too, was young once! give me a baioccho for a glass of aqua vitae" tara, rara, ra-rara, tara, rara-ra! there dances youth! wrap thy rags round thee, and totter off, old age! chapter 4.vi. whilest calidore does follow that faire mayd, unmindful of his vow and high beheast which by the faerie queene was on him layd. spenser "faerie queene" cant. x. s. 1. it was that grey, indistinct, struggling interval between the night and the dawn, when clarence stood once more in his chamb

SIR WALLIS BUDGE EGYPTIAN MAGIC

ese to save their souls and bodies, both living and dead, with something of the same confidence which they placed in the death and resurrection of osiris. a matter for surprise is that they seem to see nothing incongruous in such a mixture of magic and religion, and the general attitude of the mind of the egyptian on the point is well illustrated by the following facts. attached to the service of ra, the sun-god, at thebes were numerous companies of priests whose duties consisted as much in making copies of religious books and in keeping alive the "divine traditions" as in ministering to the god in their appointed seasons. the members of these companies who wrote the copies of the book of the dead which were buried with kings and queens and personages of royal or exalted rank declared the

river was claimed by the egyptian magician long before the time of moses, as we may see from an interesting story preserved in the westcar papyrus. 2 this document was written in the early part of the xviiith dynasty, about b.c. 1550 but it is clear that the stories in it date from the early empire, and are in fact as old as the great pyramid. the story is related to king khufu (cheops) by baiu-f-ra as an event which happened in the time of the king's father, and as a proof of the wonderful powers of magic which were possessed by the priest 3 called p. 8 tchatcha-em-ankh. it seems that on a certain day king seneferu was in low spirits, and he applied to the nobles of his royal household expecting that they would find some means whereby his heart might be made glad; but as they could do not

is body, and it shall never fall away therefrom. i, osiris, victorious in peace, and triumphant in the beautiful amenta and on the mountain of eternity, bid thee [o heart] to be obedient unto me in the underworld" another chapter (xxixb) was connected with a heart amulet made of carnelian, of which so many examples may be found in large museums; the text p. 33 reads "i am the bennu, 1 the soul of ra, and the guide of the gods who are in the underworld. their divine souls came forth upon earth to do the will of their doubles, let therefore the soul of the osiris come forth to do the will of his double" the bennu was also the soul of osiris, and thus the amulet brought with it the protection of both osiris and ra. but of all the chapters which related to the heart, the most popular among the

pt in untold thousands, and the varieties are exceedingly numerous. they are made of green basalt, green p. 40 granite, limestone, green marble, blue paste, blue glass, purple, blue and green glazed porcelain, etc; and the words of power are usually cut in outline on the base. in rare instances, the scarab has a human face or head, and sometimes the backs are inscribed with figures of the boat of ra, of the bennu bird "the soul of ra" and of the eye of horus. the green stone scarabs are often set in gold, and have a band of gold across and the scribe ani holding a necklace with pectoral, on which is a figure of the boat of ra containing a scarab, or beetle, in the presence of anubis, the god of the dead (from the papyrus of ani, plate 15) down the back where the wings join; sometimes the w

in water in which ankham flowers had been steeped; and when the words of the chapter of the buckle given above had been recited over it, p. 44 the amulet brought to the deceased the protection of the blood of isis, and of her words of power. it will be remembered that she raised the dead body of osiris by means of her words of power, and there is a legend to the effect that she smote the sun-god ra with severe sickness by the magical power which she possessed. another object of the buckle was to give the deceased access to every place in the underworld, and to enable him to have "one hand towards heaven, and one hand towards earth" 4. the amulet of the tet. this amulet probably represents the tree trunk in which the goddess isis concealed the dead body of her husband, and the four cross-b

SPENSER THE CULT OF THE ALL SEEING EYE 1960

yed star the sun-goddess, gula or anunit" the altar was represented by an emblem surmounted by a triangle.49 the use of the simple circle and the quartered disk as a divine symbol of the sun traced back from the babylonians to the chaldeans of the 23rd century b.c. the gods were the same, san and gula; the symbols were the same.50 the two monarchies placed their gods in triads, headed by one god, ra "a sort of fount and origin of deity" san was the second member of the second triad, accompanied by his wife.51 the first triad consisted of ana (pluto, the "lord of darkness or death" belus (jupiter, the son of the egyptian osiris and the god whose temple was the original of the tower of babel;52 and hoa (neptune, strongly connected "with the serpent of scripture and. the tree of life" hoa's w

SYMBOLISM

ed with the opposing claims that each god was the god, the creator. we noted in our discussion that the priesthoods of several of the "minor" neters did not make any such claims. thoth as a single neter never seemed to be treated as the creator god; nor was geb. however, many of the major neters were treated as creator gods, and many gods were intentionally combined into units (such as amon-thoth-ra) in order to form a god which would be powerful enough to qualify as the creator god. 1572 neters as symbols we returned to discussing the neters as ways of viewing possibility and potentiality, and ways of viewing different aspects of the universe and of the individual. for example, ra, the sun god, was a most pervasive and powerful being, since every single day, there he is in the sky. ra was

he world, a different way of looking at the first cause, and of looking at the symbols. by using these symbols, we can then indicate not only a symbol, but also which way we are looking at the world. hence, if in ritual or other communication we call upon ptah-geb-nu, we are calling upon the creator of the earth and sky, the god who created the physical universe. if instead we call upon the neter ra-ptah-ankh, we are calling upon the god who brought light and life to this planet. 1573 having discussed these differing views of the world as expressed by the many symbolic neters, we felt that this was a good point from which to launch into a discussion of one of the ways in which we look at neters. set, the prime source of intelligence and the ageless intelligence himself, is a wee bit comple

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

at force (the brute power of the people) must be regulated by the elite "the blind force of the people is a force that must be economized, and also managed. it must be regulated by intellect" 238 codex magica 80 morals and dogma. hour; and hence, in several african dialects, as names of the sun, airo, ayero, eer, uiro, ghurrah, and the like. the royal name rendered pharaoh, was phra, that is, pai-ra, the sun. the legend of the contest between hor-ra and set, or set-nu-bi, the same as bar or bal, is older than that of the strife between osiris and typhon; as old, at least, as the nineteenth dynasty. it is called in the book of the dead "the day of the battle between horus and set" the later myth connects itself with phoenicia and syria. the body of osiris went ashore at gebal or byblos, six

d, the god of the mysteries, the god who it is said possesses the key to the invisible world (hell, the god of the arch, the god of cunning, lies and deceit, the two-faced deity, the masonic double-headed eagle. in other words, bluntly stated, you are viewing satan in disguise. among hard-core occultists deep into babylonian and egyptian lore and magic we find the worship of the two-headed mammon ra, the god of prosperity and riches. mammon ra is actually a powerful demon, one of the four great princes of hell. he is especially worshipped with great pomp by jewish cabalists hungry and greedy for wealth and affluence. 250 codex magica two golden phoenix serpents face each other inside the temple room of the scottish rite headquarters, the house of the temple, in washington, d.c. located exa

ng a white horse found within the "heart" of the doubleheaded black bird. the symbolical meaning of this image is overwhelming, to say the least, in terms of bible prophecy. the idolatrous image of the double-headed eagle shown here on the cover of albert pike's classic text, morals and dogma is a much-treasured symbol of jewish masons. it represents the babylonian god of money and forces, mammon-ra, as well as the hegelian dialectical process practiced by the jewish elite. this same symbol is the "masonic jewel" awarded high level masons initiated into the 33rd degree. 2 6 0 codex magica a friend of the author sent him this photograph he took while visiting russia recently. it is the fence and gate outside a sprawling and luxurious old mansion estate. that ravenous dark bird m 261 for com

, and will, according to legend, give the world's ruler absolute power. again, i remind you that it makes not one iota of difference what you believe. if they (the illuminati) believe, you will be affected.3 the spear as pentagram and lightning bolt the spear is a symbol of long-standing repute in the pagan and ancient mystery religions. in the egyptian religion, it was called the arrow of re, or ra, the sun god, who was also called horus, son of osiris and his reincarnation, who had the allseeing eye. anton lavey, in his book satan speaks, notes that the sign of the spear is actually the inverted pentagram.4 in turn, the pentagram (the satanic five-pointed star, according to lavey represents "excalibur, the spear of destiny, wotan's spear point, the lightning bolt that created the protopl

cessional occasions are governed by these principles of what is known as "circumambulation" this ritual came from the ancient pagan rites of the egyptians and from the worship of their sun god and of the sun itself. 3 the first 15 divisions of the egyptian royal cubit. each division of the cubit was dedicated to a divinity, and the first division, on the right, shows the hieroglyph of the sun god ra, symbol of divine unity (from the book, jesus christ, sun of god: ancient cosmology and early christian symbolism, by david fideler, quest books, wheaton, illinois) scorched by the sun 461 halos, also known as nimbuses, present the individual as a saint, a deity, or other holy person (from the herder dictionary of symbols, chiron publications, wilmette, illinois) at right: congressman tom delay

THAGIRION

black sun is the god set in the typhonian alchemy, while the ordinary sun is sets twin horus. in old norse mythology balder corresponds with the ordinary sun and his blind brother h der or loke with the black sun. h der is similar with odin and also odin corresponds with the black sun. thagirion is the sun of the shadow side, which can be interpretated as the sun in the underworld balder in hel, ra in amenti etc. the sun is the symbol of the unity of the whole self that can be aware of itself only when it is in the underworld.this is illustrated by chepera, the principal of existence and the principal of becoming, that carries the sun down in the underworld and is reborn and creates himself there. in another interpretation the black sun/ the thagirion principal is more independent of the

THE BLACK LODGE

dical way. we are no longer the same person we were..although what we become derives from the root of what we were. the symbol of true initiation is a woman giving suck to a child. this woman is the purified soul, the virgin who copulates with all. and the child she giveth suck to is the fruit of that union. it is the new stage in the soul s existence. it is the new aeon in the microcosm, as heru-ra-ha is the new aeon in the macrocosm" let these words of the master (frater 216 .8=3 a .a) be a sign and a beacon to all those who are of us. dearest sisters and brothers, understand that to be a complete man or a complete woman in this aeon means that you must combine your innate maleness with your innate femaleness, augmenting both such that they are in balance. when, dear brothers and sisters

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

equinox. once again daylight and night are in balance. now is the time to celebrate the gifts of the earth mother. page 6 grimoire of eclectic magick) archetype gods and goddesses( all gods are one god, all goddesses are one goddess, and there is one initiator! from aspects of occultism by dion fortune gods of ancient egypt horus imiut isis khepera khnum maat min nekhbet nephthys nut osiris ptah ra re sekhmet selket seshat set shu sobek taweret tefnut thoth wadjet agou ayizan baron cimeti re baron la croix baron samedi dambalah danbalah erzulie fr da gu d legba loco-d ogoun simbi voudoun loa celtic-gaulish deities aengus aine anu bave (babd, badhbh) belen blathnat blodeuwedd boann brigid cerridwen cernunnos danu donn daghda (dagda, sucellus) emain goivniu grannus green man hern lugh (llew

orms of active meditation. always record your results in your journal. chant in the craft, when the witches were sitting in the park repeating earth, air, fire, and water, they were using what is known as a circle chant meditation to raise their power levels. chants can vary from a one word personal mantra, to a formal group invocation. try this, on an overcast day, sit and chant for five minutes ra, ra, hail ra! record the results in your journal. riding the dragon part one relaxation start by taking three slow deep breaths, clear your mind, and begin your rhythmic breathing pattern 4-2-4-2. hyou are standing upon a beach the white sand beneath your feat is as fine, and soft as baby powder. hlooking out to sea, you become aware that the waves are of prismatic light. as you watch, they cha

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ether primitive or civilized. the ancient chaldeans read the will of the gods in the star-jeweled heavens. the children of israel sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph s interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to predict the destiny of their clients by interpreting signs in the entrails of animals, the movements of the stars in the heavens, the reflections in a crystal ball, the spread of a deck of cards, and even messages from the dead. all of these ancient pract

ut him back together. osiris rose from the dead and became for all of his followers a god of resurrection. the cult of osiris was established at abydos, where he became known as the lord of the death or lord of the west, referring to his mastery over all those who had traveled west into the sunset of death. the theology of osiris, which promised resurrection, soon overshadowed that of the sun god ra and became the dominant feature of all egyptian religion. ra was a creator god, fundamentally solar, a king by nature, whose theology concerned itself with the world, its origin, creation, and the laws that governed it. osiris and his doctrines were concerned with the problems of life, death, resurrection, and an afterlife. the connection between the two deities was horus, who was a sky god of

fundamentally solar, a king by nature, whose theology concerned itself with the world, its origin, creation, and the laws that governed it. osiris and his doctrines were concerned with the problems of life, death, resurrection, and an afterlife. the connection between the two deities was horus, who was a sky god of the heavens and also the dutiful son and heir of osiris. the general influence of ra and osiris can be traced back to the time of the pyramid texts and forward to the decline of egyptian religious history. the cosmology of osiris may be divided into two periods. the earlier one extended up until the time of the pyramid texts, during which he was a peaceful political power, an administrator of a higher culture, the unifying factor in bringing the delta and northern upper egypt i

moon dua: protector of the stomach of the dead geb: god of the earth hathor: cow goddess isis: mother goddess ka: god for the vital force of life maat: goddess of truth and justice min: egyptian fertility god mut: wife of amen, mother of khons nephthys: goddess of the dead nut: goddess of the sky and of the heavens osiris: god of the underworld and of vegetation qetesh: goddess of love and beauty ra: god of the sun selket: goddess of childbirth set: god of chaos shu: god of the air sobek: crocodile god taweret: hippopotamus goddess and protective deity of childbirth wepwawet: god of war and of funerals source: social science data lab: egyptian gods theme. http//sobek.colorado.edu/lab/gods/ index.html. 12 november 2002. an advanced extraterrestrial culture, say the proponents of this theory

self akhenaten. because of his revolutionary religious views, his contemporaries chose to call him heretic, and he remains a controversial historical figure to this day. during the so-called old kingdom period of egyptian history (c. 2700 2185 b.c.e, pharaohs were considered to be divine, representatives of the many gods of ancient egypt, and the earthly incarnation of the great god, the sun god, ra. during the middle kingdom (c. 2000 1785 b.c.e) when the egyptian power base shifted from heliopolis, near the junction of upper and lower egypt, to thebes in upper egypt, the theban god amun became combined with ra to become amun-ra. although he was generally depicted in human form, amun-ra was still considered the great god/creator being and still identified with the sun, and since egypt unde

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ether primitive or civilized. the ancient chaldeans read the will of the gods in the star-jeweled heavens. the children of israel sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph s interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to predict the destiny of their clients by interpreting signs in the entrails of animals, the movements of the stars in the heavens, the reflections in a crystal ball, the spread of a deck of cards, and even messages from the dead. all of these ancient pract

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ther primitive or civilized. the ancient chaldeans read the will of the gods in the star-jeweled heavens. the children of israel sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph fs interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to predict the destiny of their clients by interpreting signs in the entrails of animals, the movements of the stars in the heavens, the reflections in a crystal ball, the spread of a deck of cards, and even messages from the dead. all of these ancient pract

ren of israel sought the word of the lord in the jewels of the ephod; and jonah deemed it a just verdict when the casting of lots decreed that it was he who was the cause of the storm. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph fs interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. the writings of hermes trismegistus were considered by the alchemists as a legacy from the master of alchemy and were, therefore, most precious to them. the alchemists, who were concerned with the spiritual perfection of humans as well as the transmutation of base metals into gold, recorded their formulas and esoteri

. new york: galahad books, 1996. karnak on the banks of the nile, between the ancient cities of luxor and thebes, lie the remains of karnak, one of the most magnificent temple complexes ever constructed. in ancient egyptian, karnak means gthe most select of places, h and it became a religious center during the period known as the new kingdom (founded c. 1550 b.c.e. dedicated to the sun deity amon-ra (also 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 places of mystery and power 245 amun-re) and built around 1500 b.c.e, karnak consists of massive pillars, towering columns, avenues of sphinxes, and a remarkable obelisk that stands 97 feet tall and weighs 323 tons. the great hypostyle hall, one of the largest single chambers ever built, covers an ar

sk that stands 97 feet tall and weighs 323 tons. the great hypostyle hall, one of the largest single chambers ever built, covers an area of nearly 54,000 square feet. the entire cathedral of notre dame could fit comfortably within its walls. nearby ruins suggest that karnak was considered a sacred site much earlier than the time during the new kingdom when it became the center of worship for amon-ra. the remains of temples dated c. 1971 b.c.e. prove that predecessors of the devotees of the ram-headed amon-ra also found the area to be a special place to honor their gods. the worship of amon-ra and the influence of karnak remained strong until akhenaton fs reign in 1379.1362 b.c.e, when the pharoah decreed all egyptian gods banished but one supreme being.aten, the god of the fully risen sun

f the ram-headed amon-ra also found the area to be a special place to honor their gods. the worship of amon-ra and the influence of karnak remained strong until akhenaton fs reign in 1379.1362 b.c.e, when the pharoah decreed all egyptian gods banished but one supreme being.aten, the god of the fully risen sun. throughout all of egypt the images of all the gods were defaced and the temples of amon-ra were desecrated or destroyed. in addition to denigrating the ancient gods of egypt, akhenaton moved his capital city to tel el amarna, thus denying the region of thebes and karnak their prestige as sacred ground. akhenaton fs crusade against the plurality of egyptian religion was short-lived, however, and when he died, the boy-king tutankhamen (c. 1370.1352 b.c.e) spent his brief reign restorin

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

seker is an ancient death-god, who was considered older than osiris and who resided around the city of memphis. seker resided in the tomb and the complete darkness. around his lands were winged serpents, demonic spirits and dragon like beings with three heads. seker was often featured as a mummified man who had a mask of a predatory hawk, who sat on a throne of abyssic shadow. in the story of af ra meeting seker15 in ra-stau where he sits in the kingdom of death, as death itself. it makes reference to seker sitting in majesty, with serpents and demonic spirits surround him. in the book of the dead seker is made reference to as being great god who carrieth away the soul, who eateth hearts, and who feedeth upon offal, the guardian of darkness, the god who is in the seker boat. this draws a

THE MIDDLE PILLAR

in this disk. as you focus on the solar plexus center, breathe in and imagine the red color of the triangle glowing hot. feel the heat from this center spreading to all parts of your body. as the heat spreads, visualize it burning away all toxins and impurities. breathe out and visualize the red triangle cooling a bit, returning to its original temperature. breathe deeply, then intone the mantra "ra-ng (rah-ng. emphasize the "ng" sound, extending it out with the remaining breath. on the following inhalation, mentally intone the word "ra-m (rah-m, extending the "m" of the mantra. repeat this mantra cycle three or four times. 5. imagine a green disk of light in the area of your heart. visualize a blue hexagram within this disk. as you focus on the heart center, breathe in and imagine that yo

inder that here on malkuth, our immediate symbolic link with the lord of light and strength is through the life-giving rays of the sun. the name of e,heieh is vibrated after the western pentagram is drawn. eheieh, meaning "i am" is the divine name of kether. the west is the place of sunset, the completion of the sun's journey across the sky. it represents rest and peace. to the ancient egyptians, ra, the sun god died each night when he entered amentet (the west. the west is a symbol of the completion of the soul's journey and the goal of spiritual growth. therefore the west is an emblem of kether, the goal which we seek throughout our incarnation on earth and which we hope to reach at the end of life, when we (like ra) journey to amentet. the name eheieh vibrated in the west suggests that

ar in mind, however, that finding correspondences between one culture's spiritual system and another is an inexact science at best. the associations given here are only one of several that are possible. a list of deity correspondences sephirah egypfian greek roman celtic norse hindu kether chokmah binah chesed geburah tiphareth netzach hod yesod malkuth nudjer ptah thoth isis- amoun horus- osiris ra hathor- anubis khnum shu khonsu geb aither- uranus rhea hera zeus ares- apollo- aphrodite- hermes- artemis- demeter aether- coelus juno- jupiter mars- sol- venus- mercury- diana- ceres dagda- lugh danu- llyr morrigan- angus mac og brigit- ogma- cerridwen- cemunnos ymir- odin frigga- frey thor t y balder- freya- loki bragi nanna- nerthus brahman- vishnu mahasakti- indra shiva- krishna surya laks

l notes are written as whole notes. in practice, the notes should have equal or similar length and emphasis. sing slowly and reverently. smiling while you sing gives a sweeter tone to your voice and greater clarity and power to the words "make a joyful noise unto 717' all ye hosts" musical setting for the qabalistic cross malkuth a 5 l n ve geburah ve gedulah 1- 2 3 t 1 n 1- 2 7 v 5 n ve-ge bu oo ra ah ve-ge du oo la ah le olahm 5 y t 5 a le aa oh la am amen n a 7 ah mm en figure 17: the musical qabalah: the qabalistic cross. lesser ritual of the pentagram divine and archangelic names yhvh' 7 7 7 yod he vav he adonai n 7 3' ah do na ee eheieh n 7' 7 eh he ee eh agla n a 5 n ah ga 11 ah raphael 1 b n 5 ra ph ah el gabriel a 3 1 9 n 5 ga bu rr ee ah el michael d' 2 n 5 mm ee ch ah el auriel

THE NECRONOMICON SIMON VERSION

throne-bearers of ninnkigal they are the flood which rusheth through the land seven gods of the broad heavens seven gods of the broad earth seven ancient ones are they seven gods of might seven evil gods seven evil demons seven demons of oppression seven in heaven seven on earth utug xul ala xul gidim xul mulla xul dingir xul masqim xul zi anna kanpa! zi kia kanpa zi dingir enlil la lugal kurkur ra ge kanpa! zi dingir ninlil la nin kurkur ra ge kanpa! zi dingir ninib ibila esharra ge kanpa! zi dingir ninni nin kurkur ra ge kanpa! zi dingir a nunna dingir galgalla e ne kanpa! zi dingir anna kanpa! zi dingir kia kanpa! bababararara ante maldada! bababararara ante gege enene! incantation of protection against the workers of the ancient ones shammash sha kashshapiya kasshap tiya epishya musht

THE ROSICRUCIAN MANIFESTOS

fama fraternitatis and confessio fraternitatis emperor norton books cincinnati, ohio 2000 the rosicrucian manifestos: fama fraternitatis and confessio fraternitatis originally published anonymously in 1615 and 1616. the contents of this document are not under copyright in any domain. acrobat edition prepared by benjamin rowe, completed october 13, 2000. typeset in bembo and minion display. fama f ra t e r n i t a t i s 1 to t h e wi s e a n d un d e r s ta n d i n g re a d e r. wisdom (saith solomon) is to a man an infinite treasure, for she is the breath of the power of god, and a pure influence that floweth from the glory of the almighty; she is the brightness of eternal light, and an undefiled mirror of the majesty of god, and an image of his goodness; she teacheth us soberness and prud

ction. also our building (although one hundred thousand people had very near seen and beheld the same) shall for ever remain untouched, undestroyed, and hidden to the wicked world, sub umbra alarum tuarum jehova. 16 17 con f e s s i o f r a t e r n i t a t i s 18 19 c o n f e s s i o fra t e rni t a t i s o r t h e c o n f e s s i o n o f t h e l aud ab l e fr a t e rni t y o f t h e mo s t hon o ra bl e ord e r o f t h e ro s y c r o s s, wr i t t e n t o al l t h e l e a rne d o f e u r o p e whatsoever is published, and made known to everyone, concerning our fraternity, by the foresaid fama, let no man esteem lightly of it, nor hold it as an idle or invented thing, and much less receive the same, as though it were only a mere conceit of ours. it is the lord jehovah (who seeing the lord

THE ABYSS AND TABAET

thography of the luciferian path as defined in michael w. ford s luciferian witchcraft and liber hvhi is based inpart on the trans-cultural manifestation of the adversary throughout time. belial is held in hasidic traditions as being identified as a manifestation of satan, specifically in the ascension of isaiah belial is called beliar and is considered the same as samael, called malkira or malak ra the angel of lawlessness or angel of evil. this name is sammal malchira and is a manifestation of angro mainyush or ahriman. in the ascension of isaiah, belial is called beliar; for the angel of lawlessness, who is the ruler of this world and is called mantanbuchus or ahriman. in another text, belial has seven spirits of deceit which emanate from his being, that is they are connected with his e

THE BOOK OF GATES

ded this notice of attribution is left intact. next: note sacred texts egypt ehh index vol. i vol. ii vol. iii the book of gates by e. a. wallis budge [1905 (original title) the short form of the book of am-tuat and the book of gates the book of gates is an ancient egyptian cosmological treatise describing the architecture and inhabitants of the tuat, the underworld which the boat of the sun god, ra, traverses during the night hours. this is the second volume of the three volume budge series which deals with the books of the underworld, the egyptian heaven and hell. it also includes a short summary of the book of am-tuat, the longer version of which comprises the first volume. title page note contents the short form of the book of am-tuat the first hour the second hour the third hour the f

he summary of the book of what is in the underworld. the beginning of the horn of amentet [which is] the uttermost point of the deepest darkness. the first hour. this god entereth into the earth through the hall of the horizon of amentet. there are one hundred and twenty atru to journey over in this hall before a man arriveth at the gods of the tuat. the name of the first field of the tuat is net-ra. he (i.e, ra) allotteth fields to the gods who are in [his] following, and he beginneth to send forth words to and to work out the plans of the divine beings of the tuat in respect of this field. whosoever shall have these made (i.e, copied) p. 2 according to the similitude which is in ament of the tuat [and] whosoever shall have knowledge of these similitudes [which are] the copies of this gre

this field. whosoever shall have these made (i.e, copied) p. 2 according to the similitude which is in ament of the tuat [and] whosoever shall have knowledge of these similitudes [which are] the copies of this great god himself, they shall act as magical protectors for him upon earth regularly and unfailingly, and they shall act as magical protectors for him in the great tuat. ushemet-hatu-khefti-ra is the name of the [first] hour of the night which guideth this great god through this hall. next: the second hour sacred texts egypt ehh index index previous next p. 4 the second hour. this great god afterwards taketh up his position in ur-nest, which is three hundred and nine atru in length, and one hundred and twenty atru in width. the name of the gods who are in this field is, baiu-tuati. w

om amentet-[these figures i say] shall act as magical protectors to that man upon earth [and] in neter-khert, regularly and unfailingly. whosoever knoweth these, when he is making his journey past them shall escape from their roarings, and he shall not fall down into their furnaces (or, pits. whosoever knoweth this, when 'he is keeping ward over [his] seat (or, place, his bread-cake shall be with ra; and whosoever knoweth this, being soul [and] spirit, shall have the mastery over his legs, and shall never enter into the place of destruction, but he shall p. 10 come forth with his attributes (or, forms, and shall snuff the air for his hour. thentent-baiu is the name of the hour of the night which guideth this great god through this field. next: the fourth hour sacred texts egypt ehh index i

hour sacred texts egypt ehh index index previous next p. 16 the fifth hour. this great god is towed along over the ways of maat of the tuat through the upper half of this secret circle of the god seker, who is upon his sand, and he neither looketh upon nor gazeth at the secret figure of the earth which containeth the flesh of this god. the gods who are in [the train of] this god hear the words of ra, who crieth unto them from where this god is. aha-neteru is the name of the door [of this city. ament is the name of the circle of this god [and in it are] the secret path of amentet, and the doors of the hidden palace, and the holy place of the land of seker [with his] flesh, and [his] members [and his] body, in the divine form which they had at first. baiu-amu-tuat is the name of the gods who

THE SECRET RITUALS OF THE OTO

0o.t.o/p2c3.html (14 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. i therefore affix this red triangle, the apex pointing downwards, as it were a wedge of light splitting the clouds that surround birth, and warming life with its rays, as it is written, the sun of righteousness shall arise, with healing in his wings. this triangle is also the special symbol of the lord of the aeon ra-hoor-khuit; the crowned and conquering child the eternal sun that dieth not, whom we adore. i also gird you with this sword, which you are to keep sharp and bright, neither to draw without need, nor to sheath not without honour. be seated, brother magician (orator reads constitution) s: it is an immemorial custom among us, so that the memory of man runneth not to the contrary, for the newly mad

he takes the phial of oil) g.c (within triangle. anoints crown of c. s head) file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c8.html (5 of 13 [12/28/2001 2:05:02 pm] the secret rituals of the o.t.o. in the name of nuit and of babalon and of isis (anoints centre of forehead) in the name of hadit and of chaos and of apophis (anoints ball of thumb) in the name of ra-hoor-khuit and of the beast and of on and by the authority of the g(rand) m(aster) b(aphomet) and by virtue of the powers vested in my person, i create thee, now and for ever, a knight templar of the order of kadosch and a companion of the holy grail. iao sabao (gives the accolade on b- c- a-s saltire) all: iao sabao! g.c: you will now retire without the portal of the temple, there to be invest

. the stars; these being the concourse of the brethren of the sun are venerable for the wise even as he. and the star-universe is as it were his mother, whence nuit is the highest and holiest of all that may be. and her mate is hadit, the secret and essential energy of life whose raiment is the phallus, wherefore is hadit equal with her, the highest and holiest of all that may be. and their child ra-hoor-khuit is the visible sol-phallus upon earth. but this is a mystery of the adepts of thelema and the vulgar may not attain to it. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c1.html (2 of 7 [12/28/2001 2:05:17 pm] the secret rituals of the o.t.o. all other gods should be referred to this synthesis in the microcosmic sun. thus corn-goddesses conceal my

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ned that obelisc, was decidedly of opinion, that they must have been finished in the manner of gems, with a graving tool; it appearing impossible for a chisel to cut red granite with so much neatness and precision. the age of rameses is uncertain; but the generality of modern chronologers suppose that he was the same person as sesostris, and reigned at thebes about 1500 years before the christian ra, and about 300 before the siege of troy. their dates are however merely conjectural, when applied to events of this remote antiquity. the egyptian priests of the augustan age had a tradition, which they pretended to confirm by records, written in hieroglyphics, that their country had once possest the dominion of all asia and ethiopia, which their king ramses, or rameses, had conquered.1 though

ts of a lion, and hung round with various animals. by this is represented the co-operation of the creating and destroying powers, which are both blended and united in one figure, because both are derived from one cause. the animals hung round show likewise that both act to the same purpose, that of replenishing the earth, and peopling it with still rising generations of sensitive beings. the chim ra of homer, of which the commentators have given so many whimsical interpretations, was a symbol of the same kind, which the poet probably, having seen in asia, and not knowing its meaning (which was only revealed to the initiated) supposed to be a monster that had once infested the country. he describes it as composed of the forms of the goat, the lion, and the serpent, and breathing fire from i

TYSON DONALD NEW MILLENNIUM MAGIC

en) and six reflected (or twelve. these are two most powerful complex numbers upon which the tarot, kabbalah, zodiac, and other systems are based. pythagoras reputedly held the dodecahedron to be the most potent and perfect shape in the world. the tetragrammaton is expanded by the addition of the hebrew letter shin, which is in the shape of a lamp with three flames and magically signifies spirit: ra.the two common forms of the pentagrammaton are yod-he-shin-vau-he (pro- nounced "yeheshuah) and yod-he-vau-shin-he (pronounced "yehovashah. magically, the first name is given to the left human hand and the second to the right hand. when the magus pronounces them correctly with hands upraised and fingers spread to form pentagrams, the names are powerful instruments to invoke, rule, and banish sp

TYSON DONALD SOUL FLIGHT

the emancipation of the individual was dawning that would be initiated by a horrific period of bloodshed and chaos. jung did not mention crowley, but he must have had some passing familiarity with crowley's cult of thelema. prophecies of aleister crowley in crowley's prophetic the book of the law, the warrior god horus in his form raheru- khuti (horus of behutet, which crowley chose to render as ra-hoor-khuit, spoke through crowley's spirit control, his guardian angel aiwass, these words: i am the warrior lord of the forties: the eighties cower before me& are abased i will bring you to victory &joy: i will be at your arms in battle& ye shall delight to slay. success is your proof; courage is your armour; go on, go on, in my strength &ye shall turn not back for any. i am in a secret fourfo

TYSON DONALD THE POWER OF THE WORD

abaomi carthago 53) zafasai zafasai coxlant 54) yalpamb yalpamb adumea 17: tan 18: zen the watchtowers and the keys 177 enochian geographical spirits (continued) spirit names original reformed 55) torzoxi torzoxi 56) abriond abriond 57) omagrap omagrap 58) zildron zildron 59) parziba parziba 60) totocan totocan 61) chirzpa chirzpa 62) toantom toantom 63) vixpalg vixpalg 64) ozidaia osidaia 65) pa;ra;oa;n pa;oa,oa,n 66) calzirg calzirg 67) ronoomb ronoomb 68) onizimp onizimp 69) zaxanin zaxanin 70) orcanir orancir 71) chialps chaslpo 72) soageel soageel 73) mirzind mirzind 74) obvaors obvaors 75) ranglam ranglam 76) pophand pophand 77) nigrana nigrana 78) bazchim lazhiim regions parstavia celtica vinsan tolpam carcedoma italia brytania phenices comaginen apulia marmarica concava syria gebal

f the aethers will pay attention to the magician. as a mere human being, the magician is under the authority of the heavens; as the messiah incarnate, the heavens fall under his or her authority. the eyes of god are the sun and moon, the "brightness of the heavens" in astrology, these are called the great lights, to distinguish them from the lesser lights, the planets. many egyptian gods, such as ra, horus, and ptah, possessed the sun and moon for eyes. the sun is the right eye and the moon the left eye of god. the heavens are only fulfilling their appointed function in vexing the earth. what, then, does god have against her? in the key, words are put into the mouth of god to explain and justify the function of the heavens of appendix a: the keys 233 the aethers. first, god delivers his co

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

orrect. in the introduction will be found brief descriptions of the contents of the egyptian texts, in which their general bearing and importance are indicated, and references given to authoritative editions of texts and translations. e. a. wallis budge. british museum, november 17,1911. contents chapter i. the legend of the creation ii. the legend of the destruction of mankind iii. the legend of ra and the snake-bite iv. the legend of horus of edfu and the winged disk v. the legend of the origin of horus vi. a legend of khensu nefer-hetep and the princess of bekhten vii. the legend of khnemu and a seven years' famine viii. the legend of the death and resurrection of horus ix. the legend of isis and osiris according to classical writers list of plates and illustrations on or following page

iters list of plates and illustrations on or following page: the history of creation i. horus holding the hippopotamus-fiend with chain and spear ii. horus spearing the hippopotamus-fiend iii. horus spearing the hippopotamus-fiend iv. horus and isis capturing the hippopotamus fiend v. horus on the back of the hippopotamus-fiend vi. the slaughter of the hippopotamus-fiend vii. horus of behutet and ra-harmakhis in a shrine viii. horus of behutet and ra-harmakhis in a shrine ix. ashthertet in her chariot x. horus holding captive foes and spearing typhonic animals xi. horus spearing human foes xii. horus spearing the crocodile xiii. horus in the form of a lion xiv. the procreation of horus, son of isis. xv. the resurrection of osiris. xvi. the bekhten stele xvii. the metternich stele--obverse

namely, the "first day of the fourth month of the twelfth year of pharaoh alexander, the son of alexander" i.e, b.c. 311, and in the other the name of the priest who either had the papyrus written, or appropriated it, namely, nes-menu, or nes-amsu. the legend of the creation is found in the third work which is given in the papyrus, and which is called the "book of overthrowing apep, the enemy of ra, the enemy of un-nefer (i.e, osiris. this work contained a series of spells which were recited during the performance of certain prescribed ceremonies, with the object of preventing storms, and dispersing rain-clouds, and removing any obstacle, animate or inanimate, which could prevent the rising of the sun in the morning, or obscure his light during the day. the leader-in chief of the hosts of

wn egyptian document (col. xxvi, l. 21, to col. xxvii, l. 6. curiously enough a longer version of the legend is given a little farther on (col. xxviii, l. 20, to col. xxix, l. 6. whether the scribe had two copies to work from, and simply inserted both, or whether he copied the short version and added to it as he went along, cannot be said. the legend is entitled: book of knowing the evolutions of ra [and of] overthrowing apep. this curious "book" describes the origin not only of heaven, and earth, and all therein, but also of god himself. in it the name of apep is not even mentioned, and it is impossible to explain its appearance in the apep ritual unless we assume that the whole "book" was regarded as a spell of the most potent character, the mere recital of which was fraught with deadly

take concrete form. this process of thinking out the existence of things is expressed in egyptian by words which mean "laying the foundation in the heart" in arranging his thoughts and their visible forms khepera was assisted by the goddess maat, who is usually regarded as the goddess of law, order, and truth, and in late times was held to be the female counterpart of thoth "the heart of the god ra" in this legend, however, she seems to play the part of wisdom, as described in the book of proverbs,[fn#3] for it was by maat that he "laid the foundation [fn#3 "the lord possessed me in the beginning of his way, before his works of old. i was set up from everlasting, from the beginning, or ever the earth was. when there were no depths i was brought forth. before the mountains were settled, be

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

m s poderosa de toda la tradici n oriental. se compone de 201 miembros, la plana mayor esta formada por 72 brahmanes. dice papus en su tratado elemental de ciencia oculta, que los verdaderos iniciados del oriente son los adscriptos a los santuarios secretos del brahmanismo, pues son los nicos en darnos la clave real del arcano a.z.f, gracias al conocimiento de la lengua atlante primitiva, watah, ra z fundamental del s nscrito, el hebreo y el chino. la orden sagrada del tibet, es la genuina depositaria del real tesoro de aryavarta (este tesoro es el "gran arcano. 12 bhagavan aklaiva will help you to consciously travel in your astral body. invoke him when you are meditating on the sacred sign of the infinite. on any given night, you will be invoked from the temple of the himalayas. there yo

s the spinal medulla. when the solar and lunar atoms make contact in the coccygeal bone, the kundalini, the igneous serpent of our magical powers awakens, then we are devoured by the serpent and we become lofty divine magicians. ahora bien, los numeros 1260, se suma cabal sticamente as: 1 m s 2 m s 6 m s 0= 9. s mbolo de la "novena esfera. la novena esfera es el sexo. y los dos testigos tienen su ra z en el sexo. esos dos testigos, id y pingal, son los finos canales ganglionares por entre los cuales ascienden los tomos solares y lunares de nuestro sistema seminal, hasta el "c liz. ese c liz es el cerebro. llena tu c liz hermano, con el vino sagrado de la luz. ahora se explica por qu aparece el signo del infinito sobre la cabeza del mago, y ante l est n las espadas, las copas y los pent cul

n order to instruct him in the great mysteries. la palabra juan se descompone as: i.e.o.u.a.n, el verbo (el drag n de sabidur a. realmente ella es la madre del verbo. y la mujer oficia en el altar de la bendita diosa madre del mundo. ahora, hermanos, orad mucho a vuestra divina madre kundalini, cuya venerable sacerdotisa es vuestra mujer. orad y meditad as: invocaci n "oh, isis, madre del cosmos, ra z del amor, tronco, capullo, hoja, flor y semilla de todo cuanto existe. a ti, fuerza naturalizante, te conjuramos, llamamos a la reina del espacio y de la noche, y besando tus ojos amorosos, bebiendo el roc o de tus labios, respirando el dulce aroma de tu cuerpo, exclamamos "oh, nuit, t, eterna seidad del cielo, que eres el alma primordial, que eres lo que fue y lo que ser, a quien ning n mort

tate of alert perception, alert novelty. the i is the great book, a book of many volumes and only by means of the technique of inner meditation may we be able to study that book. es urgente aprender a ver sin traducir, ver sin juzgar. es indispensable ver y o r, palpar, gustar, oler y tocar con comprensi n creadora, s lo as podemos aniquilar las causas del deseo. realmente el rbol del deseo tiene ra ces que debemos estudiar y comprender profundamente. la recta percepci n y la comprensi n creadora aniquilan las causas del deseo, cuando la mente se escapa de la botella del deseo se eleva a los mundos superiores, entonces viene el despertar de la conciencia. la mente normalmente se halla embotellada entre la botella del deseo, es indispensable desembotellar la mente si es que realmente querem

WESTERN MANDALAS OF TRANSFORMATION SR AL

ing 10. al-badi.the incomparable 11. al-hadi.the guide 12. an-nur.the light 13. an-nafi.the profiter 14. az-zarr.the distresser 15. al-mani.the withholder 16. al-muti.the giver 17. al-mughni.the enricher 18. al-ghani.-the independent 19. al- ami.the collector 20. al-muksit.the equitable 21. dhu'l-jalah wa'l ikram.the lord of majesty and liberality 22. malik ul-mulk.the ruler of the kingdom 23. ar-ra'uf.the kind 24. al-afuw.the pardoner 25. al-muntakim.the avenger 26. at-tawwab.the acceptor of repentance 27. al-barr.the righteous 28. al-wali.the governor 29. al-batin.the hidden 30. az-zahir.the evident 31. al-akhir.the last 32. al-halim.the clement the 99 islamic god-names 33. al-azim.the grand 34. al-ghafur.the forgiving 35. ash-shakur.the grateful 36. al-ali.the exalted 37. al-kabir.the g

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

holy a reading attested in other zoharic passages. for example, the following appears in the stratum of zohar known as sitrei torah: there is a holy fire [esha qaddisha, the feminine [nuqba, and a foreign fire [esha nukhra ah, the strange fire [esh zarah, and thus it is written do not come at any moment to the shrine (lev 16:2, this is the feminine from the evil inclination [nuqveta min yeser ha-ra. the holy spirit [ruah qaddisha] is male [dekhar, and there is a spirit of impurity [ruah mesa ava, which is the evil inclination [yeser ha-ra, as it says, from the stock of the serpent sprouts an asp (isa 14:29. there is holy ground [afar qaddisha] and unholy ground [afar mesa ava].246 as still other zoharic comments demonstrate, the symbolic ascription of the strange fire to the feminine aspe

, and the compositions of ezra of gerona) that elevates thought to the supreme position. see zohar 1:65a; tiqqunei zohar, sec. 19, 42a, and sec. 22, 68b (in that context, the concealed thought is identified as the supernal crown from without and as ein sof from within; on the attribution of the term ein-sof to keter, see the section from tiqqunei zohar printed in zohar 2:42b, and the passage from ra aya meheimna in zohar 3:258a; and see discussion in scholem, origins, pp. 126 131, 272 280; tishby, wisdom, p. 302 n. 4. 269. for discussion of the relation between ein sof and keter, see scholem, origins, pp. 276 277, 443 444; tishby, wisdom, pp. 242 246; gottlieb, studies, pp. 265 266, 271. according to some kabbalists, the concealment of ein sof is so great that one cannot attribute even the

e arim, gadlut di-ze eir anpin, 36, 53b. 204. ibid, seder ha-parsufim, 10, 83b. see ibid, netiv olam ha-tiqqun, 9 10, 68a 69b. 205. babylonian talmud, sanhedrin 97a. 206. that is, hadar, the last of the eight kings who reigned in the land of edom according to the delineation in genesis 36:31 39. 207. babylonian talmud, berakhot 17a. 208. tiqqunei zohar, introduction, 11b, and compare passage from ra aya meheimna in zohar 2:116a. 209. mishnah, avot 1:13. 210. elijah ben solomon, be ur ha-gr a le-sifra di-seni uta, p. 38. 211. see discussion in wolfson, language, eros, being, pp. 365 366. 212. ibid, pp. 95 105. 213. the expression i have translated as governs is rakhiv al, which literally means rides upon. my rendering reflects a metaphorical meaning of the semantic root rkhb known in the ti

e union of shekhinah and yesod, in the thirteenthcentury spanish kabbalist joseph gikatilla, see wolfson, fore/giveness, pp. 165 166 n. 11. 246. zohar 1:80a. 247. zohar 1:73b, 148b. 248. wolfson, re/membering, pp. 214 246. 249. baer, history of the jews in christian spain, vol. 1, pp. 256 257, 259 260. see also assis, sexual behavior, pp. 25 59, esp. 27. 250. zohar 3:57b. see the passage from the ra aya meheimna stratum in zohar 3:33b-34a, where the strange fire is interpreted as cohabiting with a menstruating jewish woman; insofar as christian women are always in the status of menstruating women, the interpretations are thematically congruous; in zohar 3:37b, the different explanations of the sin of nadab and abihu are cited. 251. zohar 1:116b. see ibid, 194a. 252. sells, early islamic my

a long life, lema an yitav lakh we-ha arakhtta yamim (deut 22:7. mention should also be made of the related eschatological expression day that is entirely sabbath, yom she-kullo shabbat. see babylonian talmud, rosh ha-shanah 31a; sanhedrin 97a; tamid 3b; avot de-rabbi natan, version a, ch. 1, 3a. on the designation of the world-to-come as the elongated world, olam arokh, see the passages from the ra aya meheimna stratum of zoharic literature, zohar 3:215b, 232a, 252b. 273. dov baer schneersohn, imrei binah, 40c. 274. ibid, 40d. cf. dov baer s formulation in derushei hatunah, p. 676: and it is known that this is the aspect of the e uence [behinat ha-hamshakhah] that surrounds the supernal keter, which is called by the name yhwh, it was, it is, and it will be [hayah howeh we-yihyeh, above th

WORKING CEPHALOEDIUM VERSION 1

tarius, whose letter hath the value of 6 0, the moon being in the 16th degree of the sign cancer whose letter hath the v alue 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 t he supreme holy king of ireland, iona and all the britains that are in the sanc tuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the place o f the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of t he knights of the holy ghost, grand master of the knights of the temple, eidolo n of the rosy cross, alastor the destroyer spirit of solitude, wanderer of the waste, of the blood of kerval arch-druids hereditary to the oak, whose holy ang el his guardian is aiwaz 93, the god first dawning upon man in the land of sume r, whose breast beareth the token adventure upon

ahuti lord of wisdom in the great magical circle of the abbey, that he might come upon us in power. thus was tahuti manifest in the mind of the beast, like light therein, clear, icy, wit without heart. and i beheld the working afar off, full utterly of des ire towards it; and i was aware of certain things concerning it; as here now to be writ down. firstly: the working shall establish the aeon of ra hoor khuit by obeying th e instructions given in "the book of the law. secondly: it is a working of mercury and sol, combined even as they are in t he beast; so that the word of the working is aleph-lamed-dalet-yod weh note: s ic, probably should be aleph-lamed-hay, 36, the square of 6 and the sum of the first eight numbers, etc, etc. now aleph is the letter of hadith as hay of nu ith, and lame

he third letter to aleph and lamed in ccxx, and the final of aleph-l amed-peh. cf. also``eight, eighty, four hundred and eighteen``knowing the l aw of the fortress& the great mystery of the house of god' 4. it is the third equilibrating path on the tree. as stability is only perfec t as infinite change (see xith aethyr) so construction is only solid if based o n war. 5``i am a god of war' etc. is ra hoor khuit. 6. the word in the mouth is 93: aiwaz is the lord of the fortress or house of god, which is the abbey of thelema. 7. aiwaz is spelt ayin, the eye, i.e. that of shiva or horus, the meatus penis and the anus; yod, the phallus, spermatozoon; and hand, vau, the fertility of the testes and uterus as well as the nail of the mentula, being taurus the cow isis and the bull apis or shiva, th

that by love they may make themselves one. so then in this name aiwaz is every rite of the magick of the aeon of horus d eclared in detail, and in his number 93 is shewn forth not only the word of the law, but the ways of the word and the mysteries of truth. this name then and this number shall be the glyph hieratic to unlock the fort ress of the aeon; captain is he of all the hosts of mars, and ra hoor khuit cro wned king in that palace of force and fire. set, the beast, for ayin; thoth, al astor the logos, for yod; apis, perdurabo, for vau; and hoor hoorpakraat, bapho met, for zain; foursquare, mystic, wonderful, as cherubs shall i that am one th rough these four be the builder and warder thereof. and the scarlet woman shall bear her cup therein, bestriding her beast& iacchaiion shall s

ingdom of truth& it is the issue, whereby the bowmen sally forth from the centre tiphereth to ye sod the apex of the salient. and pe is the girdle of the loins of the all-fath er& the sword in the girdle, as teth is his breast-plate of courage& daleth his helmet of live. this sword is shewn as a lightning-flash of flaming sword on the fortress that defends the kingdom: it is the sword or spear of ra-hoor-k huit. the card is then thus briefly to be described. ra hoor khuit sends forth a ray of light as a sword. the fortress is his aeon of 11 towers for abrahadabra. within is aiwaz with 93 or 220. about it is 666 in four- fold form. the scarlet woman bears cup& sword, riding the beast& iacchaion follows with his rod. thus far concerning the card xvi. now then followeth a consideration of the

WORKING CEPHALOEDIUM VERSION 2

sagittarius, whose letter hath the value of 60, the moon being in the 16th degree of the sign cancer whose letter hath the value 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 the supreme holy king of ireland, iona and all the britains that are in the sanctuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the place of the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of the knights of the holy ghost, grand master of the knights of the temple, eidolon of the rosy cross, alastor the destroyer spirit of solitude, wanderer of the waste, of the blood of kerval arch-druids hereditary to the oak, whose holy angel his guardian is aiwaz 93, the god first dawning upon man in the land of sumer, whose breast beareth the token adventure upon mou

tahuti lord of wisdom in the great magical circle of the abbey, that he might come upon us in power. thus was tahuti manifest in the mind of the beast, like light therein, clear, icy, wit without heart. and i beheld the working afar off, full utterly of desire towards it; and i was aware of certain things concerning it; as here now to be writ down. firstly: the working shall establish the aeon of ra hoor khuit by obeying the instructions given in "the book of the law. secondly: it is a working of mercury and sol, combined even as they are in the beast; so that the word of the working is aleph-lamed-dalet-yod weh note: sic, probably should be aleph-lamed-hay, 36, the square of 6 and the sum of the first eight numbers, etc, etc. now aleph is the letter of hadith as hay of nuith, and lamed is

is the third letter to aleph and lamed in ccxx, and the final of aleph-lamed-peh. cf. also``eight, eighty, four hundred and eighteen``knowing the law of the fortress& the great mystery of the house of god' 4. it is the third equilibrating path on the tree. as stability is only perfect as infinite change (see xith aethyr) so construction is only solid if based on war. 5``i am a god of war' etc. is ra hoor khuit. 6. the word in the mouth is 93: aiwaz is the lord of the fortress or house of god, which is the abbey of thelema. 7. aiwaz is spelt ayin, the eye, i.e. that of shiva or horus, the meatus penis and the anus; yod, the phallus, spermatozoon; and hand, vau, the fertility of the testes and uterus as well as the nail of the mentula, being taurus the cow isis and the bull apis or shiva, th

wo that by love they may make themselves one. so then in this name aiwaz is every rite of the magick of the aeon of horus declared in detail, and in his number 93 is shewn forth not only the word of the law, but the ways of the word and the mysteries of truth. this name then and this number shall be the glyph hieratic to unlock the fortress of the aeon; captain is he of all the hosts of mars, and ra hoor khuit crowned king in that palace of force and fire. set, the beast, for ayin; thoth, alastor the logos, for yod; apis, perdurabo, for vau; and hoor hoorpakraat, baphomet, for zain; foursquare, mystic, wonderful, as cherubs shall i that am one through these four be the builder and warder thereof. and the scarlet woman shall bear her cup therein, bestriding her beast& iacchaiion shall stand

kingdom of truth& it is the issue, whereby the bowmen sally forth from the centre tiphereth to yesod the apex of the salient. and pe is the girdle of the loins of the all-father& the sword in the girdle, as teth is his breast-plate of courage& daleth his helmet of live. this sword is shewn as a lightning-flash of flaming sword on the fortress that defends the kingdom: it is the sword or spear of ra-hoor-khuit. the card is then thus briefly to be described. ra hoor khuit sends forth a ray of light as a sword. the fortress is his aeon of 11 towers for abrahadabra. within is aiwaz with 93 or 220. about it is 666 in four-fold form. the scarlet woman bears cup& sword, riding the beast& iacchaion follows with his rod. thus far concerning the card xvi. now then followeth a consideration of the v

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

much of it from the elder adepts of the whare re temple in new zealand. they are both practicing magicians. together they are in the process of writing a number of books which detail their experiences with the golden dawn work. shortly before his death, regardie traveled to new zealand to meet with zalewski. he told a number of us on his return that he had finally found a "golden dawn man" we at ra horakhty temple feel fortunate to have worked with the zalewski's through regardie's efforts, and have enjoyed a working relationship with them ever since. they have generously funneled information to our temple, asking only that we put it into practice and experiment with it on a large-scale basis. since we have a large and active membership, including a number of members in other states and c

t it into practice and experiment with it on a large-scale basis. since we have a large and active membership, including a number of members in other states and countries, we have been able to successfully accomplish this. all of the material in this book, as well as all forthcoming material zalewski will be writing for llewellyn, has been put into actual practice by the zalewski's, as well as by ra horakhty temple on a larger scale. the student will find no untried practices or theories. xiv some of the additional books being written by zalewski for llewellyn are: z5, commentary on the 0=0 ceremony; commentary on each of the elemental grade rituals; equinox and solstice rituals of the golden dawn; golden dawn tarot; and sex magic of the golden dawn. these ere just a few of more than 20 bo

these ere just a few of more than 20 books which they have either finished or are presently writing. we all hope this series of golden dawn books makes the material clear and will serve as a guide for the student who feels this is his path. those who might wish to work in a golden dawn temple under the guidance of temple advisors should feel free to write to us in washington. laura jennings-yorke ra horakhty temple hermetic society of the golden dawn 31849 pacific hwy. south, suite 107 federal way, wa 98003 xv author's introduction the enochian system of magic began on march 8, 1581, through the efforts of dr. john dee and edward kelley (sometimes spelled kelly. dee was the court astrologer of queen elizabeth i of england, and kelley was his partner. a clairvoyant, kelley acted as the chan

ions with the crystal shewstone. as far as the published papers of the golden dawn show, no other early work by the golden dawn on the enochian system, other than the elemental tablets, the enochian calls, and a rudimentary attempt at an enochian vocabulary/dictionary, is known to exist (see secret inner order rituals of the golden dawn for details. the longest-lived golden dawn temple, the whare ra (a maori name meaning "place of the sun) closed in 1978. located in new zealand, the temple was founded by dr. felkin in 1912. i was initiated into the golden dawn under its new zealand name, smaragdum thalasses (latin for "emerald of the seas) by exmembers of this temple. as a member of this order, i had the chance to peruse many previously unpublished papers of the golden dawn's inner order

lkin in 1912. i was initiated into the golden dawn under its new zealand name, smaragdum thalasses (latin for "emerald of the seas) by exmembers of this temple. as a member of this order, i had the chance to peruse many previously unpublished papers of the golden dawn's inner order, the rosea rubea et aurea crucis. one of these sets of papers those of evan campbell, a high-ranking member of whare ra were particularly interesting. xix xx xxi xxii xxiii xxiv xxv xxvi xxvii in the late 1920s, campbell journeyed to england to study the enochian manuscripts at the british museum. while there, he was introduced to langford garstin, a member of the alpha et omega branch of the order. it was from garstin that campbell learned there were three unpublished papers covering new material on the enochia

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

could have access, does little more than exalt their own egoes. the publication of these grade rituals is my own personal contribution in bringing these additional teachings of the r.r. et a.c. out in the open. my regret is that regardie is not alive to see this book in print. there are still members today of the old bristol temple in england, who meet often, according to a former chief of whare ra to whom i recently spoke. i openly ask these members, some of whom have the 6=5 and 7=4 grades, to help other temples get started in much the same way as jack taylor did for our thoth hermes temple. though confined to a wheel chair and over eighty years of age, he held age as no real excuse, and did all he could to insure that the golden dawn knowledge would not die with him. over twenty years

had not seen the ciphers at that point, and the second, is that up to that point (four years later) he was working golden dawn rituals which differed only slightly in structure from those practiced in the alpha et omega and stella matutina. one interesting point is waite used the mather's cards in the rituals, though his own pack was then published. during the ten years that felkin lived at whare ra he ran the temple like a military operation. classes were held on week nights for outer order members in which esoteric philosophy and ritual were taught. on weekends he held classes for the inner order members to hone their knowledge to a fine point. these included ritual, enochian pronunciation, and meditative exercises in the vault. by 1926, the year of fe&in's death, the inner order had gro

, the year of fe&in's death, the inner order had grown to over 100 members with an unspecified number in the outer order. the inner order group was an extremely wealthy one and had members in many of the key local bodies throughout the havelock north and hastings area and collectively wielded a tremendous amount of power for the area. some felt this when they tried to divulge information on whare ra to outsiders. one such individual (whose wife was apparently a member) was convinced that felldn practiced black magic in his basement and was determined to close the temple down. he went to a number of local bodies and authorities to have him stopped. needless to say, the individuals he approached on these committees were all whare ra members who "persuaded" him, after "thorough investigations

lldn of being a deluded dreamer and an individual who sanctioned "astral junketing" having met people who knew felldn in new zealand, a totally different person emerges than that portrayed by historians. firstly, he was a perfectionist who demanded a great deal of his students. secondly, he was a down to earth individual. the "astral junketing' of those in the amoun temple never occurred at whare ra; of this i have been assured by a number of whare ra members from the temple's early days. if felkin was a dreamer, as ellic howe claims, it was a totally different man who came to new zealand, for he must have undergone a dramatic change in character. one of the major problems that caused whare ra to split from the stella matutina was the buildup of insane comments to the fe&ins from the amoun

re to do so could result in the practitioner encountering the same problems experienced by amoun chiefs, as francis king relates in his book, ritual magic in england. felkin, on the other hand, had strict rules about slaying, and often preached about the dangers of over-slaying (i.e. too much too often in a limited period. without doubt, the most forgotten of all the golden dawn temples was whare ra, yet it was described by those who had seen others as the largest in size and membership. the official whare ra history lecture is as follows: after ruth and reginald gardiner arrived from canada, they settled in havelock north, a small village in the east coast district of the north island of new zealand, in 1907, where his brother, rev. allen gardiner was vicar. they met an old friend harold

0 0

neophyte (all give the sign of the neophyte to the hierophant, then the hiereus gives both signs after the others have completed it. very honored hierophant, all present are initiated members" hierophant (gives the sign of the enterer, but not the sign of the silence to the west "let the number of officers of the grade and nature be proclaimed, for by names and images are all powers awakened and re-awakened (hierophant now gives the sign of silence) hierophant "honored hiereus, remind us of the chief officers" hiereus "there are three chief officers, the hierophant, the hiereus, and the hegemon" hierophant "is there any peculiarity in these names" hiereus "they all commence with the letter 'h" hierophant "and of what is this letter a symbol" 26 hiereus "of life, because the letter h is ou

ep, you may gently remind yourself that if a dream should occur, you will remember them, and that upon waking, no matter what time of day or night, you will record the experiences. it isn't necessary to write out the dream verbatim. generally, writing a paragraph on the highlights of the 71 dream will suffice. this is so that even in years to come, in reviewing your past dreams, the dream will be re-incited into your conscious mind. it is a good idea to get into the habit of writing the dreams immediately after they occur, although this may not always be possible. one method that you may use to remember your dreams would be in the use of affirmations. every night when you go to bed simply affirm to yourself repeatedly "i will remember my dreams. many adepts on their own accord will tend to

u have done is created a sphere in brilliant white all around you with electric blue pentagrams at the quarters which have been charged and sealed with god names. part three: the evocation of the archangels 87 step 1 stretch your arms straight out to the sides, so that your body forms a cross. take a second or two to once again feel the energies that you felt when performing the qabalistic cross. re-create a cross of light within your being (the cross also represents the four archetypal elements: air, earth, fire and water).step 2 say: before me, vibrate) rah-fay-el."visualize the archangel raphael on a hill in front of you. he is dressed in a yellow robe which has purple highlights. he carries a caduceus wand (the symbol used by doctors, a wand entwined by serpents, which represents the l

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

i still heathen in the latter half of the 11th century; see hehuoltl 1, 21. 23 (an. 1066. the rugians not till 1168; helm. 2, 12. 13- ha-ptizata est albofledi.s. lanthildis chrismata est, greg. tur. 2, 31. so among the goths, chrismation is administered to sigibert's wife brunechild (4, 27, and to ingund's husband herminichild (5, 38, who assumes the new name of joannes. the arians appear to have re-baptized converts froni catholicism; ingund herself was compelled by her grandmother-mother in law goisuiiitha' ut rebaptizaretur. rebaptizare katholicos, eugippii vita severini, cap. 8. 4 introduction. had heathen inhabitants on the loire and seine, burgundy in the vosges, austrasia in the ardennes; and heathens seem still to have been living in the present flanders, especially northwards towa

where they shall drive it to, or among what people he shall fall that god is angry with, ej' ovspirit in men, which breaks out in promethean defiance and threats, or even takes a violent practical turn (see suppl. herodotus 4, 94 says of the thracians: ovtoc oi avroi pj]ikere koi darpatrrjv to^ 6ovt; avco trpot tov ovpavov, wrreixevat tod dem. if the god denied the assistance prayed for, his statue was flung into the river by the people, immersed in water, or beaten. in the carolingian romances we repeatedly come upon the incident of charles threatening the deity, that if he deny his aid, he will throw down his altars, and make the churches with all their priests to

bilde mezzen' is therefore the same thing as' ein bilde schaj^en' to create (troj. 19805, or giezen to cast, mould (walth. 45, 25. ms. 1, 195^ 2, 226; and in suchenwirt 24, 154 it says' got het gcgozzcn uf ir vel, ir mlindei rot und wiz ir kel; which throws a significant light on the gothic tribal name gduts, a.s. gcdt ohg. k6z (see suppl. as. scippcnd, creator, ohg. sccfo, scephio, mhg. scjicpfa-re, wh. 1, 3. nhg. schopfer. some of these names can be strung together, or they can be intensified by composition: drohtin god, hel. 2. 13. wcddand fro min, hel. 148, 14. 153, 8. frcd dryhten, beow. 62. 186. lif-frcd, cil^dm. 2, 9. 108, 18. 195, 3. 240, 33. beow. 4. the earthly cuning with a prefix can be used of god: ivuldorcyning, king of glory, ctedm. 10, 32. hcvancuning, hel. 3, 12, 18. 4, 14

(ut mos est barbaris hujusmodi generis) sanguinem diis suis proimiare dcvovcrat^ lasaulx die siilmopfer der griechen u. eomer, wurzburg 1841, pp. 8 13- conf. c?es. de b. gall. 6, 17 on the worship of mars among the gauls; and procop. de b. goth. 3, 14 on the slavens and antes: bebv yih yap i'va tov ttji aatpanris drjjjliovpyov unavtcov kvpiov povov avtov vopl^ovatv flvai, kal dvovcriv avto [iuas re ka\ upela anavta. ax\ evetsai/ avrols iv tvoctlv ijstj 6 6i'ii/atos fir, t] voam cixovcxi, rj es tvokepov kaditttcipevois, etrayyewovrai ptv, rjv dtafpvycocri, qvaiav ro) 6 o avrt rrji'^v(^rjs avtika ttoirjcrav, 8ia(pvy6i/t s de dvovaiv onep vtrea^ovto /cat o'iourai ti)v acorrjpiav ravrr^s si) t^s bvaias avrols fcovrjcroai^ of him avigustine says, in sermo 105, cap. lo: rhadagaysus rex gothorui

ed of christianity, was called upon 'at hann skyldi eta hrossasldtr' saga hak. g6(5a cap. 18. from tac. ami. 13, 57 we learn that the hermunduri sacrificed the horses of the defeated catti. as late as the time of boniface (ei^ist. ed. wlirdtw. 25. 87 serr. 121. 142),i the thuringians are strictly enjoined to abstain from horseflesh. agathias bears witness to the practice of the alamanni 'itrirovi re kab l3oa, kui axxa arra [xvpla k a par o fiovpt (beheading, i7n6etd^ov(tl, ed bonn. 28, 5. here we must not overlook the cutting o^ of the head, which was not consumed with the rest, but consecrated by way of eminence to the god. when cacina, on approaching the scene of varus's overthrow, saw horses heads fastened to the stems of trees (equorum artus, simul trtincis arlorum antefixa ora, tac. a

3 8 INITIATION CEREMONY

fore him. hiero: axieros the first kabir spake to kasmillos the candidate and said i am the apex of the triangle of flame. i am the solar fire pouring forth its beams upon the lower world. life giving. light producing. by what symbol dost thou seek to pass by? heg: by the symbol of the pyramid of flame. hiero: hear thou the voice of axieros the first kabir. the mind of the father whirled forth in re-echoing roar, comprehending by invincible will ideas omniform, which flying forth from that one fountain issued; for the father alike was the will and the end; by which yet are they connected with the father, according to alternating life, through varying vehicles. but they were divided asunder, being by intellectual fire distributed unto other intellectuals. for the king of all previously plac

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

acknowledged every rock, tree and stream as deities in the life force, and the earth as mother, offering both womb and tomb. prehistoric witchcraft early man used sympathetic, or attracting, magick- in the form of dances, chants and cave paintings of animals- to attract the herds of animals that provided for the needs of the group, and to bring fertility to humans and animals alike. hunters would re-enact the successful outcome of a hunt and would carry these energies into the everyday world. offerings were made to the mistress of the herds and later to the horned god, who was depicted wearing horns or antlers to display his sovereignty over the herds. animal bones would be buried so that they, like humankind, would enjoy rebirth from the earth mother's womb. where hunter-gatherers today c

ght the candle in the west of the circle. if working in a group, this should be done by the person standing by the west candle. as you light the candle of the west say: i call upon the guardians of the mighty oceans, the inland seas, the straits and the channels between land to protect my/our undertakings and to create this circle of light. may the circle be unbroken to keep all within from harm* re-light the taper if necessary from the west candle. carry the taper of light to the candle in the north, creating an arc of light. light the candle in the north (if working in a group, the taper is given to the person sitting nearest the north candle, who comes forward as the first person returns to sit in the circle) as the candle in the north is lit, say: i call upon the guardians of the rushi

working in a group, the taper is given to the person sitting nearest the north candle, who comes forward as the first person returns to sit in the circle) as the candle in the north is lit, say: i call upon the guardians of the rushing rivers, the watercourses and the canals to protect my/our undertakings and to create this circle of light. may the circle be unbroken to keep all within from harm* re-light the taper if necessary and carry it in an unbroken arc to the east (pass it to the next person, if working in a group) and light the east candle, saying: i call upon the guardians of the lakes, the still pools, ponds and marshes to protect my/our undertakings and to create this circle of light. may the circle be unbroken to keep all within from harm* re-light the taper once again and in t

rm place* add a coin to the pot every day if you can. to empower the spell even further, you could also place a pot of basil, a herb of wealth, to the east of the burner during the ritual and after the three days, place the charged herbs on a window ledge to attract money. do something positive to help a person, animal or place on the day after the third ritual. it need not involve money. you can re-light the oils at any time if energies seem sluggish and repeat the whole ritual a moon cycle later for as long as is necessary. there may be a lot of negative vibes swimming the other way, so persevere and be patient. incense magick incense has formed a central part of religious and magical ceremonies for thousands of years in lands as far apart as india and north america. it has been used for

direction of some internal organ. this clear crystal stone has always been associated with energising powers and with healing. in its spherical form of completeness, it is perhaps the ultimate healing and magical stone. you can buy tiny spheres quite cheaply and these work just as well as a large crystal ball. sunlight is good for energising and improving physical health and vitality, encouraging re-growth and regeneration, and for matters of the mind where clarity and optimism are needed. moonlight is potent for removing illness or pain and for all problems concerning emotions, hormones or fertility and is especially effective in healing women, children and pets* direct the sunlight or the light of the full moon into your crystal sphere, so that it shines on the person you are healing, or

ABRAMELIN1

e of a whole lunation. now, in the cabala, we generally prepare ourselves forty days before. now concerning the place, it must be chosen clean, pure, close, quiet, free from all manner of noise, and not subject to any stranger's sight. this place must first of all be exorcised and consecrated; and let there be a table or 6 publishcd originally by lackington& allen, london, 1801; but reprinted and re-issued by bernard quaritch, piccadilly, some years since. introduction xxii altar placed therein, covered with a clean white linen cloth, and set towards the east: and on each side thereof place two consecrated wax-lights burning, the flame thereof ought not to go out all these days. in the middle of the altar let there be placed lamens, or the holy paper we have before described, covered with

n these three books is comprised all that can be necessary for this operation. for i have written it with much care, attention, and exactitude; so that there is no phrase which doth not give thee some instruction or advice. however, i pray such an one for the love of god, who reigneth and will reign eternally, to commence no operation unless beforehand for the space of six months he hath read and re-read this book with care and attention, considering all points in detail; for i am more than sure that he will not encounter any doubtful matter which he will not be able to solve himself, but further day by day will he assume unto himself a great and ardent desire, pleasure, and will, to undertake this so glorious operation; the which can be effected by any person of any religion soever,66 pro

owever, in 1386, he took possession of hungary, repulsed the poles, overcame the rebellious nobles; and then marched against the wallachians and turks, but he was beaten, and later, notwithstanding the help of france and england, he lost the battle of nicopolis in 1396, he escaped on board a vessel in the black sea, and for eighteen months was a fugitive from his kingdom; and at the moment of his re-entering hungary he was made prisoner by the discontented nobles, and shut up in the citadel of ziklos. escaping thence into bohemia, he, however, reconquered his throne, and in 1410 was raised to the empire by one party among the electors, while josse, marquis of moravia, and wenceslaus were elected by other factions. a remarkable coincidence, seeing that at this moment when three emperors pos

ABRAMELIN2

sh to give one over unto any person, see that such person be distinguished and meritorious, for the sacred magic 90 they love not to serve those of base and common condition. but should such person unto whom you give them have made some express pact (with spirits) in such case the familiar spirits will fly in haste to serve him (13) these three books of this present operation ought to be read and re-read an infinitude of times; so that in the space of six months before commencing, he who operateth should be fully instructed and informed therein; and if he be not a jew, he should further be conversant with many of the customs and ceremonies which this operation demandeth, so as to become accustomed unto that retirement which is so necessary and useful (14) should he who performeth this oper

s into other hands (than your own, in making this book i have in no way availed myself of eloquent but peculiar expressions, which those who write such works usually make use of and even then not without mystifications. but i have employed a certain manner of arrangement, making a mixture of the subject matter, and dispersing it here and there in the chapters so that you may be forced to read and re-read the book many times, and also the better so to do, to transcribe and imprint it in your memory. render then your thanks unto the lord god almighty, and never forget my faithful advice, even unto the day of your death. thus will the divine wisdom and magic be your wealth, and never can you find a greater treasure in the world. obey promptly him who teacheth you that which he hath learned by

ABRAMELIN3

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

ADEPTUS MINOR INITIATION

t traced, but none can read them unless he hath been taught in thy school. therefore, even as servants look unto the hands of their masters and handmaidens unto their mistresses, even so our eyes look unto thee, for thou alone art our help. o lord, our god, who should not extol thee? who should not praise thee "all is from thee, all belongeth unto thee. either thy love or thy anger all must again re-enter. nothing canst thou lose, for all must tend unto thy honor and majesty. thou art lord alone, and there is none beside thee. thou dost what thou wilt with thy mighty arm, and none can escape from thee. thou alone helpest in their necessity the humble, the meek-hearted and the poor, who submit themselves unto thee; and whosoever humbleth himself in dust and 11 ashes before thee, unto such a

he year of our lord under, 1484. frater n.n. and those with him then cleared away the rest of the brickwork, but let it remain that night unopened as they wished first to consult the rota" third "you will now quit the portal for a short time, and on your return the ceremony of opening the tomb will be proceeded with. take with you this wand and crux ansata (hands it to him) which will ensure your re-admission (aspirant goes out, carrying the wand and crux of chief adept) second point (preparation of tomb. chief adept lies in full regalia in the pastos representing frater c.r.c. on his breast is the rose cross lamen suspended from the double phoenix collar. his arms are crossed on his breast and he holds crook and scourge. between them lies the book (t. lid of pastos closed and circular alt

n hwchy we die, through the holy spirit we rise again (the pastos is closed and the altar is replaced) second "so, then our frater n.n. and his companions reclosed the pastos for a time, set the altar over it, shut the door of the tomb, and placed their seals upon it (all quit the vault. aspirant carries crook and scourge; the door is closed and aspirant is led out of the portal. the tomb is then re-opened and chief adept released) 22 third point (tomb is prepared as in diagram. door is not quite closed. in the southeast angle is diagram of minutum mundum; in northeast that of sword and serpent. due east, the mountain. altar as before with crook and scourge added later. chief stands at east with arms extended. pastos outside in portal, head to the east. lid laid side by side with space bet

ALEE J BOOK OF AIWASS

try getting a modest amount of background information about the deity so your brain responds to the correct archetype. 2. procure a painting, statue, print, drawing of the deity along with the sigil related to it. 3. prepare a place for quiet meditation lit with candles you feel are most conducive. place the likeness of the deity in plain view, at eye level, along with the sigil. 4. make sure you're seated comfortably, either on a chair or cushion. 5. fixing your eyes on the likeness of the deity, keep repeating the obvious in a forceful and compelling manner. for example "you are satan, creator of all things" do this until you are exhausted or it is time to go to sleep. 6. keep repeating this ritual. do not look for results. godform will happen when you least expect it. the effect is unmi

he daemons you are referring to are called "sleepers" but they are this way for a reason. recently, it was time for me to awaken one. he was an avowed atheist, which is fairly common. as was the case with me, his secret name had to be uttered by another daemon. timing is everything! it takes a while, then memories begin to creep. the daemon form attaches itself to the physical form. it's like you're being switched from a/c to d/c (alternating to direct current. why do sleepers exist? let's say, for example, aiwass has two physical forms; lord egan (awake) and a child growing up in some other part of the world (asleep. my daemon companion knows about the child. well, my body outlives its usefulness, i become ill and die. my companion visits the child and whispers "aiwass" the child awakens

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

agically, at the age of 46 on march 15, 1937, a victim of cancer of the intestine and bright's disease. though persons of such renown as dashiell hammett were to become involved in his work, anthologising it for publication both here an abroad, the reputation of a man generally conceded to be the "father of gothic horror" did not really come into its own until the past few years, with the massive re-publication of his works by various houses, a volume of his selected letters, and his biography. in the july, 1975, issue the atlantic monthly, there appeared a story entitled "there are more things, written by jorge luis borges "to the memory of h.p. lovecraft. this gesture by a man of the literary stature of borges is certainly an indication that lovecraft has finally ascended to his rightful

of the zodiac or fixed stars enki; lumashi (igigi) 3. sphere of saturn adar 4. sphere of jupiter marduk 5. sphere of mars nergal 6. sphere of the sun utu 7. sphere of venus inanna 8. sphere of mercury nebo 9. sphere of the moon nanna 10. sphere of the elements kia 11. air anna 12. mercury gudud 13. moon sin 14. venus dlibat 15. aries agru (xubur) 16. taurus kakkab u alap shame (kingu) 17. gemini re'u kinu shame u tu'ame rabuti (viper) 18. cancer shittu (snake) 19. leo kalbu rabu (lakhamu) 20. virgo shiru (whirlwind) 21. jupiter umunpaddu 22. libra zibanitum (ravening dog) 23. water badur 24. scorpio akrabu (scorpion-man) 25. sagittarius pa-bil-sag (hurricane) 26. capricorn suxur mash (fish-man) 27. mars mastabarru 28. aquarius gula (horned beast) 29. pisces dilgan u rikis nuni (weapon) 30

ALEISTER CROWLEY BOOK OF LIES

ecause of the reference to the meaning of this title page, as explained above; partly because it is intensely amusing for crowley to quote tennyson. there is no joke or subtle meaning in the publisher's imprint. book of lies get any book for free on: www.abika.com 4 foreword the book of lies, first published in london in 1913, aleister crowley's little master work, has long been out of print. its re-issue with the author's own commentary gives occasion for a few notes. we have so much material by crowley himself about this book that we can do no better that quote some passages which we find scattered about in the unpublished volumes of his "confessions" he writes..none the less, i could point to some solid achievement on the large scale, although it is composed of more or less disconnected

, and declares them to be the universe. this folly is due to the pride of reason. the adept concentrates the microcosm in tiphareth, recognising an unity, even in the microcosm, but, qua adept, he can go no further. the master of the temple destroys all these illusions, but remains silent. see the description of his functions in the equinox, liber 418 and elsewhere. in the next grade, the word is re-formulated, for the magus in chokmah, the dyad, the logos. the ipsissimus, in the highest grade of the a'.a, is totally unconscious of this process, or, it might be better to say, he recognises it as nothing, in that positive sense of the word, which is only intelligible in samasamadhi. book of lies get any book for free on: www.abika.com 22 [28] 7 kappa-epsilon-phi-alpha-lambda-eta zeta the di

goat, the symbol of matter, capricornus, the devil of the tarot; which is the picture of the goat of the sabbath upon an altar, worshipped by two other devils, male and female. as will be seen from the photogravure inserted opposite this chapter, laylah is herself not devoid of "devil, but, as she habitually remarks, on being addressed in terms implying this fact "it's nice to be a devil when you're one like me" the text need no comment, but it will be noticed that it is much shorter that the title. now, the devil of the tarot is the phallus, the redeemer, book of lies get any book for free on: www.abika.com 162 and laylah symbolises redemption to frater p. the number 77, also, interpreted as in the title, is the redeeming force. the ratio of the length of title and text is the key to the

ALEISTER CROWLEY LIBER 777

the jinn) and some endnote material (the 99 names of god) in that language have not been entered] this electronic edition of 777 was prepared from the version of 777 revised printed in 777 and other qabalistic writings (originally published as the qabalah of aleister crowley. as far as i can tell this was a facsimile from the 1955 first edition of 777 revised; while crowley s original preface was re-set in the 1955 edition, the tables of correspondence, crowley s notes thereon, and the appendix giving the trigrams and hexagrams of the i ching were with minor exceptions straight facsimiles from the original 1909 edition of 777. in preparing the present edition i have included, besides the preface, tables, notes and appendix from the original edition, the following additional material from 7

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ough solstice stubborn to equinox. and i rave; and i rape and i rip and i rend everlasting, world without end, mannikin, maiden, maenad, man, in the might of pan. io pan! io pan pan! pan! io pan- vii illustration on page viii described: this is the set of photos originally published facing page 12 in equinox i, 2 and titled there "the signs of the grades" these are arranged as ten panels* in this re-publication, the original half-tones have been redone as line copy. each panel consists of an illustration of a single human in a black tau robe, barefoot with hood completely closed over the face. the hood displays a six-pointed figure on the forehead- presumably the radiant eye of horus of the a. a, but the rendition is too poor in detail. there is a cross pendant over the heart. the ten pane

ual relation. neither can possess any meaning except in terms of the other. our "discoveries" are exactly as much of ourselves as they are of nature. america and electricity did, in a sense, exist before we were aware of them; but they are even now no more than incomplete ideas, expressed in symbolic terms of a series of relations between two sets of inscrutable phenomena> it is perfectly easy to re-model one's conception at any moment. now there is a traditional correspondence, which modern experiment has shown to be fairly reliable. there is a certain natural connexion between certain letters, words, numbers, gestures, shapes, perfumes and so on, so that any idea or (as we might call it "spirit, may be composed or called forth by the use of those things which are harmonious with it, and

ughter, is indeed a degradation> is symbolised the whole course of the universe. it will be seen that (after all) the climax is at the end. it is the second half of the formula which symbolises the great work which we are pledged to accomplish. the first step of this is the attainment of the knowledge and conversation of the holy guardian angel, which constitutes the adept of the inner order. the re-entry of these twin spouses into the womb of the mother is that initiation described in liber 418, which gives admission to the inmost order of the a. a. of the last step we cannot speak. it will now be recognised that to devise a practical magical ceremony to correspond to tetragrammaton in this exalted sense might be difficult if not impossible. in such a ceremony the rituals of purification

man. we have thus a tetragrammaton which contains no feminine component. the initial force is here the holy spirit and its vehicle or weapon the "sword and balances. justice is then done upon the mercurial "virgin, with the result that the man is "hanged" or extended, and is slain in this manner. such an operation makes creation impossible- as in the former case; but here there is no question of re-arrangement; the creative force is employed deliberately for destruction, and is entirely absorbed in its own sphere (or cylinder, on einstein's equations) of action. this work is to be regarded as "holiness to the lord. the hebrews, in fact, conferred the title of qadosh (holy) upon its adepts. its effect is to consecrate the magicians who perform it in a very special way. we may take note als

ll remembered that each object is bound by the oaths of its original consecration as such. thus, if a pantacle has been made sacred to venus, it cannot be used in an operation of mars; the energy of the exorcist would be taken up in overcoming the opposition of the "karma" or inertia therein inherent- 105 magick in theory and practice by aleister crowley 1988 e.v. key entry and proof reading with re-format and conversion from xywrite to 7-bit ascii on 10/14/90 e.v. done by bill heidrick, t.g. of o.t.o (further proof reading desirable) disk 2 of 4 copyright (c) o.t.o. o.t.o. p.o.box 430 fairfax, ca 94930 usa (415) 454-5176- messages only. limited license except for notations added to the history of modification, the text on this diskette down to the next row of asterisks must accompany all

ALEISTER CROWLEY MAGICK WITHOUT TEARS

emble, his path) but do get it into you head that "if the blind lead the blind, they shall both fall into the ditch" if you had seen 1% of the mischief that i have seen, you would freeze to the marrow of your bones at the mere idea of seeing another member through the telescope! well, i employ the figure of hyperbole, that i admit; but it really won't do to have a dozen cooks at the broth! if you're working with me, you'll have no time to waste on other people. i fear your "christianity" is like that of most other folk. you pick out one or two of the figures from which the alexandrines concocted "jesus (too many cooks, again, with a vengeance) and neglect the others. the zionist christ of matthew can have no value for you; nor can the asiatic "dying-god- compiled from melcarth, mithras, ad

7* greek letters in the original 21 it is very good hearing that these letters do good, but rather sad to reflect that it is going to make you so unpopular. your friends will notice at once that glib vacuities fail to impress, and hate you, and tell lies about you. it's worth it. yes, your brain is quite all right; what is wanted is to acquire the habit of pinning things down instantly (he says 're-incarnation- now what exactly does he mean by that? he says "it is natural to suppose: what is "natural, and what is implied by supposition) practice this style of criticism; write down what happens. within a week or two you will be astounded to discover that you have got what is apparently little less than a new brain! you must make this a habit, not letting anything get by the sentries. indee

ent in thought, and in experience; for in it "reality" is "illusion "freewill" is "destiny, the "self" is the "not-self; and so for every puzzle of philosophy. not too bad an analogy is an endless piece of string. like a driving band, you cannot tie a knot in it; all the complexities you can contrive are "tom fool" knots, and unravel at the proper touch. always either naught or two! but every new re-arrangement throws further light on the possible tangles, that is, on the nature of the string itself. it is always "nothing" when you pull it out; but becomes "everything" as you play about with it,14 since there is no limit to the combinations that you can form from it, save only in your imagination (where the whole thing belongs) and that grows mightily with experience. it is accordingly wel

french or german or whatever language you like best, walk around your chair three times (so as to forget the english) and then translate it back again. you will gather a useful impression of the value of the masterpiece by noticing the kind of difficulty that arises in the work of translation; more, by observing the effect produced on you by reading over the result; and finally, by estimating the re-translation; has the effect of the original been enhanced by the work done on it? has it become more lucid? has it actually given you the information which it purported to do (i am giving you credit for very unusual ability; this test is not easy to make; and, obviously, you may have spoilt the whole composition, especially where its value depends on its form rather than on its substance. but w

t her the names of the signs; she knew no astrology, net even the simple correspondences. after about a month, she was better at it than i was("why strange" you mutter rudely "quite right, my dear! i have always been a wretched reader of character. bless my soul! there was a time when i had hopes of you" i savagely retort) she had picked up the knack, the trick of it; she could select, eliminate, re-compose, compare with past experience, and form a judgment, without knowing the names of its materials. when you have got your sea-legs at both these parts of your astrological education, you may (i think) put out to sea with some confidence. perhaps a fair test of your fitness would be when you got three people right out of four, in a total of a score or so. well, allow for my being in a "mood

ALEISTER CROWLEY MEDITATION

he keys have never been actually lost, they have certainly been little used<keys have always kept very quiet about it. this has been especially necessary in europe, because of the dominance of persecuting churches> again, the confusion of thought caused by the ignorance of the people who did not understand it has discredited the whole subject. it is now our task to re-establish this science in its perfection. to do this we must criticize the authorities; some of them have made it too complex, others have completely failed in such simple matters as coherence. many of the writers are empirics, still more mere scribes, while by far the largest class of all is composed of stupid charlatans. we shall consider a simple form of magick, harmonized from many systems

ALEISTER CROWLEY SEPHER SEPHIROTH

ute *nydm 756 spheres; numbers; emanations twryps years twn# nun: a fish *nwn ages; worlds *mymlw( 757 clusters: netzach and hod twlk) the shield (or star) of david (the hexagram *dwd ngm 758 perdition; the destroyer (ex. 12:23) tyx#m copper ore; bronze t#xn to love very much *nnx victories *myxcn 759 powder(s) of the merchant lkwr tqb) music *nwgn 760 both active and passive (said in the qabalah re: the sephiroth) lbqtmw lybqm confinement, detention trc( resemblance, likeness, image *nwymd at the end of the days; the right hand *nymy wings *mypnk bone; substance, essence; body *mc( divination; witchcraft *msq 761 ruin, destruction, sudden death *ns) 762 a structure; mode of building *nynb apertures *mybqn 764 gracious, obliging, indulgent *nwnx brains *nyxwm 765 and god blessed them myhl)

ALEISTER CROWLEY TAO TEH KING

fillment of my true will for which i came to earth, and wring labour and sorrow to the utmost of which humanity is capable, the will to open the portals of spiritual attainment to my fellow men, and bring them to the enjoyment of that realisation of truth, beneath all veils of temporal falsehood, which has enlightened mine eyes and filled my mouth with song. the tao teh king((weh note: pagination re-starts from this point in the ts. the notes were collected to the back of the ts under the heading 'notes, beginning as page 88, but have been moved up to citation page in this version. chapter numbers have been placed above chapter titles, but this positional distinction is not made in the ts) liber lxxxi the tao teh king a new translation by ko yuen. chapter i the nature of the tao. 1. the ta

ALEISTER CROWLEY THE HEART OF THE MASTER

the foul mists of massacre, whose heat is forcing the congealed miasma to steam skyward in those murky bands of dim grey cloud? hark! yes, the few that are still alive have seen what rouses them to lift their crippled arms, to stare with blear bloodshot eyes, to jabber with broken jaw-bones and torn tongues "for christ's sake" screams an emasculate rag of flesh "don't look at that damned star "we're lost" another squeals "the beast" yells a third: maniac. i too am appalled not a little. for on the moving fumes crawl monstrous and hideous shapes- frightful forms, detestable gestures. all past belief for loathsomeness: filling my mortal spirit with delirious fear. beholding them, the wounded writhe in deadly anguish. some crazily catch up the filth in which they are already half sunk to thro

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

all this is a male mind trying to contemplate the revelations of a goddess. square peg and round hole problems may arise. i feel a certain necessity to explain that an 'avatar' implies rather a release from the limits of personality than anything else. the scarlet woman and i are peculiarly representative of nuit and hadit by virtue of our attainments in making our consciousness omniform as they re. it must not be supposed that our original individualities can claim any special prerogatives as such. al i,18 "burn upon their brows, o splendrous serpent" the old comment 18. the serpent is the symbol of divinity and royalty. it is also a symbol of hadit, invoked upon them. the new comment for the images in this and the next verse see the stele of revealing, to which they allude. the serpent

thus interwoven of these, is bliss. naught is beyond bliss. the man delights in uniting with the woman; the woman in parting from the child the brothers of a'.a. are women; the aspirants to a'.a. are men" in order to have motion one must have change. in fact, one must have this in order to have anything at all. now this change is what we call love. thus "love under will" is the law of motion. the re-entrant character of this motion is difficult to conceive; but the aspirant is urged to try to assimilate the idea. a hindu might compare the cosmic process to a churn which out of milk made butter to feed a milk-producing woman, every step in the cycle being a progress of joy. time is necessarily created by us in order to make room for the apparent existence of the duality which we devise for

concentration mighty and terrible of my thought that i may bring forth this mystery in expression. for this method is of virtue and profit; by it mayst thou come easily and with delight to the perfection of truth, it is no odds from what thought thou makest the first leap in thy meditation, so that thou mayst know how every road endeth in monsalvat, and the temple of the sangraal "sequitur de hac re "i believe generally, on ground both of theory and experience, so little as i have, that a man must first be initiate, and established in our law, before he may use this method. for in it is an implication of our secret enlightenment, concerning the universe, how its nature is utterly perfection. now every thought is a separation, and the medicine of that is to marry each one with its contradic

, and throwing back thy mind to receive impression from environment, as at thy first beginning. verily, the nature of this method is solution, and the destruction of every complexity by explosion of ecstasy, as every element thereof is fulfilled by its correlative, and is annihilated (since it loseth separate existence) in the orgasm that is consummated within the bed of thy mind "sequitur de hac re "thou knowest right well, o my son, how a thought is imperfect in two dimensions, being separate from its contradiction, but also constrained in its scope, because by that contradiction we do not (commonly) complete the universe, save only that of its discourse. thus if we contrast health with sickness, we include in their sphere of union no more than one quality that may be predicted of all th

s which express the laws according to which we move our muscles. my knowledge consists exclusively of the mechanics of my own mind. all that i know is the nature of its norm. the judgments of the reason are arbitrary, and can never be verified. truth and reality are simply the substance of the reason itself. my demonstration that "none-two is the formula of the universe" should then preferably be re-stated thus "the mind of the beast 666 is so constituted that it is compelled to conceive of an universe whose formula is none-two" i note that laotze makes no attempt to announce a tao which is truly free from teh. teh is the necessary quality of tao, even though tao, withdrawing teh into itself, seems to ignore the fact. the only pause i make is this, that mine own holy guardian angel, aiwaz

ALEISTER CROWLEY THE QABALAH

ruth. so also, to construct a talisman, or to invoke a spirit. the methods of discovering dogma from sacred words are also numerous and important: i may mention (a) the doctrine of sympathies: drawn from the total numeration of a word, when identical with, or a multiple or submultiple of, or a metathesis of, that of another word (b) the method of finding the least number of a word, by adding (and re-adding) the digits of its total number, and taking the corresponding key of the taro as a key to the meaning of the word (c) the method of analogies drawn from the shape of the letters (d) the method of deductions drawn from the meanings and correspondence of the letters (e) the method of acrostics drawn from the letters. this mode is only valid for adepts of the highest grades, and then under

ALEISTER CROWLEY THE SWORD OF SONG

press somewhere beyond the tanarian hills first published society for the propagation of religious truth benares [i.e. boleskine, foyers, inverness] 1904 e.v. reprinted in vol ii. of crowley s collected works society for the propagation of religious truth 1906 e.v. this electronic edition (based on the collected works printing) hastily prepared by frater t.s. for sunwheel oasis, o.t.o. 2001 e.v. re-proofed and corrected edition issued by celepha s press august 2003 e.v (c) ordo templi orientis jaf box 7666 new york ny 10116 u.s.a. 1 you are sad! the knight said, in an anxious tone: let me sing you a song to comfort you* is it very long? alice asked. it s long, said the knight, but it s very very beautiful. the name of the song is called the book of the beast. oh! how ugly cried alice. nev

wn your fat. you ve a very fine voice could you only control it! 110 and an emerald ring and i know where you stole it! but for goodness sake give up attemptiing br nnhilde; try a boarding-house cook, or a coster s matilda! the sword of song 28 live out thy life! character of balti. his religious sincerity. relations of poet and the egyptian god of wisdom. crowley dismissed with a jest. still you re young yet, scarce forty we ll hope at three score you ll be more of a singer, and less of a whore. 115 each to his trade! live out your life! fondle your child, and buss your wife! trust not, fear not, street straight and strong! don t worry, but just get along. i used to envy all my balti coolies21 120 in an inverse kind of religious hysteria, though every one a perfect fool is, to judge by ph

st, a play of fiends uncouth, 295 mocking the soul foredoomed to pain. in any case, its run must range through countless miseries of change. so far, no farther, gentle youth! the mind can see. so much, no more. 300 so runs the premiss major plain; identical, the noble truth first of the buddha s noble four! the premiss minor. i deplore these limitations of the mind 305 i strain my eyes until they re blind, and cannot pierce the awful veil* in memoriam all is sorrow pentecost 33 visible image of the soul of nature, whose name is fatalitiy. futility of all investigations of the mind into the first cause. faith our only alternative to despair? so says mansel. that masks the primal cause of being. with all respect to buddha, fleeing the dreadful problem with the word 310 who answers, as who as

ubtle splendour, and the wise love and dear bliss of truth. beware 765 lest your lewd laughter set a snare for any! thus and only thus will i admit a difference twixt spirit and the things of sense. what is the quarrel between us? 770 why do our thoughts so idly clatter? i do not care one jot for matter, one jot for spirit, while you say one is pure ether, one pure clay. i ve talked too long: you re very good 775 i only hope you ve understood! remember that conversion lurks nowhere behind my words and works. go home and think! my talk refined to the sheer needs of your own mind. 780 you cannot bring god in the compass of human thought? up stick and thump ass! let human thought itself expand bright sun of knowledge, in me rise! lead me to these exalted skies 785 to live and love and underst

ead of settling down to an enlightened and by no means overcrowded polygamy, prefer to employ poison. this is perhaps true, of goneril at least; regan is, if one may distinguish between star and star, somewhat the finer character. this criticism is perhaps true in part; but i will not insult the intelligence of my readers. i will leave it to them to take the obvious step and work backwards to the re-exaltion of lear, cordelia, edgar and company, to the heroic fields of their putty elysium (putty, not 1 this may merely mean despite the fact that i am dying though i am almost too weak to speak. if so, the one phrase in the play which seems to refute our theory is disposed of. execution of such criminals would be a matter of routine at the period of the play. notes 51 putney) in their newly-d

ALEISTER CROWLEY EQ I 1

ah! with what force and fire his veins roared! ah! how he leapt from the bed, and donned the holy robes. how he invoked the god of vengeance, horus the mighty, and turned loose the avengers upon the black soul that had sought his life! at the end he was calm and happy as a babe; he returned to bed, slept easy, and woke strong and splendid* night after night for ten nights this scene was acted and re-acted: always identical. on the eleventh day he received a postcard from hypatia gay that she was coming to see him that afternoon "it means that the material basis of their working is 105 exhausted" explained his master "she wants another drop of blood. but we must put an end to this" they went out into the city, and purchased a certain drug of which the master knew. at the very time that she

ee, no evil form shall spring up against thee. for yesterday is in thy right hand, and to-morrow in thy left, and to-day is as the breath of thy lips. i am the unveiled one standing between the two horizons, as the sun between the arms of day and night. my light shineth upon all men, and none can do me harm, neither can the sway of my rule be broken. i am the unveiled one and the unveiler and the re-veiler; the world lieth below me and before me, and in the brilliance of mine eyes crouch the images of things that be. space i unroll as a scroll, and time chimeth from mine hand as the voice of a silver bell. i ring out the birth and the death of nations, and when i rise worlds pass away as feathers of smoke before the hurricane. yet, o divine youth who has created thyself! what art thou? tho

ALEISTER CROWLEY EQ I 5

ruth. so also, to construct a talisman, or to invoke a spirit. the methods of discovering dogma from sacred words are also numerous and important: i may mention("a" the doctrine of sympathies: drawn from the total numeration of a word, when identical with, or a multiple of submultiple of, or a metathesis of, that of another word("b" the method of finding the least number of a word, by adding (and re- adding) the digits of its total number, and taking the corresponding key of the taro as a key to the meaning of the word("c) the method of analogies drawn from the shape of the letters("d) the method of deductions drawn from the meanings and correspondences of the letters("e) the method of acrostics drawn from the letters. this mode is only valid for adepts of the highest grades, and then unde

and glided off just as the aunt returned. eyre excused himself; half a mile from the house he left his horse to his man to lead home, and ten minutes later was groping for patricia in the dark. 128 white as a lily in body and soul, she took him in her arms. awaking as from death, he suddenly cried out "oh god! what is it? oh god! my god! patricia! your body! your body "yours" she cooed "why, you're all hairy" he cried "and the scent! the scent" from without came sharp and resonant the yap of a hound as the moon rose. patricia put her hands to her body. he was telling the truth "the visitor" she screamed once with fright, and was silent. he switched the light on, and she screamed again. there was a savage lust upon his face "this afternoon" he cried "you called me a dog. i looked like a do

ALEISTER CROWLEY EQ I 5

viduum is one, and whose permutation is one; whose light is one, whose life is one, whose love is one. for though thou art joined to the inmost mystery of the heaven, thou must accomplish the sevenfold task of the earth, even as thou sawest the angels from the greatest unto the least. and of all this shalt thou take back with thee but a little part, for the sense shall be darkened, and the shrine re-veiled. yet know this for thy reproof, and for the stirring up of discontent in them whose swords are of lath, that in every word of this vision is concealed the key of many mysteries, even of being, and of knowledge, and of bliss; of will, of courage, of wisdom, and of silence, and of that which, being all these, is greater than all these. begone! for the night of life is fallen upon thee. and

ing in the darkness. and the angel says: depart! for thou must invoke me only in the darkness. therein will i appear, and reveal unto thee the mystery of uti. for the mystery thereof is great and terrible. and it shall not be spoken in sight of the sun. therefore i withdraw myself (thus far the vision upon da'leh addin, a mountain in the desert near bou-s ada) december 3, 2.50-3.15 p.m "the angel re-appears" the blackness gathers about, so thick, so clinging, so penetrating, so oppressive, that all the other darkness that i have ever conceived would be like bright light beside it. his voice comes in a whisper: o thou that art master of the fifty gates of understanding, is not my mother a black woman? o thou that art master of the pentagram, is not the egg of spirit a black egg? here abidet

i cannot get any idea of the source of what i have been saying. all i can say is, that there is a sort of dew, like mist, upon the stone, and yet it has become hot to the touch. 149 all i get is that the apocalypse was the recension of a dozen or so totally disconnected allegories, that were pieced together, and ruthlessly planed down to make them into a connected account; and that recension was re-written and edited in the interests of christianity, because people were complaining that christianity could show no true spiritual knowledge, or any food for the best minds: nothing but miracles, which only deceived the most ignorant, and theology, which only suited pedants.23 so a man got hold of this recension, and turned it christian, and imitated the style of john. and this explains why th

mostly proper names, we found and marked a few misprints, but subsequently discovered each one of them in a printed table of errata, which we had overlooked. when one remembers the misprints in 'agrippa' and the fact that the ordinary hebrew compositor and reader is no more fitted for this task than a boy cognisant of no more than the shapes of the hebrew letters, one wonders how many proofs the re were and what the printer's bill was. a knowledge of the hebrew alphabet and the qabalistic tree of life is all that is needed to lay open to the reader the enormous mass of information contained in this book. the 'alphabet of mysticism' as the author says- several alphabets we should prefer to say- is here. much that has been jealously and foolishly kept secret in the past is here, but though

ALEISTER CROWLEY EQUINOX EQ I 1 2

known) rapidly oxidises and loses its properties so that if a really active preparation is required, it is best to get it made in india, using absolute alcohol and the fresh tops, or recently made charas, which, being a solid mass, does not readily oxidise. before closing it might be well to notice in detail the final investigations made by messrs. wood, spivey, and easterfield. the following is re-printed from the "proceedings of the chemical society" for 1897-8, and is to be found on page 66. cannabinol "the authors have continued their examination of cannabinol, the toxic resinous constituent of indian hemp (trans. 1896,"69" 539)"the substance boils with slight decomposition at about 400 its absorption spectrum shows no characteristic bands, its vapour-density at the temperature of boi

ady been shown by dunstan and henry."corresponding crystalline potassium and silver salts have been prepared and analysed. the name cannabinic acid is proposed for the unnitrated parent oxy-acid. 244 "amido-cannabinolactone, c11h11o2nh2 is obtained in colourless crystals melting at 119 when the nitro-lactone is reduced either by hydriodic acid, or by tin and hydrochloric acid."the base is readily re-crystallised from hot water, its salts cannot be recrystalised from water without decomposition; the hydriodide and the platinochloride have been analysed. in a later paper read before the chemical society messrs. wood, spivey, and easterfield (proc. chem. soc. 1897-8, page 184) say:"the oily lactone prepared from nitrocannabinolactone (oxycannabin) is shown to be a metatolybutyrlactone, oxycan

ch is "of brilliant gold or smoke colour and has sixteen petals corresponding to the sixteen vowel sounds, one might make a good mantra of the english vowel sounds, or the hebrew."curiouser and curiouser! the yogis identify the varana (ganges) with the ida-nadi, the asi with the pingala-nadi, and benares with the space between them. like my identification of my throat with the gate of the cimeti re du montparnasse. well, it requires very considerable discrimination and a good sound foundation of knowledge, if one means to get any sense at all out of these hindu books. 10.20. a little pranayama, i think. 10.22. can't get steady and easy at all! will try hanged man again. 10.42. not much good. the mantra goes on, but without getting hold of the chakkr m.'tis difficult to explain; the best s

are very arid, and chiefly valuable as a training of the will, while the ceremonies of the magic of light tune up the soul to that harmony when it is but one step to the crown. the real plan is, then, to train the will into as formidable an engine as possible, and then, at the moment in the ritual when the real work should be done, to fling forth flying that concentrated will "whirling forth with re-echoing roar, so that it may comprehend with 55 invincible will ideas omniform, which flying forth from that one fountain issued: whose foundation is one, one and alone. as therefore discipline of whatever kind is only one way of going into a wood at midnight on easter eve and cutting the magic wand with a single blow of the magic knife, etc. etc. etc. we can regard the western system as the es

ALEISTER CROWLEY EQUINOX EQ I 2 2

s an equilateral triangle composed of white bands enclosing the cross. this upward-pointing triangle nearly touches the top and lower limit of the sides of the banner. illustration "diagram 8. the lamen of the hiereus" this is a circular ring of white enclosing a black field with an circumscribed equilateral triangle pointing upward. the triangle is composed of white bands, and the black field is re-entrant in its center. illustration "diagram 9. the lamen of the hegemon" this is a circular ring of black enclosing a white field within which floats a solid black calvary cross "the hegemon" the place of the hegemon is between the two pillars, whose bases are in netzach and hod at the intersection of the paths of hb:peh and hb:samekh in the symbolic gateway of occult science: as it were at th

e path of the shades" the hegemon then suddenly lifts the veil, and the candidate sees before him standing on the steps of the throne the hiereus with sword pointed to his breast. slowly sinking the blade the "hiereus" says "child of earth, fear is failure: be thou therefore without fear! for in the heart of the coward virtue abideth not! thou hast known me, so pass thou on" the candidate is then re-veiled. then the "kerux" again bars his way, saying "child of earth! unpurified and unconsecrated! thou canst not enter the path of the east" this barring of the path is an extension of the meaning of the previous one, and the commencement of the formulation of the angle of kether. once again is the candidate purified with water and consecrated by fire; and the 256 hoodwink is slipped up to giv

obably after the nine hundred and ninety-nine billionth time i might be excused if i considered that catching balls was a necessary law of nature.28 yet nevertheless if i did arrive at such a conclusion without being fully conscious that at any moment i might have to recast the whole of these laws, i should be but a bat-headed dogmatist instead of the hawk-eyed man of science who is ever ready to re-see and to reform."29 296 28 why is it more probable that all men must die; that lead cannot of itself remain suspended in the air; that fire consumes wood and is extinguished by water; unless it be that these events are found agreeable to the laws of nature, and there is required a violation of these laws, or in other words a miracle, to prevent them- hume, iv, p. 133 "it is a miracle that a d

progress in search of the stone of the philosophers, which is hidden in the mountain of abiegnus. there are eighteen recorded visions33 between the commencement of november and the end of december 1898, but as there is not sufficient space to include them all, only six of the most interesting will be given. being all written in his private hieroglyphic cipher by frater p, we have been obliged to re-write them completely, and elaborate them. no. 5.34 "after fervent prayer i was carried up above the circle35 which i had drawn, through a heavy and foggy atmosphere. soon, however, the air grew purer, and after a little i found myself in a beautifully clear sky "on gazing up into the depths of the blue, i saw dawn immediately above me a great circle; then of a sudden, as i looked away from its

d a flock of eagles, and, descending, prayed and rejoined my body "my body was intensely strengthened; i was filled with a feeling of power and glory. i gave thanks' no. 10 "queen's hall. during the "andante" of beethoven's symphony in c (no. 5) i assume white astral, and fill the entire hall. then i looked up to god, and impulses of praise and prayer possessed me. presently i shrink forcibly and re-enter my body" no. 14 "i draw the circle and recite the 'lesser banishing ritual';37 but performed it badly, omitting an important section.38 "at first there appeared to me a brightness in the west, and a darkening of the east; and whilst perplexed by this matter, i find i have entered a dirty street, and see near me a young child sitting on the doorstep of a very squalid house "i approached th

ALEISTER CROWLEY EQUINOX EQ I 2

would be suppressed or unnoticed in a subject who had never developed his introspection at all. yet i am inclined to believe that this effect (alpha) is the true effect; and that ludlow's "access of self-consciousness" is but the same operating on the organization of a man evidently nervous and timid. 44 vi "the intelligible is the principle of all section "the mind of the father whirled forth in re-echoing roar, comprehending by invincible will ideas omniform; which flying forth from that one fountain issued; for from the father alike was the will and the end (by which are they connected with the father according to alternating life, though varying vehicles. but they were divided asunder, being by intellectual fire distributed into other intellectuals. for the king of all previously place

s did i creep back to the shade of the sheltering trees; and i found my sheep on the shady leas; and my body was flushed, and my cheeks were red, and my eyes too bright to weep. 135 xv after long dreamless sleep i knew the tale that had fled my tongue, i found in far in the water blue, in the song by the skylark sung, in the melody slow of the waving corn, in the rushing of wind through the vines re-born, and wherever the water-lilies grew, and the green, green willows swung. xvi and still the lady of my dream as a light before me goes; i see her in the sun's last gleam, in the moonlight on the snows. ah! chiefly then her song is sung, when the moon o'er the dark green woods is hung; she is born at midnight on the stream, a starry, full-blown rose. victor b. neuburg. 136 a handbook of geom

ALEISTER CROWLEY EQUINOX EQ I 3 2

he hath been taught in thy school. therefore, even as servants look unto the hands of their masters, and handmaidens unto the hands of their mistresses, even so our eyes look unto thee! for thou alone art our help, o lord our god. who should not extol thee, who should not praise thee, o lord of the universe! all is from thee, all belongeth unto thee! either thy love or thine anger, all must again re-enter; for nothing canst thou lose; all must tend unto thy honour and majesty. thou art lord alone, and there is none beside thee! thou dost what thou wilt with thy mighty arm, and none can escape from thee! thou alone helpest in their necessity the humble, the meek-hearted and the poor, who 3 weh note: this is the cry of the dionysian mysteries. it was shouted to warn the uninitiated that the

! before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness; i am the great one of the paths of the shades! i am the exorcist in the midst of the exorcism: appear thou therefore without fear before me, for i am he in whom fear is not! thou hast known me, so pass thou on [magus of art passes round to the throne of the east, assistant magus re-veils the sigil and carries it round once more. they halt, bare, purify and consecrate sigil as before: they approach the gate of the east. sigil unveiled: s.s.d.d. smiting sigil once with lotus wand] thou canst not pass from concealment unto manifestation save by virtue of the name of i.h.v.h. after the formless and the void and the darkness cometh the knowledge of the light. i am that light w

e by virtue of the name of i.h.v.h. after the formless and the void and the darkness cometh the knowledge of the light. i am that light which riseth in the darkness: i am the exorcist in the midst of the exorcism: appear thou therefore in visible form before me, for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on unto the cubical altar of the universe [sigil re-veiled, and conducted to altar, placed on west of triangle; s.s.d.d. passes to altar holding sigil and sword as before. on her right hand is ae.a. with the magic candle: on her left is d.p.a.l. with the ritual. behind her to the east of the magica l cauldron is i.a. casting into the milk at each appropriate moment the right ingredient. afterwards, as s.s.d.d. names each magical name, i.a. draws

ad them save he that hath been taught in thy school! therefore, even as servants look unto the hands of their masters, and handmaids unto the hands of their mistresses, even so our eyes look up unto thee! for thou alone art our help, o lord our god! who should not extol thee, o lord of the universe! who should not praise thee! all belongeth unto thee! either thy love or thine anger all must again re-enter! nothing canst thou lose, for all things tend unto thine honour and majesty! thou art lord alone, and there is none beside thee! thou dost what thou wilt with thy mighty arm: and none can escape from thee! thou alone helpest in their necessity the humble, the meek-hearted and the poor, who submit themselves unto thee! and whosoever humbleth himself in dust and ashes before thee; to such a

has brought against soror s.s.d.d. is that she has conducted the examinations unjustly" s.s.d.d.'s 50 presumably abramelin demons. reply was "that she has no time, even if she had the inclination, to indulge in futile acts of spite or favouritism" whilst revolt was simmering in the pot of dissatisfaction, it appears that d.d.c.f. was residing in paris, reviving the mysteries of isis at the bodini re theatre.51 here he and 254 his wife lived under a variety of pseudonyms such as "the hierophant rameses" and the "high priestess anari" count and countess macgregor of glenstrae &c &c. their success seems at first to have been considerable, for we read in "the humanitarian" vol. xvi. no. 2, that their receptions "are amongst the most interesting in paris. you will find people attending them of

ALEISTER CROWLEY EQUINOX EQ I 3 3

t to give her his address_ you see, i am french by naturalization (i wanted to make up for their declining birth-rate_ the footman of mrs. ridley has been murdered by that lady herself because he tried to save her life. i don't know her past, but i am certain that she had been a near relation of mine in some former existence, and that she was much interested in spiritualism "voil la clef du "myst re "se or, you will realise that a crime is composed of a great number of circumstances extending over a long or short period of time and different in their importance. if a woman is seen to stick a stiletto into another person's breast, that is a stronger circumstance than if she is seen pulling it out; and this would be stronger than if she were standing over the dead man with a bloody knife. tw

d splendour of thy name. 5. ah! but i rejoice in thee, o thou my god; thou cloud-hooded bastion of the stormy skies; thou lightning anvil of angel swords; thou gloomy forge of the thunderbolt: 37 yea, i rejoice in thee, thou all-subduing crown of splendour; o thou hero-souled helm of endless victory! i rejoice, yea, i shout with gladness! till the mad rivers rush roaring through the woods, and my re-echoing voice danceth like a ram among the hills, for the gory and splendour of thy name. 6. ah! but i rejoice in thee, o thou my god; thou opalescent orb of shattered sunsets; thou pearly boss on the shield of light; thou tawny priest at the mass of lust: yea, i rejoice in thee, thou chalcedony cloudland of light; o thou poppy-petal floating upon the snowstorm! i rejoice, yea, i shout with gla

n for which they are adapted. by arthur edward waite. royal 32mo, cloth gilt, 2s. net. essential to the interpretation of the tarot cards. the cards and key will be supplied in neat box for 8s. post free. psychic philosophy, as the foundation of a religion of natural causes. by v. c. desertis. with introductory note by professor alfred russel wallace, o.m, d.c.l, ll.d, f.r.s. new edition, largely re-written, cloth gilt, gilt tops, crown 8vo, 421 pp, 4s. 6d. net. contents_ introductory note and preface_ part i. the bases of experimental fact. part ii. theory and inferences. part iii. practical mysticism "the book is replete with sound, scholarly, cogent and practical reasoning, on the scientific and religious, as well as on the psychic side_ light [t.p.'s weekly "temperately and carefully w

of 1676, and edited, with a biographical preface, emblematic figures. crown 8vo, cloth, 1893 (published, 7s. 6d) 4s. 6d. ashmole (elias) theatrum chemicum britannicum. containing severall poeticall pieces of our famous english philosophers, who have written the hermetique mysteries in their owne ancient language, with annotations. 4to, with curious copper-plates printed on the letter-press, calf, re- backed, rare, 1652. 3 10s. physical rarities, containing the most choice receipts of physick and chyrurgerie, for the cure of all diseases incident to man's body: being a rich jewell kept in the cabinet of a famous doctor in this nation; stored with admirable secrets and approved medicines. published by ralph williams. hereunto is annexed, the physicall mathematicks of hermes trismegistus. 12m

ALEISTER CROWLEY EQUINOX EQ I 3

arth upon their holiness! they fast, they eat fantastic food, they prate of beans and brotherhood, wear sandals, and long hair, and spats, and think that makes them arahats! how shall man still his spirit-storm? rational dress and food reform! olympas. i know such saints. marsyas. an easy vice: so wondrous well they advertise! o their mean souls are satisfied 44 with wind of spiritual pride. they're all negation "do not eat; what poison to the soul is meat! drink not; smoke not; deny the will! wine and tobacco make us ill" magic is life; the will to live is one supreme affirmative. these things that flinch from life are worth no more to heaven than to earth. affirm the everlasting yes! olympas. those saints at least score one success: perfection of their priggishness! marsyas. enough. the

b:vau hb:heh hb:yod. after the formless and the void and the darkness, there cometh the knowledge of the light. i am that light which riseth in the darkness! i am the exorcist in the midst of the exorcism; appear thou therefore in harmonious form before me; for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on unto the cubical altar of the universe. p. he then re-covers sigil and passes on to the altar laying it thereon as before shown. he then passes to the east of the altar holding the sigil and sword as explained. then doth he rehearse a most potent conjuration and invocation of that spirit unto visible appearance, using and reiterating all the divine angelic and magical names appropriate to this end, neither omitting the signs, seals, sigilla, linea

lished; and that without the actual intention of the spirit to harm, although, if of a low nature, he would probably endeavour to do so. therefore, before the commencement of the evocation let the operator assure himself that everything which may be necessary be properly arranged within the circle. but if it be actually necessary to interrupt the process, then let him stop at that point, veil and re-cord the sigil if it have been unbound or uncovered, recite a licence to depart or banishing formula, and perform the lesser banishing rituals both of the pentagram and hexagram.9 thus only may he in comparative safety quit the circle. hb:heh book ii consecration of talismans production of natural phenomena a. the place where the operation is done. b. the magical operator. c. the forces of natu

passes unto the east, he repeats alike the words of the hierophant and of the hegemon. p. and so he passes to the west of the altar, led ever by the angel torch- bearer. and he lets project his astral, and he lets implant therein his consciousness: and his body knows what time his soul passes between the pillars, and prayeth the great prayer of the hierophant. q. and now doth the aspirant's soul re-enter unto his gross form, and he draws in divine extasis of the glory ineffable which is in the bornless beyond. and so meditating doth he arise and lift to the heavens his hand, and his eyes, and his hopes, and concentrating so his will on the glory, low murmurs he the mystic words of power. r. so also doth he presently repeat the words of the hierophant concerning the lamp of the kerux, and

l depend on the alchemist rather than on the matter) l. then let the alchemist distil with a gentle heat until nothing remaineth to come over. let him then take out the residuum and grind it into a powder: replace this powder in the curcurbite, and pour again upon it the fluid "previously distilled" the curcurbite is then to be placed again in balneum mariae in a gentle heat. when it seems fairly re-dissolved (irrespective of colour) let it be taken out of the bath. it is now to undergo another magical ceremony. m. now place the curcurbite to the west of the altar, holding the lotus wand by the black end, perform a magical invocation of the moon in her decrease and of cauda draconis. the curcurbite is then to be exposed to the moonlight (she being in her 166 decrease) for nine consecutive

ALEISTER CROWLEY EQUINOX EQ I 4 2

ght carry out her evil wishes; and that her victim was miss q. p. wishing to ease his friend's mind asked h. l. to take him to miss q.'s address at which mrs. m. was then living. this h. l. did. the following story is certainly one of the least remarkable of the many strange events which happened to frater p. during his five months' residence in paris, but we give it in place of others because it re-introduces several characters who have already figured in this history. miss q. after an interview asked p. to tea to meet mrs. m. after introductions she left the room to make tea- the white magic and the black were left face to face. on the mantelpiece stood a bronze of the head of balzac, and p, taking it down, seated himself in a chair by the fire and looked at it. presently a strange dream

into consciousness at all, being held down by the most perfect control. hence the blank of thought, the forgetfulness of all things, including the object. not partaking of any character at all, are the "meteor" thoughts which seem to be quite independent of anything the brain could think, or had ever thought. probably this kind of thought is the root of irrational hallucinations "e.g "and if you're passing, won't you?"282 183 6. perhaps as a result of the intense control, a nervous storm breaks. this we call dhy na. its character is probably not determined by the antecedents in consciousness. its essential characteristic being the unity of subject and object, a new world is revealed. sam dhi is but an expansion of this, so far as i can see. the slaying of any of these thoughts often leave

an salvation to one man, inducing in the lecherous a speedy concentration, it might be the greatest 284 "shiva sanhita" chap. v, 155. 285 atman, pan, harpocrates, whose sign is silence, etc, etc. see "777. 286 the vision of the holy guardian angel- adonai. 287 equilibrium, silence, supreme attainment, zero. 288 as for women they are considered beyond the possibility of redemption, for in order of re-incarnation they are placed seven stages below a man, three below a camel, and one below a pig. manu speaks of "the gliding of the soul through ten thousand millions of wombs" and if a man steal grain in the husk, he shall be born a rat; if honey, a great stinging gnat; if milk, a crow; if woven flax, a frog; if a cow, a lizard; if a horse, a tiger; if roots or fruit, an ape; if a woman, a bear

ing. alfred, that man is a devil! ossory. what, little delhomme? mrs. ossory. of course not, alfred. how can you be so silly? todd! ossory. why, whatever do you mean? mrs. ossory. i don't mean anything but what i say. 215 he's a devil; i'm sure of it. i know it was his fault, somehow. ossory. nonsense, nonsense, my dear! he was not even in the car. mrs. ossory. it was his car, alfred. ossory. you're a fool, emily. carr. i think mr. ossory means that we could hardly hold him responsible if one of his steamers ran down a poor polar bear on a drifting iceberg. mrs. ossory. i know i'm quite unreasonable; it's an instinct, and intuition. you know saga of bond street said how psychic i was["during the next few speeches" carr "and" euphemia "correspond by signs and "winks" grandfather. when i was

uphemia. what a brute you are! mrs. ossory. and we can't possibly go to the dear duchess on friday! carr["almost in tears. forgive my seeming callousness! on my honour, i never thought of that "sunt lachrymae rerum["a nurse and a footman appear. the latter wheels "grandfather "out of the "room, using the greatest care not to shake him" 218 grandfather. oh, my sciatica! you careless scoundrel, you're shaking me to pieces! emily, do get a gentler footman. oh! oh! nobody cares for the poor old man. i am thrown on the dust-heap. oh, emily, may you suffer one day as i suffer! oh! oh! oh["the nurse comes forward and soothes him" nurse. you must really be more careful of my patient, thomas. thomas. i humbly beg pardon, miss. i think the balls is gritty, miss. i'll ile 'em to-morrow. grandfather

ALEISTER CROWLEY EQUINOX EQ I 4 3

r edward waite. third edition. contents_ god in the trees; or the infinite mind in nature. the god in yourself. the doctor within. mental medicine. faith; or, being led of the spirit. the material mind "v" the spiritual mind. what are spiritual gifts? healthy and unhealthy spirit communion. spells; or, the law of change. immortality in the flesh. regeneration; or, being born again. the process of re-embodiment. re-embodiment universal in nature. the mystery of sleep. where you travel when you sleep. prayer in all ages. the church of silent demand "the essays of prentice mulford embody a peculiar philosophy, and represent a peculiar phase of insight into the mystery which surrounds man. the essays were the work, as the insight was the gift, of a man who owed nothing to books, perhaps not mu

ALEISTER CROWLEY EQUINOX EQ I 4

in this eyes they met an eager hungry expression, a longing infinite for all things human, which tickled their desires. he seemed to be ever staring at an invisible goal. the goal was the tree of the 30 full knowledge. lionel felt within himself a tenacious longing, a perpetual desire. his lack of physical courage as counterbalanced by his intellectual daring; he meant to collar the angel, and to re-enter the paradise of that first victim of womanhood, adam of the bent shoulders, adam of the foolish resignation to the self-preserving decree of the frightened divinities. his errors of tactics were caused by the fact that he hoped to test the apple without the help of woman. often enough, lionel tabard unwittingly repelled the advances of many a feminine would-be initiator. vi1 the lover but

did he give any widow the chance of horse-whipping him again. xviii the moon they were very happy; he learnt the joy of health and the ineffable delectation of surrender; she the thrilling pain-pleasure of possession. here, she, being the heroine of our tale, passes out of it. they are very happy. man and woman. the complete being. may their love last longer than the bee's! 2 alfred de vigny "col re de samson" george raffalovich 35 captain margaret. by john masefield. i bought this book thinking to find a jolly pirate yarn. instead, in a style recalling now bart kennedy now hall caine, the meanderings and maunderings of a crew of ill-assorted sexual degenerates. and i wasted sevenpence on this nauseous nastiness! the porch. vol i, no. 1. the oversoul. by ralph waldo emerson "the porch" pro

it within is life. verily, verily, men are born and die through vindu. the vindu causes the pleasure and pain of all creatures living in this world, who are infatuated and subject to death and decay.115 there are two modifications of the vajroli mudra; namely, amarani and sahajoni. the first teaches how, if at the time of union there takes place a union of the sun and moon, the lunar flux can be re-absorbed by the lingam. and the second how this union may be frustrated by the practice of yoni mudra. these practices of hatha yoga if zealously maintained bring forth in the aspirant psychic powers known as the siddhis,116 the most important of which are (1) anima (the 96 power of assimilating oneself with an atom (2) mahima (the power of expanding oneself into space (3) laghima (the power of

he would endure there, yet in the end karma would once again exert its sway over him "and he would die as an ar pa brahma- loka, though for a period incalculable he would endure there, yet in the end karma would once again exert its sway over him "and he would die as an ar pabrahmaloka-deva, his sankh ras giving etymology, and that absorption into either the one or the other may be considered as re-entering that equilibrium from which we originated. the first and last words have been written on this final absorption by bother the ved ntist and the buddha alike. there no sun shines, no moon, nor glimmering star, nor yonder lightning, the fire of earth is quenched; from him, who alone shines, all else borrows its brightness, the whole world bursts into splendour at his shining.217 and- ther

ccurred, though (were i not fixed in the know- ledge of the vanity of physiological tests) i should judge my weight had diminished.260 the a'sana gave no pain till i moved. i had my eyes turned up to the third eye. vivek nanda says "vibration of body" is the second stage of pr n y ma. i get this, but put it down to weakness. dh ran on tip of nose for five minutes. heard a voice saying "and if you're passing, won't you" concentration on any organ seems to make it very sensitive- a fleck of down lighting on my nose made me] jump. 6th. 9.20-9.50 pr n y mna. three cycles of 7 minutes("i.e" twelve cycles a.m. a.m. of 5. 10. 20= one cycle of 7 minutes) with intervals of 3 minutes after each cycle. 6.10-6.40 pr n y ma. two cycles of 5. 10. 20. the counting got mixed p.m. p.m. and things seem to t

ALEISTER CROWLEY EQUINOX EQ I 6 2

ise from their thrones- a pause] aries("loudly. 333-333. leo("louder. 333-333. aries. the hour of sacrifice is past. scorpio-apophis. the hour of sacrifice is to come. 69 leo. the sacrifice is not accepted. scorpio-apophis. the sacrifice is accepted. aries. depart from us, thou unclean thing [aries "and" leo "raise her and march from the temple" aries "leading" leo following her [aries "and" leo "re-enter and resume thrones- a pause" aries. 333-333. leo. 333-333. aries. brother leo, this is of evil omen. leo. brother aries, it is indeed of evil omen. aries. there will be no more sacrifice to-day. leo. there will be no more sacrifice to-day. aries. the sun is already setting. leo. the night birds are already abroad. aries. it grows very dark. leo. the path is too steep and dangerous for any

ALEISTER CROWLEY EQUINOX EQ I 6

n gallops from jerusalem. laylah. oh, quick, quick, quick, his tidings! for pity's sake. would it were the winged horse of brass! i am distracted. mind me not! i can wait. a queen must be able to wait. ledmiya. he is quite near now. and in the distance is a glint, and a faint shouting. i think the battle is coming here. laylah. oh, we cannot have been beaten! silman is so strong and brave. fatma["re-entering. all is lost! all is lost! let us all flee! laylah. peace, parrot["enter messenger" messenger. pardon, princess! laylah. thy news, or thy head shall pay it. messenger. glorious news! sidi omar hath entered jerusalem, and sacked the house of the knights templars, and the house of the knights hospitallers, and- 86 ledmiya["at window. oh, i can see the spears shining through the dust of t

d his sword still dripping blood" sliman. splendid fun, mother! we should have had the whole city, but those cursed knights of malta threatened our flank. and father told me i was a better leader for withdrawing than if i had gone on and taken the city. there! aha! little one! you are caged safely, canary. thanks, mother! don't kiss me. i'm all blood["she smothers him with kisses" laylah. oh, you're wounded. ledmiya, the kerchief, quick. and the arabian oil, and the balsam. sliman. nonsense, mother, it's nothing. but think! i slew twenty knights- they haven't the strength of babies. it was like cracking eggshells. all except one. he was as strong as i, but not so quick. so i cut him down, and took his crest for a brooch for you, mother dear["he holds out a golden crest" laylah. the scorpio

e alarmed; many cry out" bishop. witchcraft["he cowers on his throne["the people move confusedly about, some trying to escape, others to get better places" k. of j. keep order, guards["the guards restore order after a struggle" urchin. o do lift me up, uncle isaac! isaac. what do you want to see a witch burnt for, boy["he takes the boy on his shoulder" urchin. o, it's jolly! isaac. well then, you're a fool for your pains. this woman isn't a witch at all. but she was a better and braver soldier than any of their knights, so when they caught her at last- there you are! urchin. she's a saracen, isn't she? isaac. yes. if we only had a jewess now-a-days like her! there was deborah once, and jael, and judith. but the glory is departed, boy, the glory is departed. urchin. i'm a saracen, you know

r your pains. this woman isn't a witch at all. but she was a better and braver soldier than any of their knights, so when they caught her at last- there you are! urchin. she's a saracen, isn't she? isaac. yes. if we only had a jewess now-a-days like her! there was deborah once, and jael, and judith. but the glory is departed, boy, the glory is departed. urchin. i'm a saracen, you know. isaac. you're a heavy little old man of the sea! urchin. the flames are creeping up her body now. oh! i'm so angry; i'm so angry. isaac. you mustn't be angry, or you'll never be fat. urchin. i don't wan't to be fat. i wan't to kill all the people. isaac. well, well, you shall one day, if you're good. urchin. yes, i will. 106 isaac. there, the wind has blown her robe open. what's that? diamonds, by abraham! w

others? when you need me really i shall be at your shoulder. o my darling! my darling" he broke out, falling to tenderness, half human and half superhuman "how i love you! how i love you! i hate going to england "oh yes! your martyrdom! i wish i were worthy to share it" 133 "god! god! why must we part? it's my fool vanity that makes me want the martyrdom. and all the time i only want you "but you're not only edgar rolles "and when i return, be more than ida pendragon. keep a stout heart, wench" so, with a thousand tear and kisses, they parted. she would not come to see him off; her self-command was weakened alike by her new love and by the terrible ordeal that she had undergone. her mind remembered nothing of it- such is the merciful order of things; but her soul, beaten with rods, was sor

ALEX SANDERS THE KING OF THE WITCHES

ng soul what you have seen this day' she whispered 'if you so much as breathe one word of it, i'll kill you 'i won't, gran, honest i won't' cried the boy, cowering before her 'bend over' she said, and forced his shoulders towards his knees. there was a searing pain and the boy felt blood trickle down from his scrotum 'you can stand up now' she let go of him and dried the blood from the knife 'you're one ofus now, and all the power 12 ofheaven and earth will strike you ifyou break your promise. don't look so scared, lad' she realized suddenly that he was white and shaking-'you'll live to thank me for this. i'll teach you things you never heard of, how to make magic and see the future' instead of being comforted,alex was even more terrified 'you're not a. witch' he whispered, remembering fai

er leg, splashed with blood, was a new-born baby, its umbilical cord uncut. three months later hannah sanders gave birth to her fourth child, patricia. visions did not always confine themselves to the bowl. alex was playing in the schoolyard one day when another boy suddenly appeared to him to have a double image, as ifout offocus, and the fainter image revealed the boy's left leg in plaster 'you're going to break your leg' alex exclaimed. the boy, who was bigger than alex,didn't take kindly to this and promptly thumpedhim. several weeks later he fell off a swing-s-and broke his left leg. after that alex was careful to hold his tongue when his friends appeared in his visions. once, for instance, a 'picture' appeared in his mind of a schoolmate's mother being taken to hospital in an ambulan

e was stitching the cut. alex's 'growing belief in witchcraft, reinforced by 'each experience of clairvoyance, did not conflict with his regular attendance at sunday school. his gran had explained .that there was only one god but that he was known by many names. it was easy, too, to accept that the virgin mary was the moon goddess in disguise. alex's childhood heroes took on new aspects when gran re-told their stories. there was robin hood, previously just the leader of the merry men, but now revealed in his real role as a witch who used his powers to direct money where it was most needed, and to escape his pursuers. and joan of are, who was really the witch queen of france and unashamedly declared it by her dress in an age when witches were the only females who would wear men's clothing

se to the local bakery where a new bread-slicing machine was having teething troubles. the first half-dozen 18 loaves ofthe day were deformed and alex could buy them for threepence. boyish rivalry sometimes stretched the promises he had made to his grandmother. when a classmate boasted of a spanish rapier his father had bought, alex could not resist mentioning his grandmother's swords 'go on, you're a liar' jeered his classmate. alex was too small and thin to fight, so he marched his friend to gran's house, told him to keep quiet, and led him into the empty kitchen. he knew how to operate the double-lock on the chest. as he was turning the key, gran came in. she had been in the front room and had seen them coming up the street. she fetched him a clout across his head that made his ears rmg

iar' jeered his classmate. alex was too small and thin to fight, so he marched his friend to gran's house, told him to keep quiet, and led him into the empty kitchen. he knew how to operate the double-lock on the chest. as he was turning the key, gran came in. she had been in the front room and had seen them coming up the street. she fetched him a clout across his head that made his ears rmg 'you're never to bring boys in here again, do you hear' alex nodded silently, and when his companion had gone, gran made him promise never to open the chest again without her permission. alex did not forget, but not long afterwards his school was performing a play and one of the props needed was a ceremonial sword. alex immediately told the master in charge, who was his favourite, that he had just the

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

initiates are found on all the rays is due to the following two factors: first. each major ray has its subrays, which correspond to all the seven- 101- a treatise on cosmic fire copyright 1998 lucis trust second. many of the guides of the race transfer from one ray to another as they are needed, and as the work may require. when one of the masters or initiates is transferred it causes a complete re-adjustment. when a master likewise leaves the hierarchy of our planet to take up work elsewhere, it frequently necessitates a complete re-organisation, and a fresh admission of members into the great white lodge. these facts have been but little realised. we might here also take the opportunity to point out that we are not dealing with earth conditions when we consider the rays, nor are we only

diamond" the magnetisation being repeated when each new world teacher takes office. there is a wonderful ceremony performed at the time that a new world teacher takes up his work. during the ceremony he receives his rod of power the same rod as used since the foundation of our planetary hierarchy and holds it forth to the lord of the world, who touches it with his own mighty rod, causing a fresh re-charging of its electric capacity. this ceremony takes place at shamballa.89,(78)90 second. the rod of initiation known as the "flaming diamond" and used by sanat kumara, the one initiator, called in the bible, the ancient of days. this rod lies hidden "in the east" and holds the fire latent which irradiates the wisdom religion. this rod was brought by the lord of the world when he took form an

fect law and order are found, and the ramifications of the plan can be seen on all planes and all subplanes. this greatest rod is in the care of the first great group of karmic lords. it might be described as the rod which carries a voltage of pure fohatic force from cosmic levels. the two lesser rods carry differentiated fohatic force. this logoic rod of power is kept within the sun, and is only re-charged at the beginning of every one hundred years of brahma. the reason why the rods of power are here discussed is that they have definitely to do with the centres which are force vortices in matter and which (though channels for spiritual force, or centres wherein the 'will to be' finds expression) demonstrate as activity in matter. they are the centres of existence, and just as one cannot

mic plane, and on the fifth subplane of the physical plane, the gaseous. before taking up the subject of the agnishvattas in detail, there are three points which should be borne in mind. first, it should be remembered that all the planes of our system, viewing them as deva substance, form the spirillae in the physical permanent atom of the solar logos. this has earlier been pointed out, but needs re-emphasising here. all consciousness, all memory, all faculty is stored up in the permanent atoms, and we are consequently dealing here with that consciousness; the student should nevertheless bear in mind that it is on the atomic subplanes that the logoic consciousness (remote as even that may be from the reality) centres itself. this permanent atom of the solar system, which holds the same rel

of a triple nature and affects the substance of the three vehicles, physical, astral and mental, reducing the form to its primitive substance, and dissipating its atomic structure. the energy of the second aspect (that of the form-builder) is withdrawn by the will of the ego, and the atoms composing the form become dissociated from each other, and are resolved into the reservoir of essence to be re-collected again when the hour strikes. this condition is brought about gradually by stages of which we are aware: the first stage is the withdrawal of the life force in the etheric vehicle from the threefold (dense, liquid and gaseous) dense physical body and the consequent "falling into corruption" and becoming "scattered to the elements" objective man fades out, and is no more seen by the phy

ALICE A BAILEY05 THE LIGHT OF THE SOUL

nd the etheric bodies, to the emotional body, the seat of the desires, of sensory perception and of feeling. here can be noted the orderly method which is followed in the pursuit of yoga or union. the physical plane life, external and internal is attended to; the correct attitude to life in its triple manifestation is cultivated. the etheric body is organized and controlled and the astral body is re-oriented, for the desire nature is subdued and the real man withdraws himself gradually from all sense contacts. the next two means relate to the mental body and the final one to the real man or thinker. means vi. attention. dharana. concentration. fixation of the mind. here the instrument of the thinker, the real man, is brought under this control. the sixth sense is coordinated, understood, f

the realm of desire and consequently the astral or emotional body is affected. c. then follows definite visualization of the effect of that which has been thought and imagined, as it will manifest in the physical plane life. this will be found to generate energy. this means consequently that the etheric body becomes vitalized or energized by the new thought current and certain transformations and re-organizations take place which eventually cause a complete change in the activities of the physical plane man. the constant cultivation of this effects an entire transformation in the threefold lower man, and eventually the truth of the christian phraseology becomes apparent "only christ is seen and heard" only the real or spiritual man can be seen expressing himself through a physical medium

is no longer a problem, and the yogi understands why the past has been and what its characteristics are; he understands the reason for the present life cycle and experience and can make practical application of the law each day, and he knows well what he has to do for the- 112- the light of the soul copyright 1998 lucis trust future. thus he frees himself, desires nothing in the three worlds and re-orients himself to the conditions in the world of spiritual being. in these qualities we have the carrying out of the five commandments. 40. internal and external purification produces aversion for form, both one's own and all forms. this paraphrase of sutra 40 does not adhere to the technical translation of the sanskrit words on account of the misunderstanding of the words used. literally the

ness" of the vehicle so that it can adequately reflect the christ principle, or the buddhic nature. the relation of the astral or kamic principle (using the middle vehicle of the threefold lower man) to the buddhic principle using the middle vehicle of the spiritual triad (or atma-buddhi-manas, should be carefully considered. quieted emotions, and the control of the desire nature ever precede the re-orientation of the lower. before the desire of a man can be towards things spiritual he has to cease to desire the things of the world, and of the flesh. this produces an interlude of great difficulty in the life of neophyte, and the process is symbolized for us in the use of the word "conversion" in orthodox christian circles; it involves "a turning round" with its consequent temporary turmoil

ich shall not be revealed nor anything secret which shall not be made known. the sowing of fresh seeds, and the originating of activities which must bear fruit at a later date is, however, a different matter and one more completely under the control of the man. by the practice of dispassion and of non-attachment, and by the strenuous control of the desire nature it becomes possible for the man to re-orient himself so that his attention is no longer attracted outward by the stream of mind-images but is withdrawn, and fixed one-pointedly upon reality. this is first attempted through the control of the vehicle of thought, the mind, and the conquest of the modifications of the thinking principle, and then the work of using that mechanism and its employment in right directions and for the achie

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

pperceptive activity both active and passive. active thinking is an act of the will; passive thinking is an occurrence."6(6) as we shall see later, it is the thought apparatus which is involved in meditation and which must be trained to add to this first function of the mind an ability to turn in another direction, and to register with equal facility the inner or intangible world. this ability to re-orient itself will enable the mind to register the world of subjective realities, of intuitive perception and of abstract ideas. this is the high heritage of the mystic, but seems as yet not to be within the grasp of the average man. the problem facing the human family today in the realms both of science and of religion results from the fact that the follower of both schools finds he is standin

s, there is no direct way leading from one goal to the other. one may know everything without at the same time understanding anything at all. and that is precisely the pass to which our education, that aims at a hoarding of information, has brought the majority."8(19) this book seeks to deal with the method whereby the capacity to function in the larger consciousness can be developed, and man can re-organize his being towards the wider issues. it concerns itself with the technique by which a specialized training and self-culture can be applied by every individual unit who is capable of desiring this larger goal. if that desire can take a clear and rational form in his mind and can be appreciated as a perfectly legitimate objective, capable of successful achievement, he will eagerly grasp a

s. but the emphasis is eventually and inevitably laid upon the will to know, and the drive of the life (no longer satisfied with the outer and external aspects of manifestation) is towards knowledge of the soul and the use of the mind in the apprehension of spiritual truth. the head and the heart become united in their endeavor. mind and pure reason are blended with love and devotion in an entire re-adjustment of the personality to a new realm of awareness. new states of consciousness are registered, a new phenomenal world is gradually perceived, and it begins to dawn upon the aspirant that his life-focus and his consciousness can be lifted entirely out of all past fields of endeavor. he finds that he can walk with god, dwell in heaven, and be aware of a new world lying within the familiar

people is ready for self-determination and soul-direction. now the intensive culture of the individual, as taught in the eastern system, can be undertaken. the education and reorientation of the advanced human being must find its place in our mass education. this is the plea of this book and the object of its writing. how can a man find his soul, or ascertain the fact of its existence? how can he re-adjust himself to the conditions of soul life, and begin to function consciously and simultaneously as a soul and as a man? what must he do to bring about that union between the soul and its instrument which is essential if the driving urge of his nature is ever to be satisfied? how can he know, and not just believe and hope and aspire? the experienced voice of the eastern wisdom comes to us wi

stic. meditation, plus organized disciplined service, produces the knower. the mystic, as we have earlier seen, senses divine realities, contacts (from the heights of his aspiration) the mystical vision, and longs ceaselessly for the constant repetition of the ecstatic state to which his prayer, adoration and worship have raised him. he is usually quite unable to repeat this initiation at will. p re poulain in des gr ces d'oraison holds that no state is mystical unless the seer is unable to produce it himself. in meditation, the reverse is the case, and through knowledge and understanding, the illuminated man is able to enter at will into the kingdom of the soul, and to participate intelligently in its life and states of consciousness. one method involves the emotional nature and is based

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

s found to be a gradual series of light demonstrations. veiled and hidden by every form lies light. as evolution proceeds, matter becomes increasingly a better conductor of the light, thus demonstrating the accuracy of the statement of the christ "i am the light of the world. iv. the fourth postulate consists of the statement that all lives manifest cyclically. this is the theory of rebirth or of re-incarnation, the demonstration of the law of periodicity. such are the great underlying truths which form the foundation of the ageless wisdom the existence of life, and the development of consciousness through the cyclic taking of form. in this book, however, the emphasis will be laid upon the little life; upon man "made in the image of god, who through the method of re-incarnation unfolds his

e soul to distinguish between the personal self, and the purusa (or spirit. the objective forms exist for the use and experience of the spiritual man. by meditation upon this arises the intuitive perception of the spiritual man" book iii.35. the forty-eighth sutra in the same book gives a statement covering a later stage of this discriminative realisation. this discerning quality is fostered by a re-collected attitude of mind, and by careful attention to the method of a constant review of the life. secondly, i am acting upon the assumption that all have lived long enough and battled sufficiently with deterrent forces of life to have enabled them to develop a fairly true sense of values. i assume they are endeavouring to live as those who know something of the true eternal values of the sou

physical brain. 4. it is stated also that white magic a. works from above downwards. b. is the result of solar vibration, and therefore of egoic energy- 35- a treatise on white magic copyright 1998 lucis trust c. is not an effect of the vibration of the form side of life, being divorced from emotion and mental impulse. 5. the downflow of energy from the soul is the result of a. constant internal re-collectedness. b. concentrated one-pointed communication by the soul with the mind and the brain. c. steady meditation upon the plan of evolution. 6. the soul is, therefore, in deep meditation during the whole cycle of physical incarnation, which is all that concerns the student here. 7. this meditation is rhythmic and cyclic in nature as is all else in the cosmos. the soul breathes and its for

rilliance and heat of the solar rays, and wonders how long this uneven experience and the violent alternation of these opposites is to go on. once however that he grasps the fact he is watching the effect of the cyclic impulses and the effect of the soul's meditation upon his form nature, the meaning becomes clearer and he realises that it is that form aspect which is failing in its response, and re-acting to energy with unevenness. he then learns that once he can live in the soul consciousness and attain that 'high altitude (if i might so express it) at will, the fluctuations of the form life will not touch him. he- 39- a treatise on white magic copyright 1998 lucis trust then perceives the narrow-edged razor path which leads from the plane of physical life to the soul realm, and finds th

becomes more actively aggressive. the work of the solar angel has hitherto been largely in its own world and concerned with its relation to spirit, and with this the man, working through his cycles on the physical plane, has had no concern. the main expenditure of energy by the soul has been general, and outward-going into the fifth kingdom. now the solar angel approaches a time of crisis and of re-orientation. in the early history of humanity there was a great crisis which we call individualisation. at that time the solar angels, in response to a demand or a pull from the race of animal-men (as a whole, note that, sent a portion of their energy, embodying the quality of mentalisation, to these animal-men. they fecundated, if i might so express it, the brain. thus was humanity brought int

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

not revealed, but the activity emanating from it produces that combination of sounds, colours and word music that expresses through the form of the ideal that which is the originating idea. this fourth lord of creative expression will resume activity upon the earth about six hundred years hence, though already the first faint impress of his influence is being felt and the next century will see a re-awakening of creative art in all its branches. 5. the lord of concrete knowledge and science. this is a great life in close touch with the mind of the creative deity, just as the lord of the second ray is in close touch with the heart of that same deity. his influence is great at this time, though not as potent as it will be later. science is a psychological unfoldment in man due to this ray in

ially and inherently a producer of law and order, though this quality is only just beginning to make its presence felt. this is because mankind is, at last, becoming mentally centred, and hence we have in the world at this time the many and varied attempts to straighten out affairs along business, national, economic, social and other lines, to produce some system and order, and to bring about the re-arranging of all energies with the objective (unrealised consciously as yet) of inaugurating the new age. owing, however, to defective mental control and to an almost universal ignorance as to the laws of thought, and in addition, to a profound lack of knowledge as to man's own nature, man works blindly. the ideals sensed are not correctly interpreted by the mind nor applied in such a way that

dy appears. eventually this body of light becomes externalised and of greater prominence than the dense tangible physical body. this is the body of light in which the true son of god consciously dwells. after the third initiation, the dual light becomes accentuated and takes on a still greater brilliancy through the blending with it of the energy of spirit. this is not really the admission or the re-combining of a third light, but the fanning of the light of matter and the light of the soul into a greater glory through the breath of the spirit. something anent this light has been earlier indicated in a treatise on cosmic fire. study it and seek to understand the significance of this process. in the understanding of these aspects of light comes a truer perspective as to the nature of the fi

hird outpouring for each soul. the influence of this secondary or individual ray constitutes the main factor in the earlier stages of evolution, i.e, in the elemental, mineral, vegetable and animal kingdoms; but of course the deepest rooted influence must be that which affects the divine centre of consciousness; therefore when the union above referred to takes place, and the entity has become the re-incarnating ego, the primary ray becomes and remains the dominant force. but there is still another influence to be spoken of. this is the planetary ray under which each human being is born, it must of course be understood that the so-called influence of a planet is really the influence of the hierarchy ruling over that planet. this personal ray is an important factor in the character of a man

p, leading to an easier recognition of that which is on the way. remember, revelation seldom comes along the expected lines. there will be a pouring in of light upon mankind which will alter his conditions of living, change his outlook upon world affairs, and inaugurate a new age which will be distinguished by an aptitude for group synthesis and cooperation, and by new mental powers, leading to a re-orientation of the mind so that it can function with equal facility in two directions. it will be able to turn outward into the world of manifested forms, and inward into the world of synthesis, of unity and of spirit. there will be a fresh attitude towards life which will evidence itself in a better sense of values, for life will have a meaning hitherto unknown, and we shall have an interpreta

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

st gained knowledge, the present formulated truth, and the infinite and divine possibilities of the future. the ancient myths and the old mysteries give us a sequential presentation of the divine message as it went forth from god in response to the need of man, down the ages. the truth of one age becomes the myth of the next, but its significance and its reality remain untouched, and require only re-interpretation in the present- 6- from bethlehem to calvary copyright 1998 lucis trust we are free to choose and to reject; but let us see to it that we choose with eyes opened by that sagacity and wisdom which are the hallmark of those who have penetrated a considerable way along the path of return. there is life and truth and vitality in the gospel story yet to be re-applied by us. there is d

ng with a clearer vision and a wiser use of the indicated lesson. this great myth belongs to us for let us be courageous and use this word in its true and right connotation. a myth is capable of becoming a fact in the experience of- 7- from bethlehem to calvary copyright 1998 lucis trust an individual, for a myth is a fact which can be proven. upon the myths we take our stand, but we must seek to re-interpret them in the light of the present. through self-initiated experiment we can prove their validity; through experience we can establish them as governing forces in our lives; and through their expression we can demonstrate their truth to others. this is the theme of this book, dealing as it does with the facts of the gospel story, that fivefold sequential myth which teaches us the revela

jesus christ, and which remains eternally truth, in the cosmic sense, in the historical sense, and in its practical application to the individual. this myth divides itself into five great episodes: 1. the birth at bethlehem. 2. the baptism in jordan. 3. the transfiguration on mount carmel. 4. the crucifixion on mount golgotha. 5. the resurrection and ascension. their significance for us and their re-interpretation in modern terms is our task. a point of crisis and of culmination has been reached in the history of man, and man owes this to the influence of christianity. as a member of the human family, he has reached a level of integration unknown in the past, except in the case of a select few in every nation. he is, as the psychologists have indicated, a sum total of physical organisms, o

realm of physical phenomena but also in the world of spiritual values. the atoms of the human brain are being "awakened" as never before, and those millions of cells which, we are told, are to be found inactive and dormant in the human brain may be brought into functioning activity, bringing with them that intuitive insight which will recognise the coming spiritual revelation. today the world is re-orienting itself to the newer influences, and in the processes of re-adjustment a period of temporary chaos is inevitable. christianity will not be superseded. it- 14- from bethlehem to calvary copyright 1998 lucis trust will be transcended, its work of preparation being triumphantly accomplished, and christ will again give us the next revelation of divinity. if all that we now know of god is a

. through the lens of the illumined mind man will shortly see aspects of divinity hitherto unknown. may there not be qualities and characteristics of the divine nature which are as yet totally unrecognised and unknown? can there not be revelations of god utterly unprecedented, and for which we have no words or adequate means of expression? the ancient mysteries, so shortly to be restored, must be re-interpreted in the light of christianity, and re-adapted to meet modern need, for we can now enter into the holy place as intelligent men and women, and not as children looking on at dramatic stories and procedures in which we, as individuals, play no conscious part. christ enacted for us the dramatic story of the five initiations, and urged us to follow in his steps. for this the past era has

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

ond to an ever increasing sphere or measure of divine influence. 3. integrate the three sheaths into a unity which for three and sometimes seven lives (occasionally eleven lives) will function as a dominant personality in some field of wide expression, using the energy of ambition to bring this about- 9- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 4. re-orient the lower individual self so that the realm of its desires and the satisfaction of personality achievement will eventually be relegated to their rightful place. 5. galvanise the self-assertive man into that realisation of new achievements which will direct his steps on to the path of discipleship and eventually on to the path of initiation. 6. substitute for past, necessarily self-intere

ification with the whole and which, at the same time, holds in solution (if one may use so unsatisfactory a term) all the results of the lesser identifications, the various differentiations and distinctions, and the many ray instincts, impulses, and intuitions. the garnered and expressed qualities, and the possible actions and reactions and awarenesses are equally eternally present and capable of re-acquisition at will, but they are all held below the threshold of consciousness. livingness, being, wholeness and unity are the distinctive characteristics of this highly evolved stage, which is, in its turn, the foundation for that higher evolutionary cycle of which we know nothing but which is hinted at in a treatise on cosmic fire and in all references to the seven paths which open up before

which is only discovered by the souls of men as each of them enters individually into conscious relation with his own soul and discovers that which he has joyously done in the past, and so arrives at the realisation of that supreme sacrifice which he made with deliberation. in the early dawn of time itself and which, at some point in his career as a soul on earth, he consciously and symbolically re-enacts for the benefit of other souls, in order to hasten their progress towards their goal. then comes a life wherein, in some form or another, he portrays or works out within himself, but also before the watching world, that great symbolic drama which we call the sacrifice of a world saviour. this is the theme of the historical romance of all those great sons of god who down the ages, have ar

greater and more important factors. it is wise always to remember that on the plane of soul existence there is no separation, no "my soul and thy soul" it is only in the three worlds of illusion and of maya that we think in terms of- 72- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust souls and bodies. this is an occult platitude and well known, but the re-emphasis of the well known truth will sometimes serve to bring home to you its exactitude. the second illustration which may perhaps make clearer the meaning and purpose of this law, and which will be of deep interest to esotericists, is to be found in connection with the symbol that specifies this law in the sacred records and in the archives of the lodge. it is the symbol of the two balls of

ut not to be quick to assume understanding. there are many ways in which the work of the hierarchy can be expressed, and according to the type of mind will be the interpretation- 133- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 1. the aim of these rules the objectives can (for our purposes) be stated as four in number, but each of these is capable of re-expression in a number of ways. they simply indicate the four major goals which the workers with the plan have set themselves. let us state them succinctly, and later we can somewhat elaborate them: 1. the first aim and the primary aim is to establish, through the medium of humanity, an outpost of the consciousness of god in the solar system. this is a correspondence, macrocosmically understood

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

d of group usefulness will arrive. this will naturally depend upon two things: 1. when the group reaches a certain stage of synthesis, then it will become possible for the group to work as a group with power. 2. if the group fails to integrate and to take advantage of group opportunity and the particular call- 57- discipleship in the new age- volume i copyright 1998 lucis trust to service, then a re-arrangement of the personnel will be essential. certain disciples will then have to drop out and those who have not measured up to the requirements, which their souls have set for them, and to the point of attainment towards which i am expectantly looking, will be absorbed into other groups or form the nucleus of a re-organised unit. all the teaching on the groups of disciples, functioning in t

etic and spiritual usefulness lies in the unfoldment of the creative imagination. how shall this be done? the two are closely allied. visualisation and the creative imagination are related. a great deal of your problem in this life (where your esoteric unfoldment is concerned) will be solved when these two are better understood by you and when the play of these two forces produces in you an inner re-adjustment, a re-alignment and an externalisation of your subjective life. will you think deeply upon this matter, my brother? january 1937 brother of mine: i am glad that you regard yourself as sensitive to my vibration, for so you are. but not as often as you think. it is so easy for aspirants to confound the second ray vibration as it expresses itself through a second ray group such as my gr

n the time comes) to the fulfilment of requirements. coming in, as you have done, several years later than the majority, in order to take the place of d.a.o, there is a good deal of information to be mastered and much earlier instruction to be studied. if you will do this, then you will be able to work with understanding with your co-disciples. take at least a year going over the earlier teaching re maya, glamour and illusion. you will find much to interest you. you are a creative worker and have also the ability to work in several creative ways. you are both an artist and a writer. this means that your soul can reach expression and usefulness along two channels. you have, therefore, two definite assets to contribute to world service and two points of expression whereby your soul and your

g is the result of being. if your awareness of being is of a personality nature, so will be your activity. if your consciousness is focussed in spiritual being, your spontaneous, creative and active service will be consequently by radiation. i would have you ponder on this. for many disciples in training at this time, the present crisis presents a period or an interlude of withdrawing in order to re-focus and to learn again at the source of interior wisdom. so it is with you. be occupied with the problem of sensitive response and not with the glamour of the work which you must do. deal with causes and not with effects. the effects are inevitably effective. note: this disciple is still working actively with the tibetan. to j. a. c. december 1937 my brother: in dealing with first ray egos, s

l with yourselves as unified wholes and not with yourselves as composites, you will soon- 148- discipleship in the new age- volume i copyright 1998 lucis trust be ready for group work in healing. for this i am planning. review on light 1. what constitutes a review? a. what, in my estimation, would constitute a reviewing of my day with the idea of light predominating? b. in a review, am i asked to re-do or re-experience, or should i assume the attitude of the onlooker, who stands "steady in the light" 2. am i capable of learning to walk in the light and thus finally of achieving illumination? 3. can i see myself mentally as standing in the light of my soul and do i know the meaning of steady reflection? 4. if i use this review on light as it should be used, what will be the effect in my lif

ALICE A BAILEY13 PROBLEMS OF HUMANITY

this wrong attitude has not only fostered the sense of separateness but has led to the exploitation of the weaker groups by the stronger and the wrecking of the economic life of the masses by a mere handful of powerful groups. ancient habits of mass thinking and of mass reaction are difficult to overcome. it is here that the main battleground of the world is found. public opinion will have to be re-educated. the nations are reverting to the deep-seated modes of behaviour and thought which have characterized them for generations. we need, in the general interest, to face up to our past, to recognize the new trends, to renounce the old ways of thinking and acting if humanity is not to descend to greater depths than in the last war. the voices of the old order and the demand of the reactiona

ldren and the youth of the world but also to train humanity in the major undertaking of right human relations and in the possibilities immediately ahead. the note to be struck and the word to be emphasized is humanity. only one dominant concept can today save the world from a looming economic fight to the death, can prevent the uprising again of the materialistic systems of the past, can stop the re-emerging of the old ideas and concepts and can bring to an end the subtle control by the financial interests and the violent discontent of the masses. a belief in human unity must be endorsed. this unity must be grasped as something worth fighting and dying for; it must constitute the new foundation for all our political, religious and social reorganization and must provide the theme for our ed

emand the emergence of a leader, and there are few leaders anywhere to be seen at this time. the leadership provided is coming from groups of well-meaning people and a few statesmen who seem as bewildered as those they seek to help; they are rendered well-nigh impotent by the very magnitude of the task with which they are faced, for the issue at stake is the rebuilding, the reconditioning and the re-educating of the entire world. still others, more patient, are planning new educational processes and systems which will attempt to prepare the present generation of children for full living in the world of tomorrow, a world whose faint outlines are only dimly to be seen. some are sinking back into a state of despair, escaping into isolationism and waiting, as philosophically as possible, for t

hrist and to the spiritual demand of countless millions? or will they work for organizations and the churches? will the institutional aspect of the world religions loom more largely in the consciousness of churchmen than the need of the people for a simple presentation of life-giving truth? will the interest and the power of the churches be turned to the rebuilding of the material structures, the re-establishing of financial security, the recovery of the status of outgrown theologies and the attainment anew of temporal power and prestige? or will the churches have the vision and the courage to let the bad old ways go and turn to the people with the message that god is love, proving the existence of that love by their own lives of simple loving service? will they tell the people that christ

erlasting torture to which a god of love is supposed to condemn all who do not believe in the theological interpretations of the middle ages, of the modern fundamentalists or of the churchmen who seek through doctrine, fear and threat to keep people in line with the obsolete old teaching. the essential truth lies elsewhere "whatsoever a man soweth that shall he also reap" is the truth which needs re-emphasizing. in these words, st. paul phrases for us the ancient and true teaching of the law of cause and effect called in the orient, the law of karma. to that, he adds in another place the injunction to "work out your own salvation" and as that contradicts the theological teaching and above all else is not possible to do in any one life he implicitly endorses the law of rebirth, and makes th

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

thinker of any faith to accept is the fact that christ cannot return because he has always been here upon our earth, watching over the spiritual destiny of humanity; he has never left us but, in physical body and securely concealed (though not hidden, he has guided the affairs of the spiritual hierarchy, of his disciples and workers who are unitedly pledged with him to earth service. he can only re-appear. it is a spiritual fact that those who have passed from the cave of the tomb into the fullness of the resurrection life can be seen and at the same time evade the vision of the believer. seeing and recognition are two very different things, and one of the great recognitions of mankind in the near future is the recognition that always he has been with us, sharing with us the familiar usef

space, that the end is inevitably sure; the looked-for spiritual representative must come forth; this time he will not come alone but will be accompanied by those whose lives and words will evoke recognition in every department of human thinking. the symbolic prophecies found in all the world scriptures anent this imminent event will prove their veracity; their symbolism will nevertheless elicit re-interpretation; circumstances and happenings will not necessarily be exactly as the scriptures would appear to indicate. for instance, he will come indeed in the "clouds of the air (matt. xxvi.64, as the christian scriptures say, but of what great interest is that when millions come and go in the clouds, each hour of the day and of the night? i mention this as one of the outstanding prophecies

t, founded on a secure foundation, but it will not be into a jewish city called jerusalem but into "the place of peace (as the word "jerusalem" means. a careful consideration of the world situation today and a dedicated use of the imagination will reveal to the sincere thinker how appalling is the task which he has undertaken. but he has again "set his face to go to jerusalem (luke ix.51) he will re-appear and guide mankind into a civilisation and a state of consciousness in which right human relations and worldwide cooperation for the good of all will be the universal keynote. he will through the new group of world servers and the men of goodwill complete his association with the will of god (his father's business) in such a manner that the eternal will-to-good will be translated by human

ng his resources, influencing his disciples and organising the details which will attend his reappearance. we need to awaken faith in the factual nature of divine revelation, and galvanise the church of christ into a truer appreciation of him and of his work. it is the living, acting, thinking christ with whom we must deal, remembering always that the gospel story is eternally true and only needs re-interpreting in the light of its place in the long succession of divine revelations. his mission on earth two thousand years ago is a part of that continuity and is not an extraordinary story, having no relation to the past, emphasising a period of only 33 years and presenting no clear hope for the future. what is the hope held out today by the orthodox and unimaginative theologians? that at so

and its many groups of workers. the "point of decision" as it is called in all hierarchical circles, was reached during the period between the full moon of june, 1936, and the full moon of june, 1945. the point of decision covered, therefore, nine years (a- 36- the reappearance of the christ copyright 1998 lucis trust relatively brief time; it resulted in the decision arrived at by the christ to re-appear or return to visible presence on earth as soon as possible, and considerably earlier than had been planned. this decision was necessarily made in consultation with the lord of the world, the "ancient of days" of the old testament, and the "one in whom we live and move and have our being" of the new testament. he is the custodian of the will of god. it was also made with the full understa

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

y the seventh ray of ceremonial ritual. 3. the energy of the second ray, which is always basically present in our solar system, that of love-wisdom, to which many of the egos now in incarnation belong and will increasingly belong. the next one hundred and fifty years will see them coming into incarnation. the reason is that it is to this type of human being that the work of reconstruction, and of re-building is naturally committed. 4. the energy of intelligence, actively displayed in creative activity. the creative ability of the future will emerge on a relatively large scale in the realm of creative living and not so much in the realm of creative art. this creative living will express itself through a new world of beauty and of recognised divine expression; through the outer form, the "li

ly for peace, no matter what the people may believe under the influence of national propaganda and the theories of the newspapers. her motto, esoterically stated, is, as you know "i carve the paths" this will be true eventually in the spiritual as well as in the literal sense. rome was the great road builder and road maker of europe in the far distant past; today the british race (who are largely re-incarnated romans and hence the friendly feeling which basically exists between the two countries in spite of outward appearance) are the original railroad makers. this is all upon the material side. upon the spiritual side, as i told you in an earlier book, the whole field of religion will be re-inspired and re-orientated from rome because the master jesus will again take hold of the christian

hence the friendly feeling which basically exists between the two countries in spite of outward appearance) are the original railroad makers. this is all upon the material side. upon the spiritual side, as i told you in an earlier book, the whole field of religion will be re-inspired and re-orientated from rome because the master jesus will again take hold of the christian church in an effort to re-spiritualise it and to re-organise it. from the chair of the pope of rome, the master jesus will attempt to swing that great branch of the religious beliefs of the world again into a position of spiritual power and away from its present authoritative and temporary political potency. the united states of america has for its personality ray the sixth ray and hence much of its personality difficul

he divine energy so that safe application to humanity becomes possible. it will be apparent, therefore, why in the second decanate of aquarius the hierarchy can, as the representative of shamballa and with the aid of mercury, bring into physical manifestation the coming avatar. this becomes possible when the work of the first decanate is accomplished and when shamballa has released and definitely re-oriented the energies of the third great centre, that of humanity. this release and readjustment leads to creative expression and renewed spiritual life. planetary alignment can take place and this is a planned objective for which the hierarchy is preparing and for which the avatar himself is preparing at shamballa- 76- the destiny of the nations copyright 1998 lucis trust the third initiation

d not of the newly born christ or of the crucified christ, will be the distinctive keynote. it is seldom realised that hundreds of thousands of people in every land have taken, or are preparing to take, this first initiation, called the birth at bethlehem, the house of bread. humanity, the world disciple, is now ready for this. indications of the accuracy of the above statement can be seen in the re-orientation of people everywhere to things spiritual, their interest in human good and human welfare, the perseverance they show in their search for light and their longing and desire for a true peace, based on right human relations, implemented by goodwill. this "mind as it is in christ" can be seen in their revolt against materialistic religion and in the widespread effort to be seen in europ

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ogress into freedom. b. the stage wherein satisfaction and sense of oneness is sought in the realm of material possessions, and in the establishing of a centre of beauty and comfort in life on the physical plane. therein the man can be at home and oblivious of a growing sense of dualism which, day by day, gets steadily stronger. this stage only takes place ages later when the aspirant is about to re-orient himself to truth and to take the first steps towards the probationary path. it is a correspondence towards the end of the path of evolution to the stage above mentioned, but the man experiencing it is a very different person to the one who now seeks synthesis in the materialisation of beauty upon the outer plane. the subtle man is now becoming dominant. secondly: the stage wherein the ma

erge of externalisation. hence the emphasis today upon the spirit of humanity, upon the spirit of a nation, and the spirit of a group. this is all the result of the battle going on between this pair of opposites in the field of human affairs and in the field of individual average human living. it is, however, this conflict fought out to the point of synthesis and of at-one-ment which produces the re-orientation of the race and of the individual to the truer values and to the world of reality. it is this conflict successfully waged which lands the man, as an individual, and the mass, as a whole, upon the path of purification. when there is unification of these energies upon the physical plane, you then have one-pointed activity- 58- glamour: a world problem copyright 1998 lucis trust and a

rection. there follows the resolution (note this word and its usage) of the duality into a unity. this resolution works out in the early stages (where the average type of aspirant is concerned) into a temporary astral unity and then there emerges the one-pointed devotee. he is found in all fields of religion, of science, of politics or in any other department of life. his etheric unity, producing re-orientation with its results of a clear vision, a grasp of truth, and a picture of the immediate way to go serves temporarily to glamour the man with a sense of achievement, of surety, of power and of destiny. he goes ahead blindly, furiously and ruthlessly until suddenly he is brought sharply up against changing conditions and recognises another and far more difficult situation. the pairs of o

and he stands relatively free from deception and wrong identifications and interpretations. you will have noted how the career of the man has, therefore, proceeded from a crisis of duality to one of a relative unity, only to have that sense of unification disturbed by a renewed recognition of a higher and deeper duality. this duality temporarily produces another cleavage in a man's life, and thus re-initiates a torturing process of bridging or of "occultly healing" this break in the continuity of the spiritual consciousness. i would here remind you that this sense of peace or perception of cleavage is in itself an illusion and of the nature of glamour, and is based upon the illusory sense of identification with that which is not the self, or soul. the entire problem can be solved if the sh

vity. this nebulous conscience developed eventually into what we call the voice of conscience. when that took place, the intricacy and the difficulty of life was greatly increased and glamour was definitely established on earth. it was that which enfolded and over-emphasised the lower at the expense of the higher, and served to distract the attention of the aspirant away from reality. may i again re-emphasise that, at this early stage, glamour was only evoked by and recognised by the highly evolved people of that period? then the lemurian race slowly passed away and the atlantean race came into existence. during the millions of years this race flourished on earth there were vast numbers of people with the lemurian consciousness flourishing at the same time, just as today in this modern ary

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

rhythm. for it is quite possible for a member of the group to retard the work and to hold back the group because he is so engrossed in his own affairs or in his own ideas of self-development; when some members cease their activity it does affect the inner group vibration; when others become slowed up by definite changes in their outer or inner lives, this requires periods of adjustment and oft of re-organisation of the life. these changes, being externalised, can produce powerful psychological changes and upset the rhythm of the soul's endeavour. a tried and experienced disciple will not let such a change upset his inner rhythm, but a less experienced disciple needs real soul watchfulness to the danger of sidetracking the life interest from spiritual purposes to personality attentions and

ve at the human family, this reciprocal activity is blocked by human selfishness; it is this "interruption of impression" and this "interference with the divine circulatory flow" which (as i have said above) is responsible for sin, for disease, and for all the various factors which make humanity today what it is. when the free flow of divine energy, of divine interplay and of spiritual purpose is re-established, then evil will disappear and the will-to-good will become factual goodwill upon the outer physical plane. in the statements given above in connection with the three great planetary centres you have the basis for the new and coming approach to divinity which will be known under the expression: invocative and evocative religion. it is this new science of impression which forms the su

act. one of the difficulties, for instance, facing the aspiring disciple and the earnest occult student is to record directly in the brain impressions from the spiritual triad (and later from the monad, via the antahkarana. this impression must be a direct descent from mental levels to the brain, avoiding all contact with the astral body; only in so far as this direct descent is attained will the re corded impression be devoid of error. it will not then be tinctured with any emotional complex whatsoever, for it is the astral level of consciousness which is the great distorter of essential truth. impressions from the ashram or from the spiritual triad (which are the only type of impressions with which i am here concerned) pass through three stages: 1. the stage of mental recording. the clar

the area around that part of the etheric vehicle. it is through this major centre that the ordinary medium works, receiving impressions and communications from astral entities or from the animated astral forms to be found in the glamours created by humanity. forget not, nevertheless, that true aspiration is essentially an astral product or reaction; all aspirants in the early stages of their slow re-orientation work through the solar plexus centre, and thus only gradually focus the lower energies there, prior to their transmutation and elevation to the higher centre, the heart centre. there are certain disciples who work deliberately upon the astral plane, under instruction from the master of their ashram, in order to reach such neophytes and thus to impress them with the knowledge and the

rase it somewhat differently: the plan constitutes or is composed of the substance in which the members of the hierarchy consistently work. let us take this important concept and break it up into its component parts for the sake of clarity. i am strongly emphasising these words because this concept is of an importance almost beyond human comprehension, and because its understanding may revise and re-vitalise your entire approach to the plan, and you will therefore be enabled to work in a fresh and in an entirely new manner: 1. the plan is substance. it is essentially substantial energy. and energy is substance and nothing else. 2. the substance (which is the plan) is dynamic in nature, and is therefore impregnated with the energy of will. 3. the plan constitutes a reservoir of energised su

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

l ring the changes, as we study the path of evolution, or the progress of the soul around the great wheel, both as a personality and as a disciple, headed towards the final liberating process. these four words express the subjective impulses and motives and, in reality, introduce four different cycles of progress upon the path in its various stages of individualisation to initiation. they are: 1. re-creation in which the influence of cancer, combined with that of aries, produces the pull into incarnation upon the physical plane. 2. regeneration in which the growing influence of the fixed cross, playing upon the mutable cross, produces those interior changes which eventually lead to 3. reorientation or the great cycle of repolarisation which takes place through the influence of libra (the c

ual experience upon the great wheel of life. i would ask you to bear this definitely in mind. going through the great cycle from aries to taurus, the man reenters the sign aries again under the potent impression of taurus, which at this stage of development feeds his ardent desire for the many material advantages of physical incarnation and of constant worldly undertakings; thus after a period of re-creation, he passes out into incarnation in pisces and begins again the great round of manifested life, for pisces is the ocean wherein he is "the fish" controlled by the laws of substance or material existence. in the second great stage, he passes from aries to taurus, because desire has at last been transmuted into aspiration. after proving his steadfastness to the ideal of the spiritual life

ingly involved in matter, or life upon the mutable cross, the interlude of readjustment or struggle for liberation which leads to the mounting of the fixed cross, and the period of liberation with the final mounting of the cardinal cross. 8. the significance of the key words for the modes of progress through the signs. 9. the underlying theme of any specific zodiacal sign, covered by the ideas of re-creation, regeneration, reorientation and renunciation. before taking up these matters in connection with pisces, there are one or two points upon which i would like to touch. i have to take up certain problems as they may arise in the consciousness of the enquirers and the students, because it is impossible to handle them all at once in the introductory remarks. the confusion would then be wel

d by the words "the father's home, and descends into the ocean of matter; then, reversing itself, the soul renounces the life of form, the personality centre. the soul detaches itself (in consciousness) from the monad, the one, and functions from its own centre, making its own new and material attachments. then, upon the reversal of the wheel, it proceeds to detach itself from the personality and re-attach itself in consciousness to the one who sent it forth. such is the climaxing story of pisces. the lords of will and sacrifice come down into manifestation, sacrificing their high position and opportunities upon the higher planes of manifestation in order to redeem matter and raise the lives by which it is informed (the lower creative hierarchies) to the status of themselves in so far as t

or our planet. leo is the sign wherein the consciousness of individuality is developed, utilised and finally consecrated to divine purpose. it is related to polaris, the pole star (found in the little bear) and it is also peculiarly susceptible to the influence of that pointer in the great bear which is the nearest to the pole star. esoterically speaking, the pole star is regarded as the "star of re-orientation" whereby the art of "refacing and recovering that which is lost" is developed. this eventually brings a man back to his originating source. it might, therefore, be correctly inferred that this pointer and the energy emanating from it guides humanity upon the involutionary path, and is constantly active in its influence upon the man who is still upon the mutable cross. then the energ

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

en they were dying acted differently. one, in lucknow, died cursing god and his mother and railing against life, and the other was a horrible case of hydrophobia. death is not so awful when you are face to face with it. it often seemed to me like a kind friend and i never had the slightest feeling that something real and vital was coming to an end. i knew nothing of psychic research or the law of re-birth and yet, even in those orthodox days, i was sure it was a question of passing on to other work. subconsciously i really never did believe in hell, and a lot of the men orthodox from the christian point of view, ought to have gone there. i intend no dissertation on death, but i would like to give here a definition of death which has always seemed to me to be adequate. death is "a touch of

o minority. the problem will have to be solved and room made for the negro in the national life. they cannot be kept down, nor should they be. it is up to them to prove themselves all that they claim to be and it is up to all of us to see that they do, and that the abominable utterances and the poisonous hatred of such a man as senator bilbo are stilled, and there are a number such as he. again i re-state my belief that the problem cannot be solved today (i make no prophecy about the future) by intermarriage. it must be solved by fearless justice, the recognition of the fact that all men are brothers and that if the negro is a problem it is our fault. if he is uneducated and not properly trained in the technique of citizenship it is again our fault. it is time that prominent white men and

ck on my door and on opening it i found a woman who lived in the flat below me. she looked at me with distress and said "see here, mrs. evans, it's monday morning and i can't stand it any longer. i'm an english servant and you are an english lady and i've got sense enough to know it. there are things i know and things- 62- the unfinished autobiography copyright 1998 lucis trust you don't, and you're coming down with me every monday morning until i say you needn't and i'll teach you how to launder clothes" she said it as if she had learnt it off by heart and she was as good as her word. today there is nothing about laundry work that i don't know and i owe it all to mrs. schubert. here is another instance of somebody for whom i had done nothing but who was just straight human and kind and i

was really speaking of christ and the planetary hierarchy. i found that the esoteric presentation of truth in no way belittled christ. he was, indeed, the son of god, the first born in a great family of brothers, as st. paul has told us, and a guarantee to us of our own divinity. the third teaching which i came across and which pulled me up short for a long time was the dual belief in the law of re-birth and the law of cause and effect, called karma and reincarnation by theosophists who, so often, like to sound learned. personally, i believe that all this most necessary teaching would have made far more rapid progress if theosophists had not been so overcome and glamored by the sanskrit terms. if they had taught about the law of re-birth instead of the doctrine of reincarnation and if the

cognition of the truth. i say this in no critical spirit, because i succumbed to the same glamour. looking back now to my early classes and lectures, i laugh with amusement at my ponderous use of technical phrases of sanskrit words and of the detailed significances of the ageless wisdom. i find that i get simpler as i get older and may be a little wiser. with the discovery that there was a law of re-birth i found many of my problems, personal and individual, were capable of solution. many who come to a study of the ageless wisdom find it difficult at first to accept the fact of the law of re-birth. it seems so revolutionary; it is apt to evoke a spirit of weariness and of spiritual fatigue. one life seems hard enough without contemplating many lives, both behind us and before us. yet, if o

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

e have wandered far to the surface of things and away from the partially true point of view of earlier centuries which traced disease back of the "evil humours" bred and festering in the inner subjective life of the patient. in the evolution of knowledge on every hand we are now on the surface of things (note i do not use the word "superficial, and the hour has struck in which knowledge can again re-enter the realm of the subjective and transmute itself into wisdom. there is today a dawning recognition on the part of the best minds in the medical and allied professions, that in the subjective and hidden attitudes of the mind and of the emotional nature, and in the life of inhibited or excessive sex expression, must be sought the causes of all disease. from the beginning of our studies, i w

the ills growing out of malnutrition and the wrong feeding of our modern life and civilisation will not here be considered. for these no child is individually responsible. i am concerned with the diseases arising in wrong internal conditions. the responsibility of a child for his living conditions is practically nil, unless you admit karma as a predisposing factor, and its power to produce those re-adjustments which emerge out of the past and affect the present. i shall deal with this more fully under our third point, dealing with our karmic liabilities. i would only suggest here that the whole subject of disease could be- 12- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust treated from the angle of karma and be definite and conclusive in its value had

final stage immediately preceding death is the lowest manifestation. it is nonresistance which psychologically governs coma- 69- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust 7. the law of cause and effect, or of karma, governs all disease. this embraces individual, group, national and total human karma. if you will pause at this point and review what i have re-stated, and if you will reread and reflect upon the four laws and the four rules you will possess the needed groundwork upon which to proceed with our future studies, beginning with the diseases incident to the life of discipleship. some of this i have already dealt with in the second volume of a treatise on the seven rays (pages 520-625. there the approach was largely from the angle of the mys

arise whilst cleavages are being healed, right identification achieved and correct orientation established. whilst this basic, inescapable and necessary process is taking place, a definite work is going forward in the etheric body. the disciple is learning to lift the energies, gathered from the lower centres, into the solar plexus and from that centre into the heart centre, thus bringing about a re-focussing of the energies above the diaphragm instead of putting the emphasis below. this leads frequently to profound complications, because from the personality angle the solar plexus centre is the most potent, being the clearing house for the personality forces. it is that process of decentralisation and "elevation" of the lower consciousness to the higher which produces the main difficultie

t will then be discovered that this science will be far simpler and less complicated than present medical science. today, medicine has reached such a point of complexity that specialists have perforce been needed who can deal with one area of the body and with its effect upon the entire physical vehicle. the average general practitioner cannot cope with the mass of detailed knowledge now gathered re the physical body, its various systems, their interrelation and their effect upon the many organisms which constitute the whole man. surgery will remain occupied with the anatomical necessities of the human frame; medicine will shift its focus of attention, before long, to the etheric body and its incident circulatory systems of energy, its interlocking relationships and the flow between the se

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

roblem which our group was to study, education in a democratic society, we were informed as follows "education must meet the needs of the human spirit. it must assist persons to develop a satisfactory personal philosophy and sense of values, to cultivate tastes for literature, music and the arts; to grow in ability to analyze problems and arrive at thoughtful conclusions" this statement demands a re-examination of our educational theory and practice. a survey of current developments proves that, at long last, the professional educators are clarifying a common philosophy and are consciously striving to delineate a theory of education adequate to the new world that is emerging. in such a philosophy three fundamental needs must be met (l) a psychological theory of the human person to be "educ

ountry learned the trick from the west. before her doors were forced, her arts and philosophy were in tune with oriental tradition. when she adopted western technology, she threw overboard her ancient culture. what happened in japan can happen in the rest of the orient, but whereas japan was a relatively small country, china, india and their neighbors are vast and populous. heaven help us if they re-enact the history of japan. our activity in the resynthesizing of the world must include, through our own efforts to understand and appreciate, an appeal to the orient to preserve and develop the fundamental values in its regional cultures. while the west is seeking the principles upon which peaceful and fruitful living can be founded, the east may provide us with the counter-balance to our agg

this might write finis to the story for all of us, east and west. during our industrial and expansionist age there have been increasing evidences of the permeating power of oriental thought in the fields of science, philosophy and the arts of the west. psychosomatic medicine, parapsychology, jung's analytical psychology are only a few indications of contemporary inwardly-oriented researches. the re-entry of the spiritual factor in life and education is something more than a recrudescence of some earlier forms of christian ideology. in this education for the new age, the type of east-west philosophy presented by the tibetan will find its proper setting. here we have the elements of a complete theory, as follows (a) subjective planning; a theory of the creative self-development of the indiv

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

pproach which has been little known up to the present time, even to advanced disciples, but which it is intended during the new age to develop. it is a part of the true and emerging technique of the path. i would like somewhat to change your work in connection with your full moon contact. two days before the time of the full moon, i will ask you to begin to cultivate that inner attitude of poised re-collectedness which will lay the right foundation for further work and which will help to shift the focus of the attention from the objective to the subjective work. it is an attitude more than an activity. ponder on this phrase. it is a state of consciousness which can be carried forward, no matter what may be the outer activity or interests, and it involves no outer silence, or cessation of n

at present. i would have you remember that when the war ends two great conditions will emerge for which you must be prepared and for which you should now begin to prepare others. these are: 1. there will be a great settling back by mankind in an effort to find security, to obliterate the effects of war from their troubled minds, to forget that which has happened, to return to the familiar, and to re-establish the old ways of life. human beings forget easily, and besides this ancient habit, humanity is very tired. get ready to deal with this, for it must not happen if it can in any way be prevented. 2. there will also come the cessation of the "great sounds of the material aspects" the sounds of war, the noise of explosion, and the cry of suffering humanity. this will create a curious false

, outwards to the world of men, inwards to the hierarchy, and upwards to the monad. it does not concern the sum total of the petty moods and feelings of the personalities of the group members. its second use is to bring about contact with the master of your group in this case myself, the master d.k. this is a process which i have already done my best to help you to achieve through my instructions re the full moon contact something you have most inadequately understood and attempted. perhaps now you will work harder at the production of "contact relationship" as it is esoterically called. it is with formula one that you must now work. formula two deals with alignment; not alignment as it is understood in the very necessary preparatory work of the arcane school. that form of alignment is the

his mode of handling a hint. in the preceding instruction i posited for you a series of questions relating to the subject of hints, but i did not tell you that they were in the nature of a test. they were framed in words that appeared to make them of general and personal application. did you deal with them as such? there was no need to do so and (if you have truly understood what i have indicated re hints) you must have wondered why the questions were drafted in that particular form; you would then have proceeded to consider their themes and the answers required from the standpoint of the ashram, which is not the standpoint of the individual. i know not what you did. i can only hope for your right approach. if to illustrate you interpret the sixth hint, which states among other things that

de, then let the master indicate the pattern and then await results. this may take time. results come not through the action of but one; they appear when the many respond on earth to that which comes from the higher centre through the one. this they do blindly, when at stage the first; later they move with care and right direction. thus affairs are changed on earth" to the aspirant, the statement re planning fixes his attention upon the physical plane; he then begins to see what are termed "indications of direction; he sees them in terms of humanity's immediate purpose and becomes aware of the tiny part which he can play by cooperation with this planning or, perhaps, by repudiating it. decision in both cases is dependent upon his background, training, circumstances and prejudices, plus his

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

aces will be the result of mutual interplay of the two intents (i am choosing my words with care) the intent of the masters to help humanity, and that of the world aspirants and disciples to aid in that helping. esoterically speaking, a point of contact, a moment of "spiritual intercourse" is imminent, and out of that moment a new world can be born. if that can be brought about, then there can be re-established on earth the condition which was brought to an end in earlier days, when the hierarchy (in order to further man's mental development) withdrew behind the scenes for a period. if this spiritual contact can be brought- 14- the externalisation of the hierarchy copyright 1998 lucis trust about, it means that the hierarchy will no longer be hidden and unknown, but will be recognised as p

hidden and unknown, but will be recognised as present upon the physical plane. this would at first be necessarily on a small scale, and the recognition will be confined to the aspirants and disciples. increasingly the new group of world servers will be active in every nation and found functioning throughout the entire world. the two thoughts which i seek to impress upon your minds are, first, the re-establishing of this closer relation, and secondly, the work of a practical kind that each of you can do to bring about this general recognition. i seek to emphasise the point that the final activity which will bring about this spiritual event must come from the outer plane of physical life. all of us who are occupied with the plan for "the next three years" are seeking earnestly for those who

1998 lucis trust all of you have read the plan as it is embodied in the pamphlet, and the challenge to faith and the appeal to your service is before you. the next two years will see the decision as to whether the fusion of the inner and the outer groups of world servers can be made, or whether more time must elapse before the earlier ancient cooperation between the hierarchy and humanity can be re-established. i speak with love and almost anxiety, and with a wider knowledge of the present urgency than you can possibly have. i couch what i have to say to you in the form of certain questions, which i ask that you should put to yourselves with quietness and sincerity. 1. do i really and in truth desire the establishment of this closer interplay between the inner and outer worlds? if so, wha

l plane. the other six groups will be mentioned later. you have become somewhat accustomed to the concept of these groups. the novelty is dying out and you are apt to ask yourselves whether there is, in the last analysis, anything really new in them. i will give you further on three reasons for the fact of their being a step in advance of anything hitherto possible on the physical plane. this may re-establish their importance in your minds and enable you to carry forward your work with fresh ardour. i have stated that these groups constitute an experiment and that they are connected paramountly with the work of the new age as it will express itself through the coming civilisation and the future culture. it might be of value here if i pointed out the distinction which exists between a civil

terment, and an embryonic mind of such a nature that it can respond to simple educational processes, when available, and is so responding. they are the illiterate masses, the still savage races and the low grade human- 33- the externalisation of the hierarchy copyright 1998 lucis trust beings who are met with in their millions on our planet. the cause for the momentous situation which calls for a re-alignment of our educational systems and processes, and for a readjustment of our present concepts of education, is to be found in the fact that the light of knowledge and the benefits which accrue from it have penetrated to the lowest grades of these slowly evolving people; all three groups are now strictly human and not simply the first two. the highest of them is therefore nearing the stage

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

. the process of 'unveiling' so that one by one those bodies which veil the self are brought to a point where they are simply transparencies, permitting the full shining forth of the divine nature. an expansion of consciousness, which is brought about through the ability of the self to identify with its real nature as the onlooker, and no longer regarding itself as the organ of perception. iii. a re-alignment of the lower sheaths so that the contact with the real man, the thinker, the solar angel, on the higher levels of the mental plane may become complete and continuous. this only becomes possible as the other two points are beginning to be grasped and the theory as to man's constitution and purpose is somewhat understood. as meditation is practiced, as the lower bodies are painstakingly

burning, purifying, destructive effects of the monadic will upon its distorted reflection, the individual will, deeply deserves consideration. for long, aspirants have noted and have been taught the effect of the will upon the astral, or emotional body. it is one of the primary and most elementary of the initial tensions, and is taught upon the probationary path. it leads to the purifying and the re-organising of the entire psychic and emotional life, as the result of its destructive action "if you will only think "if you will only use a little will" and "if you will only remember that you have a mind" we say to the children of the race and to beginners upon the path of conscious return. little by little, then, the focus and the orientation shift out of the astral life and from the emotion

llic purpose, and only love (self-love, group love, and finally, divine love) can reveal the significance of these symbolic words and the occult paradoxes which confront the true aspirant as he attempts to tread the way. as we continue our studies of the rules to be followed by those receiving initiate-training, i would remind you of certain things, some of them already touched upon but requiring re-emphasis. any usefulness which these rules may have for you will be dependent upon your grasping a few basic ideas and then proceeding to make them factual as far as in you lies. first, i would call your attention to what should be the basic attitude of the would-be initiate: it should be one of purpose, governed by pure reason and working out in spiritual activity. that is a sentence easily wr

" that "he heard a voice" and that the seal of affirmation (as it is occultly called) was given to him. only the father, the planetary logos, the lord of the world, enunciates the final affirmative sound. this has no reference when it occurs to the earlier initiations, but only to the final ones. there are five obvious crises of initiation which concern the master jesus as step by step he took or re-enacted the five initiations. but lying behind this obvious and practical teaching, lies an undercurrent or thread of higher revelation. this is concerned with the realisations of the overshadowing christ as he registered the voice which is heard at the third, fifth, sixth and seventh initiations. the gospel story gives us the five initiations of the master jesus, beginning with the first and e

ays- volume v: the rays and the initiations copyright 1998 lucis trust interest which have made evolving man what he is: first of all an integrated personality, and then a disciple a candidate for initiation. as more and more disciples come into group realisation it will become increasingly possible for the hierarchy to admit such disciples in group formation. that is one reason necessitating the re-establishing of the ancient mysteries on earth. that group relation has to be demonstrated in the three worlds and expressed by disciples in their group life upon the physical plane. hence the new experiment being undertaken by the hierarchy of externalising their ashrams. this process involves immense difficulty, owing to the astralism, the ambitions and the growing personality influence of so

AN INTRO TO STUDY OF THE KABALAH

e as to make it an almost impossible task to grasp them; probably no christian nor jew in this country can say what doctrines are not still laid up in some of the old manuscript works. the dogmatic or theoretical kabalah indicates philosophical conceptions respecting the deity, angels and beings more spiritual than man; the human soul and its several aspects or parts; concerning pre-existence and re-incarnation and the several worlds or planes of existence. the practical kabalah attempts a mystical and allegorical interpretation of the old testament, studying each phrase, word and letter; it teaches the connection between letters and numbers and the modes of their inter-relation; the principles of gematria, notaricon, and temura; the formation and uses of the divine and angelic names as am

d gives fewer details. many points of the teaching of indian systems of religious philosophy are not touched on by the hebrew system, or are excluded by differences of a fundamental nature: such as the cosmogony of other worlds, unless the destroyed worlds of unbalanced force refer to these; the inviolability of law, as karma, is not a prominent feature; reincarnation is taught, but the number of re-births is limited generally to three. some small part of the kabalistic doctrine is found in the jewish talmud, but in that collection of treatises there is some grossness that is absent from the true kabalah; such are the theories of the debasement of men into animal forms; and of men to be re-born as women, as a punishment for earthly sins in a previous life. it must be remembered that many p

ll we perceive or know of, is formed on the sephirotic type (3) that human souls were pre-existent in an upper world before the origin of this present world (4) that human souls before incarnation dwell now in an upper hall, or treasury where the decision is made as to what earth body each soul or ego shall enter (5) that every soul after earth life or lives must at length be so purified as to be re-absorbed into the infinite god (6) that one human life is seldom sufficient; that two earth lives are necessary for almost all to pass; and that if failure result in the second life, a third life is passed linked with a stronger soul who draws the sinner upward into purity: this is a form of the scheme of re-incarnation, transmigration of souls, or metempsychosis (7) that when all the pre-exist

ty, in ever-varying proportion, constitutes man. at his origin there was formulated what the scientists might call "archetypal man" and what the kabalists named adam kadmon, adm qdmun. primeval man, the greek protogonos. successive stages of beings of this type pass along the ages through a descending scale, offering the individual every variety of experience, and then along an ascending scale of re-development until human perfection is attained, and ultimate reunion with the divine is the result of the purified soul having completed its pilgrimage. before we consider man in his present state we must note the views of the kabalah upon man in his primal state. man was the final word of creation, he was a r sum of all forms, and so transcended the angels in his faculties. the first man had n

down through it that i formed thee from myself' and so the soul is forced to incarnate and sink into the world where matter will imprison him, where he must suffer, but where he may overcome and from whence he must rise again. the zohar adds the statement "and whatever the man learns and displays on earth life, he knew before his incarnation" this is a parallel doctrine to the buddhist scheme of re-incarnation with karma as god--eternal law, relentlessly compelling the individual ego to a new earth life. christian ginsburg states that a "transmigration of souls" was the belief of the pharisees in the time of josephus; and this dogma was held by many jews up to the ninth century of our era. the caraite jews have accepted it ever since the seventh century. st. jerome says it was a doctrine

ANALYSIS OF THE 5 6 INITIATION

n the middle of the altar. this is the glory of arik anpin. the altar is a symbol of flashing and brilliance. it is equilibrated in itself and therefore a fitting recipient of the flashing light, glowing brilliance, purity and balanced power. all kneel. the higher is invoked again. the aspirant is now fixed in trapt and looking upward to rtk. at this moment, the aspirant is no longer dead. he has re-entered the earth life. he is likened to a child with full potential of an adult. he is a person with the unconscious potential of an adept. it may be years before his/her adeptship is truly realized. themis (third adept) takes the cup and dagger, and the marks of lvx are imprinted on the aspirant. this is a stigmata on the soul. now the aspirant may demand the opening of the pastos. the altar

ANATHEMA OF ZOS

ce of my selfish fears; the absurd vanity of my hopes; the sorry righteousness called i. and you? certainly not befitting are tears of blood, nor laughter of gods. ye do not even look like men but the strange spawn of some forgotten ridicule. lost among the illusions begot of duality-are these the differentiation s ye make for future entity to ride your bestial self? millions of times have ye had re-birth and many more times will ye again suffer existence. ye are of things distressed, living down the truths ye made. loosing only from my overflow, perchance i teach ye to learn of yourselves? in my becoming shall the hungry satisfy of my good and evil? i strive me neither, and confide subsequent to the event. know my purpose: to be a stranger unto myself, the enemy of truth. uncertain of wha

BALANONES TEMPLE OF SET FAQ

actions of the seeker to create or realize an immortal, individual, potent, and powerful essence that will survive death. the left hand path is the quest for personal immortality, won by hard effort without grace of gods, even of our role model, set. 2.5 metaphysics this section is found only in the ref document. 2.6 dogma vs doctrine the temple of set has no dogma, but it does have teachings. we're sometimes accused of having dogma because of these teachings. the ref document includes some discussion detailing the distinction i see between doctrine and dogma. there is some disagreement on this issue, primarily i believe because people use different definitions for dogma. for example, in reviewing a draft of this faq, magus don webb, the high priest, suggested i erred in my statement above

- exploration joining the temple of set is a serious decision. anyone who is attracted to the temple of set through the things you see and hear should investigate thoroughly before applying for membership- affiliation application to the temple of set may be made to the executive director or to any priest of set. information about this procedure is provided in the introductory letter- assuming you're approved for membership (the executive director has indicated that the majority of applicants are denied, you as a i* setian you will receive 1) the current edition of the _crystal tablet of set, which includes all of the basic philosophical, magical, and initiatory material any setian would need to begin and accomplish his initiation to the ii, 2) a i* pentagram of set medallion, and 3) a year

tossed by our writing most setian materials in american english rather than british english. it's not easy, as priestess n, adept b, priest c, adept d, magistra h, priest r, priest w, and several others can report (several were the only setians in their state, and a couple were the only setians in their country. it's not easy, but it can be done, as these have shown. only you can tell whether you're up to the task. from: christopher merwin, date: sat, 19 dec 1998 as a temple initiate from a small town in north carolina i think perhaps i can help you with some of your queries. due to the widespread distribution of temple members many pylons are organized based around correspondence, with email and pylon newsletters as the primary form of communication. in fact, due to the highly private and

n circle, or whatever. part of being an adept magician is being able to see and mesh with whatever magic is taking place, understanding the causes of the ceremony and participating in those causes as appropriate to our own will "however, if someone claimed to seriously believe in the wheel of karma, and that xeper is valueless because until we can learn to avoid all participation in this world we're doomed to ride that wheel cycle after cycle, then yes, that religious belief would be opposed to the setian principles of xeper, and that person would not be able to remain a member of the temple of set. the two philosophies are simply incompatible" the ref document includes sections which examine our history regarding specific other organizations. 5.3 why the temple of set? the ref document ex

m of flattery, then how should you look at people who claim to be members of the temple of set and aren't? if you encounter someone online (or offline) who claims to be setian, how do you know if they really are? our high priest, magus don webb, offers an excellent answer in his essay "how to spot a setian (http//www.bigfoot.com/ balanone/spot.html. my personal answer is less meaningful, but they're techniques you might find useful* all members of the temple of set can be identified physically by their colored cloisonne point-down medallion, and by their membership card (with expiration date. if you have physical contact with someone who claims to be setian but who can't show you the membership card or medallion, that person is not a member. june 2001: recently we've seen a couple of medal

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

y manifest.488 the martingale489 of silver dazzles and flashes.490 the bronze stirrups chime and clack.491 the gold armor and 478 tib. padma thod phreng rtsal "lotus skull-garland power" 479 unknown; possibly a sanskrit transliteration for a seal. 480 unknown; possibly an area near mount chimpu at samy. 481 tib. padma rgyal po; one of padmasambhava s eight manifestations. 482 unknown. 483 tib. me re re. 484 tib. ldems se ldem. 485 tib. khrigs se khrigs. 486 tib. sku la dan dmar ber chen gsol. due to the context and vague appearance of the word within the text, i strongly believe that dan is a misspelling of dar "silk" 487 tib. lhubs se lhub. 488 tib. wang se wang; obscure. 489 tib. gong thag. the front ropes that keep the saddle from moving backward. 490 tib. khyugs se khyug. 491 tib. khro

BLACK SERPENT1

omplaints. 3. the employee might find his or her work has been sabotaged by a co-worker who has made it clear he is against the employee's religious beliefs. 4. the employee may begin receiving poor performance evaluations, where prior to the information coming out, their evaluations were above average or stellar. 5. occasionally it can be disguised as a layoff. how can you know for sure when you're being targeted? first, not all employers are out to get people of alternative faiths. a good majority of employers probably don't care what your religion is, and don't care to know. if there are genuine reasons for termination of employment, you can bet that religious discrimination was not a part of that equation. generally a person will know they're being targeted, especially if the following

party. if the harassment continues, complain again. if the employer s efforts produce no results or the employer does not seem to be doing anything to rectify the situation, seek the aid of an attorney. 3. always request copies of your reprimands and performance evaluations and keep them in a safe place. that way if your performance evaluation is stellar, the next day you are "outed, and then you're fired for poor performance a week later you have a paper trail. how to keep it from happening in the first place: some people are "outed" by ex-lovers out of revenge, or co-workers who were at one time friends. others "out" themselves. here are some tips: 1. avoid the topic of religion at work. 2. wear amulets and talismans under your clothing or not at all. if caught with an amulet and asked a

place: some people are "outed" by ex-lovers out of revenge, or co-workers who were at one time friends. others "out" themselves. here are some tips: 1. avoid the topic of religion at work. 2. wear amulets and talismans under your clothing or not at all. if caught with an amulet and asked about it (what's that and what does it mean) be vague "oh, it's a baphomet. it has a variety of symbolism" you're technically not lying you're not proclaiming you worship satan and if you don't act like it's a big deal, chances are the other person won't either. now if the other person knows what the symbol signifies you might not be able to easily avoid that discussion. but if you find you must discuss it, be sure to tell the person you have no desire for your private religious beliefs to go beyond the co

a sect that you should consider before even making initial contact. nothing is more frustrating than to go through the process of making contact only to discover the demonolatry or satanic group you ve inquired to is actually a reverse christian group with two teenaged members who spend all their time doing black masses and hanging out in graveyards smoking dope. if that is the kind of group you re seeking you could probably start your own. also beware the sect that has a web page with little information. a good group will list their basic beliefs, names of rituals the sect regularly gets together for, and will tell you if 17 they have legal clergy and teaching available. most sects will only accept adult members and will not serve alcohol to under-aged members. there are some family grou

nd//or another trusted member(s) of the group. when dressing to attend the interview there is no need to dress special. save your gothic outfits for clubbing. there is also no need to wear every amulet you possess or to wear a black inverse pentagram t-shirt. jeans and a solid color shirt work well. one amulet is fine. my point being that you don t want to scare the interviewers into thinking you re not serious or that you re trying too hard especially if the group consists of older people, which you can find out during the initial contact. i know that when i am interviewing potential members i can tell if they are trying too hard to look like they practice demonolatry and it gives me a poor first impression every time. most interviews start with small talk and then move into discussions a

BLAVATSKY H P ANTHROPOGENESIS

eat waters came. they swallowed the seven great islands. 46. all holy saved, the unholy destroyed. with them most of the huge animals, produced from the sweat of the earth- xii. 47. few men remained: some yellow, some brown and black, and some red remained. the mooncoloured were gone forever. 48. the fifth produced from the holy stock remained; it was ruled over by the first divine kings. 49. who re-descended, who made peace with the fifth, who taught and instructed it[[vol. 2, page] 22 the secret doctrine. stanza i* beginnings of sentient life (1) the lha, or spirit of the earth (2) invocation of the earth to the sun (3) what the sun answers (4) transformation of the earth- 1. the lha (a) which turns the fourth (globe, or our earth) is servant to the lha(s) of the seven (the planetary spi

5) creates light (20612 to 6561" now there are three kinds of light in occultism, as in the kabala (1) the abstract and absolute light, which is darkness (2) the light of the manifested-unmanifested, called by some the logos; and (3) the latter light reflected in the dhyan chohans, the minor logoi (the elohim, collectively, who, in their turn, shed it on the objective universe. but in the kabala- re-edited and carefully adjusted to fit the christian tenets by the kabalists of the xiii. century- the three lights are described as (1) the clear and penetrating, that of jehovah (2) reflected light; and (3) light in the abstract" this light abstractly taken (in a metaphysical or symbolical sense) is alhim (elohim god[[footnote(s* see "masonic review" cincinnati, june 1886, art. kabala no. 6* se

tive light. in the vedas ad-iti is the primitive light, the akasa of the phenomenal world[[vol. 2, page] 43 adam-adami. untouched by fruitless speculation. the only reference made to it was the brief conception of its diastolic and systolic property, of its periodical expansion or dilatation, and contraction. in the universe with all its incalculable myriads of systems and worlds disappearing and re-appearing in eternity, the anthropomorphised powers, or gods, their souls, had to disappear from view with their bodies "the breath returning to the eternal bosom which exhales and inhales them" says our catechism "ideal nature" the abstract space in which everything in the universe is mysteriously and invisibly generated, is the same female side of procreative power in nature in the vedic as i

aeons of years before even the evolution of the lemurian, the first physical man, which itself took place 18,000,000 years ago* preliminary evolution is described in one of the books of dzyan and the commentaries thereon in this wise- archaic scripture teaches that at the commencement of every local kalpa, or round, the earth is reborn "as the human jiva (monad, when passing into a new womb, gets re-covered with a new body, so does the jiva of the earth; it gets a more perfect and solid covering with each round after re-emerging once more from the matrix of space into objectivity (comment. this process is attended, of course, by the throes of the new birth or geological convulsions. thus the only reference to it is contained in one verse of the volume of the book of dzyan before us, where

,664,500,987 years[[footnote(s* the esoteric doctrine says that this "cosmic evolution" refers only to our solar system; while exoteric hinduism makes the figures refer, if we do not mistake, to the whole universal system* another point of disagreement. occultism says "the astral prototypes of the mineral, vegetable and animal kingdoms up to man have taken that time (300 million years) to evolve, re-forming out of the cast-off materials of the preceding round, which, though very dense and physical in their own cycle, are relatively ethereal as compared with the materiality of our present middle round. at the expiration of these 300 million years, nature, on the way to the physical and material, down the arc of descent, begins with mankind and works downwards, hardening or materialising for

BLAVATSKY H P COSMOGENESIS

becomes manifested to us, and nirvana, or mukti, is reached "mukti" being the same as nirvana, i.e, freedom from the trammels of "maya" or illusion "bodhi" is likewise the name of a particular state of trance condition, called samadhi, during which the subject reaches the culmination of spiritual knowledge. unwise are those who, in their blind and, in our age, untimely hatred of buddhism, and, by re-action, of "budhism" deny its esoteric teachings (which are those also of the brahmins, simply because the name[[vol. 1, page] xx introductory. suggests what to them, as monotheists, are noxious doctrines. unwise is the correct term to use in their case. for the esoteric philosophy is alone calculated to withstand, in this age of crass and illogical materialism, the repeated attacks on all and

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 an identical belief among the buddhists, with 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

pages from a pre-historic period. an archaic manuscript- a collection of palm leaves made impermeable to water, fire, and air, by some specific unknown process- is before the writer's eye. on the first page is an immaculate white disk within a dull black ground. on the following page, the same disk, but with a central point. the first, the student knows to represent kosmos in eternity, before the re-awakening of still slumbering energy, the emanation of the word in later systems. the point in the hitherto immaculate disk, space and eternity in pralaya, denotes the dawn of differentiation. it is the point in the mundane egg (see part ii "the mundane egg, the germ within the latter which will become the universe, the all, the boundless, periodical kosmos, this germ being latent and active, p

tless- see farther on* esoteric philosophy, regarding as maya (or the illusion of ignorance) every finite thing, must necessarily view in the same light every intra-cosmic planet and body, as being something organised, hence finite. the expression, therefore "it proceeds from without inwardly, etc" refers in the first portion of the sentence to the dawn of the mahamanvantaric period, or the great re-evolution after one of the complete periodical dissolutions of every compound form in nature (from planet to molecule) into its ultimate essence or element; and in its second portion, to the partial or local manvantara, which may be a solar or even a planetary one* by "centre" a centre of energy or a cosmic focus is meant; when the so-called "creation" or formation of a planet, is accomplished

ess, unconditioned and eternal. its periodical (manvantaric) emanation- or primal radiation- is also one, androgynous and phenomenally finite. when the radiation radiates in its turn, all its radiations are also androgynous, to become male and female principles in their lower aspects. after pralaya, whether the great or the minor pralaya (the latter leaving the worlds in statu quo, the first that re-awakes to active life is the plastic a'kasa, father-mother, the spirit and soul of ether, or the plane on the surface of the circle. space is called the "mother" before its cosmic activity, and father-mother at the first stage of re-awakening (see comments, stanza ii) in the kabala it is also father- mother-son. but whereas in the eastern doctrine, these are the seventh principle of the manifes

BLUE EQUINOX

cise and definite as a university course. during the five years of speech from the equinox of spring 1909 of the vulgar era, 65 different books were issued, nearly all of these being printed in the 10 numbers of volume i of the equinox. volume i of the equinox is now very rare and expensive. only a few sets remain; and these are valued at $100 per set. when these have been sold, it is proposed to re-publish the official instructions referred to above in separate form, for the benefit of those students who have been disappointed in obtaining sets of volume i of the equinox. the a.a. will publish a new volume of the equinox in 10 numbers at intervals of six months, beginning with the equinox of spring (march 23) of the vulgar year of 1919. the principal items of the new promulgation are as f

a (s. b. e. series, oxford university press. the best of the buddhist classics. the questions of king milinda (s. b. e. series) technical points of buddhist dogma, illustrated by dialogues. liber dcclxxvii vel prolegomena symbolica ad systemam sceptico-mystic vi explicand, fundamentum hieroglyphicam sanctissimorum scienti summ. a complete dictionary of the correspondences of all magical elements, re-printed with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism what webster or murray is to the english language. varieties of religious experience (james. valuble as showing the uniformity of mystical attainment. kabbala denudata, von rosenroth: also the kabbalah unveiled, by s.l. mathers. the text of the qabalah

hebrew words arranged according to their numerical value. this is an encyclop dia of the holy qabalah, which is a map of the universe, and enables man to attain its perfect understanding. liber dcclxxvii. vel prolegomena symbolica ad systemam sceptico-mystic vi explicand, fundamentum hieroglyphicam sanctissimorum scienti summ. a complete dictionary of the correspondences of all magical elements, re-printed with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism what webstar or murray is to the english language. liber lxvii. the sword of song. a critical study of various philosophies. an account of buddhism. liber mmcmxi. a note on genesis. a model of qabalistic ratiocination. this course is especially adapted

dvise me on that score. to-day, i received the equinox ordered last april. it had been sent to my brother.s club and had been lying there for a month, the equinox 150 and all the while i had been waiting and hoping for its arrival. then, when hope was about dead, i obtained a trace of it. it came as a drink of sweet nectar to a thirsty pilgrim, and it is wonderful how much better i feel. the note re neophytes and probationers has set me at rest about the silence of fra p.a; and confirms, what all the while i have suspected, that his delay in answering is a test. this confirmation is cheering, however hard the trial may have been, in so far as i had made up my mind to work on, whether he writes or not, and had got quite used to the idea of having to work out my own path, without outside aid

since i made an entry. will write down a few of the events that i remember during that time. have done some slight morning and evening practice almost every day. have occupied a fair amount of time in giving what instructions i can on occult matters to those who have requested information. s. and l. have become sufficiently interested to apply for studentship, and w. has at last written and asked re probationer-ship. have heard finally from fra p.a. and answered his letter. nov. 26, 11:40 to 11:55 p.m. meditation on love. commenced with sending love to the six directions of space (see training of the mind, the equinox, vol. 5. became identified with love to the exclusion of all other ideas. it is verily a dew which dissolves thought [dangerous, though, for a beginner. often means little mo

BOOK T

e between others. cruel, yet cowardly, thankless and unreliable. clever and quick in thought and speech. feelings of pity easily roused, but unenduring. geburah of hb:v (defeat, loss, malice, spite, slander, evil-speaking. herein the angels hb:anyal and hb:cha'amyh bear rule. xl. the lord of earned success six of swords two hands, as before, each holding two swords which cross in the centre. rose re-established thereon. mercury and aquarius above and below, supported on the points of two short daggers or swords. book t page 18 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 success after anxiety and trouble; self-esteem, beauty, conceit, but sometimes modesty therewith; dominance, patience, labour, etc. tiphareth of hb:v (labour, work, journey by water. ruled by the great angels h

rein hb:hrchal and hb:mtzral are ruling angels* book t page 21 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 li. the lord of shortened force eight of swords four white radiant angelic hands issuing from clouds, each holding two swords, points upwards; all the points touch near the top of the card. hands issue, two at each bottom angle of the card. the pose of the other sword symbols is re-established in the centre. above and below are the decan symbols jupiter and gemini. too much force applied to small things: too much attention to detail at the expense of the principal and more important points. when ill dignified, these qualities produce malice, pettiness, and domineering characteristics. patience in detail of study; great care in some things, counterbalanced by equal disorde

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

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

sing dance. general dancing. music and song. sabbat games. wine and ale. bread and cakes. contents xi 67 lesson one the history and philosophy of witchcraft before really getting into what witchcraft is, perhaps we should take a look back at what it was the history of it. witches should be aware of their roots; aware of how and why the persecutions came about, for instance, and where and when the re-emergence took place. there is a great deal to be learned from the past. it's true that much of history can seem dry and boring to many of us, but that is far from so with the history of witchcraft. it is very much alive and filled with excitement. there have been many books written on the history of witchcraft. the vast majority have suffered from bias as will be explained shortly but a few of

bove. the third part of the book 'relating to the judicial proceedings in both the ecclesiastical and civil courts against witches and indeed all heretics, is perhaps the most important. it is here that the order of the trial is dealt with 'who are the fit and proper judges for the trial of witches?'is the first question. it goes on to the method of initiating a process; the solemn adjuration and re-examination of witnesses; the quality and condition of witnesses; whether mortal enemies may be admitted as witnesses. here we are told that 'the testimony of men of low repute and criminals, and of servants against their masters, is admitted. it is to be noted that a witness is not to be disqualified because of every sort of enmity. we learn that, in the case of witchcraft, virtually anybody m

form them (we can leave that to the other faiths. hierarchy and priesthood the group needs a leader, or leaders. the leaders, as priests for the group, will be representing the god and the goddess, so one male and one female leader would seem to be the ideal. in the saxon tradition (and some few others) these are democratically chosen by the coven members: they lead for a year and then there is a re-election (if re-elected, their terms running concurrently or not, they are known in their sub- 53 54/ buckland's complete book of witchcraft sequent terms as high priest/ess, to indicate this experience. such a system has the distinct advantage of (a) precluding any ego-trips and power-plays by the priesthood (b) giving everyone who wishes a chance to lead the group and have the experience of r

or not, they are known in their sub- 53 54/ buckland's complete book of witchcraft sequent terms as high priest/ess, to indicate this experience. such a system has the distinct advantage of (a) precluding any ego-trips and power-plays by the priesthood (b) giving everyone who wishes a chance to lead the group and have the experience of running a coven and (c) allowing those good at the job to be re-instated, while conversely allowing the removal of any who abuse their position. however, in many traditions there are found degree systems systems of advancement through promotion and in these it is impossible to be a leader without being of the requisite degree. regretably these systems do frequently lead to power-plays("i'm a higher degree. ergo 'better. witch than you are) and all the ramif

BUDGE E

metchet-mu-nebt-tuat. chapter vii. the seventh division of the tuat, which is called thephet-asar chapter viii. the eighth division of the tuat, which is called tebat-neteru-s chapter ix. the ninth division of the tuat, which is called best-aru-ankhet-kheperu chapter x. the tenth division of the tuat, which is called metet-qa-utchebu chapter xi. the eleventh division of the tuat, which is called re-en-qerert-apt-khatu chapter xii. the twelfth division of the tuat, which is called then-neteru sacred texts egypt ehh index index previous next p. 1 the book am-tuat the title of the work "the writings and the drawings of the hidden palace which appertain to the souls, and the gods, and the shadows, and the spirits, which compose the beginning of the horn of ament, of the horizon of ament [whic

ming into being of osiris; as the boat has p. 7 no reed mat or carpet hanging from the prow, we may assume that it is intended to represent the atet or matet boat, i.e, the boat in which the sun-god travelled over the sky from sunrise to noon. click to view the boat of the birth of osiris, with serpents and gods [paragraph continues] in front of the boat glide three serpents, which are called sek-re, sefa, and nepen, and in front of these march four man-headed click to view gods in the procession of the boat of the birth of osiris. gods and two hawk-headed gods, each with a serpent in his left hand, a god called nabti, who holds a crook in each hand, net, or neith, goddess p. 8 of the south, net, or neith, goddess of the north, and the goat goddess artet. the two hawk-headed gods are calle

ing of several sentences is clear enough. footnotes 60:1 the portions rendered by m. maspero read thus--ce grand dieu dit aux biou shetiou (ames myst rieuses) qui suivent osiris "o vous dont j'ai rendu myst rieuses, dont j'ai occult les mes, que j'ai mis la suite d'osiris pour le d fendre, pour escorter ses images, pour an antir ceux qui l'attaquent, si bien que le dieu hon est toi, osiris, derri re toi, pour te d fendre, pour escorter tes images, pour an antir ceux qui l'attaquent, si bien que hon est toi, osiris, que sa est toi, khontamentit, vous dont les formes sont stables, vous dont les rites assurent l'existence, vous qui respirez l'air [de vos narines, qui voyez] de vos faces, qui coutez de vos oreilles, qui tes coiff s de vos coufi h, qui tes v tus de vos bandelettes, qui avez des

domaine, vous dont les mes ne sont point renvers es, dont les corps ne sont point culbut s, ouvrez vos cercles et tenez-vous vos places, car je suis venu pour voir mes corps, inspecter mes images qui sont dans l'autre monde, et vous m'avez convoy pour me permettre de leur apporter mon aide, si bien que je conduis la rame ton me au ciel, osiris, ton me la terre, khontaougrit, avec tes dieux derri re toi, tes m nes devant toi, ton tre et tes formes [sur toi, et alors ton m ne est enchant, osiris, vos m nes sont enchant s, vous qui suivez osiris. je monte en terre et le jour est derri re moi; je traverse la nuit, et mon me se r unit vos formes pendant le jour, j'accomplis de nuit les rites qui vous sont n cessaires, j'ai cr vos mes pour moi, afin qu'elles soient derri re moi, et ce que j'ai

e actual path of the boat of the sun is different. instead of passing along the middle section as before, the god is obliged to pass over the region of the kingdom of seker. the course which was usually passed over by the dead runs from one side of the section to the other diagonally, and it may be thus described--starting from the upper side of the topmost division, the corridor, which is called re-stau, slants across to the lower side; at the point where it touches the line which divides the first and second section is a door, which is thrown open. the door is called mates-sma-ta. the corridor runs p. 63 click to view the kingdom of seker. p. 65 parallel with the line which divides the first and second section for some distance, and is described as the "road of the secret things of re-st

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

acknowledged every rock, tree and stream as deities in the life force, and the earth as mother, offering both womb and tomb. prehistoric witchcraft early man used sympathetic, or attracting, magick- in the form of dances, chants and cave paintings of animals- to attract the herds of animals that provided for the needs of the group, and to bring fertility to humans and animals alike. hunters would re-enact the successful outcome of a hunt and would carry these energies into the everyday world. offerings were made to the mistress of the herds and later to the horned god, who was depicted wearing horns or antlers to display his sovereignty over the herds. animal bones would be buried so that they, like humankind, would enjoy rebirth from the earth mother's womb. where hunter-gatherers today c

ght the candle in the west of the circle. if working in a group, this should be done by the person standing by the west candle. as you light the candle of the west say: i call upon the guardians of the mighty oceans, the inland seas, the straits and the channels between land to protect my/our undertakings and to create this circle of light. may the circle be unbroken to keep all within from harm* re-light the taper if necessary from the west candle. carry the taper of light to the candle in the north, creating an arc of light. light the candle in the north (if working in a group, the taper is given to the person sitting nearest the north candle, who comes forward as the first person returns to sit in the circle) as the candle in the north is lit, say: i call upon the guardians of the rushi

working in a group, the taper is given to the person sitting nearest the north candle, who comes forward as the first person returns to sit in the circle) as the candle in the north is lit, say: i call upon the guardians of the rushing rivers, the watercourses and the canals to protect my/our undertakings and to create this circle of light. may the circle be unbroken to keep all within from harm* re-light the taper if necessary and carry it in an unbroken arc to the east (pass it to the next person, if working in a group) and light the east candle, saying: i call upon the guardians of the lakes, the still pools, ponds and marshes to protect my/our undertakings and to create this circle of light. may the circle be unbroken to keep all within from harm* re-light the taper once again and in t

rm place* add a coin to the pot every day if you can. to empower the spell even further, you could also place a pot of basil, a herb of wealth, to the east of the burner during the ritual and after the three days, place the charged herbs on a window ledge to attract money. do something positive to help a person, animal or place on the day after the third ritual. it need not involve money. you can re-light the oils at any time if energies seem sluggish and repeat the whole ritual a moon cycle later for as long as is necessary. there may be a lot of negative vibes swimming the other way, so persevere and be patient. incense magick incense has formed a central part of religious and magical ceremonies for thousands of years in lands as far apart as india and north america. it has been used for

direction of some internal organ. this clear crystal stone has always been associated with energising powers and with healing. in its spherical form of completeness, it is perhaps the ultimate healing and magical stone. you can buy tiny spheres quite cheaply and these work just as well as a large crystal ball. sunlight is good for energising and improving physical health and vitality, encouraging re-growth and regeneration, and for matters of the mind where clarity and optimism are needed. moonlight is potent for removing illness or pain and for all problems concerning emotions, hormones or fertility and is especially effective in healing women, children and pets* direct the sunlight or the light of the full moon into your crystal sphere, so that it shines on the person you are healing, or

CHAOS MAGICK AND LUCIFERISM

nd often reoccurring problem. when peter carroll, ray sherwin and others began working with something they would later call, chaos magic, the potential they continued from what aleister crowley and austin spare developed was so bright it was often overlooked. austin spare in undoubtedly the grand father of chaos magic, while he had no idea at the time of his magickal importance. during the 80 s a re-publishing awakening of material by spare was on the upswing, remaining from such publishers from the 70 s like 93 publishing, who issued several important pieces of spare s work along with numerous titles from aleister crowley. christopher bray, the owner of the sorcerer s apprentice bookshop spearheaded the resurgence of spare in the early 80 s with the collected works of austin osman spare

eadily as i change my shoes. the current state of chaos magick in the present time has only maneuvered to some certain state due to lack of imagination and vision. chaos magick is an egocentric ideology that has no specific doctrine or form. lack of dogma can often lead to emptiness of concepts and then the boat literally runs aground. chaos magick must be defined in a certain context in order to re-awaken the luminous possibilities contained therein. austin osman spare was the founder of what is today chaos magick. his study and practice of magick developed early on and was later subject to formal training with aleister crowley. spare understood the importance of ritual and ceremony yet at the same time found it repulsive and idiotic. however, by viewing spare s paintings and pastels one

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

s promoted authorities and practitioners who bridged the physical realm and the invisible world. these spiritual professionals were competent at dealing with affliction and its prevention; they provided diagnoses and cured intractable ailments. as theophus smith has noted, the "curative intention" of practices such as conjure can be seen in african american practices and beliefs that "revised and re-visioned" conditions such as violence and racial victimization. similar to the traditional healers in african societies, african american supernatural practitioners "deciphered" evil and sickness, locating affliction within the ills occurring in society itself. personal misfortune, therefore, could possess underlying causes such as anger, selfishness, and jealousy. a tragic accident, an unfores

ence information 22, no. 6 [1983: 979. on the background of the new york conspiracy see daniel horsmanden, the new-york conspiracy or a history of the negro plot with the journal of the proceedings against the conspirators at new-york in the years 1741.1742, 1810 (1810; reprint, new york: negro universities press, 1968, pp. 252.53, 264, 289, 368; ferenc szasz "the new york slave revolt of 1741: a re-examination" new york history 48 (1967: 224; thomas davis, a rumor of revolt "the great negro plot" in colonial new york (amherst: university of massachusetts press, 1985, p. 54. 4. letter of the reverend john sharpe to the society for the propagation of the gospel in foreign parts, in roswell randall hoes "the negro plot of 1712" new-york genealogical and biographical record 21 (1890: 162.63;

CHRONOLOGIA RORISPERGIUS

ysical exercises, that they called hesychasm (from the greek, hesychia=silence, q.v. parallels have been observed between medieval ecstatic kabbalah and hesychast practice. 204-270 ce plotinus, neoplatonic philosopher and mystic (born in egypt) c.210 clement of alexandria stromata book 6 chap.4 describes sacred ceremonial procession of egyptian priests carrying the 42 books of hermes(emanation of re) 215-220: origen (185-253/4, then catechist for the christian community of alexandria, preaches his homilies on genesis along with a lot of other works 216 to 276- life of mani, the illuminator, who founded manicheism, based on ideas from judaism, christianity, zoroasterism, gnosticism, etc. 244-261 mani sent a mission to egypt under adda and patteg reaching as far as alexandria and another mis

brothers of the east? is it possible that the brothers of the east survived until the time that they were absorbed into the florentine academy(ies"-jonathan sellers 1092-1167 abraham ibn ezra 1096-99: by a combination of military force, coincidence, and unbelievable luck, the motley forces of the first crusade take jerusalem and most of the "holy land" away from seljuk muslims. the muslims start re-conquering this land within a decade, leading to a series of less successful crusading efforts. 1096 1141 hugh of saint victor. division of the mystical ascent into three stages: thought (with which we see god in nature, meditation (with which we see god within ourselves, and contemplation (with which we see god as if face to face. used the commentaries of his contemporaries: rashi, joseph karo

earthly natures. c.1138- c.1215 guiraut de bornelh -troubadour at the court of alfonso ii of aragon, and went on a crusade. called by his contemporaries master of the troubadours; dante ranked him second only to arnaut daniel. 1140-1215 bertran de born troubadour 1144 earliest dated western alchemical treatise- robert of chester de compositione alchemiae c.1145- after 1208 guiot de provins. trouv re in the service of the dukes of champagne in provins; possibly in the holy land on one or more crusades. 1145 sepher zachut -ezra, ibn abraham(mantua, concerning the hebrew letters as well as principles of grammar.)sod (1100s, on the mysteries in the forms of the hebrew letters. manuscript copies of it are in the vatican library. ormat ha-mezima (also known as arugat ha-mezima, 1100s, a small ph

gypt and persia eventually extending to greece and thus on to the early sufis of persia illuminating islamic civilization. the soul is exiled into matter but through ishraq(illumination)the soul returns to its home beyond the stars by way of a theurgic angelology. wrote hikmat-al-ishraq 'philosophy of illumination. influence upon isaac luria and the safed qabbalists. c.1155 blondel de nesle trouv re carolled across europe songs to the missing richard i. 1155- 1207 raimbaud de vacqueiras troubadour author of the first known italian poetry. c.1155- 1231 folquet de marselh (marseilles)troubadour "a verse without music is a mill without water" esteemed by dante. 1157-1217 alexander nequam 1157-1199 richard the lionhearted c.1160- 1203 chastelain de coucy (gui ii de coucy)trouv re in the crusad

1155- 1207 raimbaud de vacqueiras troubadour author of the first known italian poetry. c.1155- 1231 folquet de marselh (marseilles)troubadour "a verse without music is a mill without water" esteemed by dante. 1157-1217 alexander nequam 1157-1199 richard the lionhearted c.1160- 1203 chastelain de coucy (gui ii de coucy)trouv re in the crusades of 1190 and 1198. c.1160- 1219 conon de b thune. trouv re, soldier, politician and diplomat, a northern french aristocrat involved in the crusades. a leading figure at constantinople on the 1204 crusade. c. 1160: richard of saint victor (d. 1173, a scotsman who has become abbot of the famous abbey school at saint-victor, writes the mystical ark, also known as benjamin major, and makes considerable use of pseudo-dionysius. 1160: birth of isaac the blin

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

of understanding would also make the best wish. so we were to consider it until after supper. meantime the king and queen, for recreation s sake, began to play together, at something which looked not unlike chess, only it had different rules; for it was the virtues and vices one against another, and it might ingeniously be observed with what plots the vices lay in wait for the virtues, and how to re-encounter them again. this was so properly and cleverly performed, that it is to be wished that we had the same game too. during the game, in came atlas again, and made his report in private, but i blushed all over, for my conscience gave me no rest. after this the king gave me the supplication to read, and the contents of it were much to this purpose. first he (the doorkeeper) wished the king

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

r elements which are held together by the tablet of union. this is the fifth principle, the element of. tools on the altar there are five tools on the altar. they are the air dagger (m, crucifix (o, chalice (n, chain (l, and the censer for the symbol of sitting on the letter c. as the tools are replaced on the altar after their use in the invocation of the watchtower, it begins the first magnetic re-charging of the ceremony. door of the vault the four kerubs on the door of the vault are also re-activated through the tablets of the watchtower and the invocation. this symbol, being placed on the doorway to the vault, also charges and activates the c doorway or the entrance into the center of the mystical burying place of our founder. opening of the portal five knocks are given after the ador

er than the equator. thus, we see in the qabalistic cross the symbology of the sun and its' life giving rays passing over the l. this is osiris/christ energy united in unison through the qabalistic cross. let us be aware always that no banishings can be done in the vault. in addition, no invoking pentagrams or hexagrams can be made directly inside the chamber of the vault. thus, the altar must be re-charged outside the confines of the vault. next, four knocks are given with the words vibrated tkrp. this spells the word paroketh. paroketh is the veil of the vault of tiphareth and the hidden tabernacle. here, we begin to see our ancient light with our more ancient fraters and sorors as well as our rosicrucian link. the third adept is asked "what does the mystic name of our founder signify" h

shows the mundane with our negativity and sins. it is not my intention in this paper to pursue a discussion on karma vs. sin, but let us remind ourselves that we must always strive to our higher, divine self, and to become more than human. anything less than this is a negative action to our spiritual development within. we call it negative karma or sin. the ceremony continues, the chief officers re-enter the vault and remove book t. it is then placed on the altar. now, hru is invoked to aid the order in its timeless search for the mysteries of divine light. this quest must never be forgotten and should be recalled every day when we perform the qabalistic cross. let the celebration and solemn ceremony of the consecration of the vault remind us to always aspire to the highest point, just as

COSIMANO CHARLES ELEMENTARY PSIONICS

age eight miles per hour. this was so shocking that a london magazine ridiculed it by saying it was as likely as putting a man on top of a rocket and shooting him at the moon. there is no arguing with british logic, presupposing of course that you can find it. now, for those of you who have never read anything by me before--shame on you! sorry about that, i just couldn't resist it. anyway, if you're not familiar with me or my work i'm going to tell you a few basic things about myself. i was not born psychic. i cannot say that when i was three i saw the end of the korean war. hell, i probably didn't even know that a war was going on in korea or even that such a place existed. i was too busy playing in my backyard with the kids on the block and tying up the babysitter. i got into psychic stu

leave him when the woman touched his robe (which was nothing compared to what he felt leave him when she touched his chuck! stop that. in any event, the person should respond to your sending by doing what you wish, but there will be times when that will not happen. if that is the case, do not give up; pick another victim and blast away again. remember the old fbi motto "if you keep shooting, you're bound to hit somebody" now i get to show you a more practical use for this latest ability. let us say that you are at a party and you are having a thoroughly miserable time because you are alone and likely to leave it that way. across the room is an unattached, perfectly gorgeous person whom you would sell your grandmother's grave to meet. fortunately, nothing that drastic is required, which is

ean some gushy, disgusting nonsense about helping humanity. the greatest fortunes have been made by those whose only desire to help humanity was over the nearest cliff. no, by positive, i mean that you truly desire wealth without that desire being polluted by worry. and here you go doing unauthorized thinking again! you didn't know that it was that loud, did you? well it is and i can hear it. you're thinking that you really are worried because if you don't pay back your brother-in-law the thousand dollars you owe him, he'll sell your daughters into white slavery. do you know what happens when you think like that? you create a though-form that will bring about exactly the thing you are worried about. and that is precisely the sort of thing that is keeping money from coming to you. believe m

it gets weird and swings on a diagonal and sometimes the circles become eliptical, but those are the basic things a pendulum does. and that is all that it does. oh yes, sometimes it just sort of jiggles and doesn't move at all. the trick is learn what these movements mean. the pendulum basically answers simple questions in one of three ways. yes, no, i haven't the foggiest idea what the hell you're talking about. with the right charts, it can give more complicated answers, but first things first. you need to know which swing means what. start with yes. hold the pendulum in front of you and ask it if two plus two equals four. note the swing. now ask it if two plus two equals five and if it says to you that it is if big brother says so, then you have a real problem because a pendulum is not

CROSSING THE DESERT

in weakness turns to demiurge and his m'shiha and other slave creeds. and that spark shall return as a blazing flas.a spell for crossing the desert by setnakt the divine formula of xepera xeper xeperu, whose physical form had entered the consciousness of magus aquino from budge's egyptian language, had as its most recent form before budge a spell of slaying apep and knowing the manifestations of re, written the same year that alexander the great died. an earlier form of the spell appears on a statue of ramses iii, second pharaoh of the xxth dynasty, in which ramses iii is depicted as the god khepher. the image of khepher exists at a shrine in the eastern desert, which travelers would stop at before attempting a crossing to the east. ramses iii is a significant figure among setian emperors

CULTUS SABBATI

y of our work does not rest in antiquity, it is active through present and on-going vision. traditional sabbatic craft often employs demonological names and imagery as part of a cipher to convey a gnosis of luciferian self-liberation. similarly, and as aforesaid, rituals may also utilise christian forms and terms, both as part of long-standing custom and as part of a sorcerous intent to willfully re-orientate culturally accumulated 'belief' to magical purposes. the positive and negative aspects of this arcanum are dealt with in azoetia (xoanon: 1992, 2002) under the name 'the iconostasis of blasphemy' and readers are directed there for more detailed understanding of this matter. one must be wise to discern the use of veil upon veil: the use of demonological terms should not be misconstrued

DARK GODS

of consciousness. what is termed the `abyss' separates our everyday consciousness from the consciousness (and thus apprehension) of the dark gods. the ordeal of the abyss involves confronting these entities and accepting them for what they are, that is, unbound by our illusion of opposites and the conflict of `good' and `evil. while it is convenient to regard the dark gods as merely symbols that re-present the energies of the acausal as a projection of our own consciousness upon chaos itself it is equally possible to regard them as physically existing in themselves. which of these (or neither of them) is correct, the adept discovers during the ordeal of the abyss. legend, however, recalls the dark gods as visiting our planet several times in the past by passing through one of the many `st

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

sought to imbalance us. disharmony and imbalance= division of self. division of self= limited potential. the two major imbalances within ourselves and the prison in general have been the negative dominating the positive and the male dominating the female. there is no greater manifestation of the male imbalance than what is seen in some of the major religions and in the secret society network. the re-emergence of female energy is crucial to the harmonising of the earth, and by that, i don't only mean the re-emergence of women into areas of decision-making. i mean the reawakening of female energy within the male form also, and a softening of the indoctrinated desire of so many men to dominate and to follow the macho man programming. this reemergence of female energy is symbolised as 'the ret

biography, barriers down, cooper added that the house of rothschild bought an interest in the three leading european news agencies: wolff in germany, havas in france, and reuters in england. for those who don't know how the media works, the news agencies provide news stories to all papers and media outlets, so what they say is often repeated by the whole of the media "it must be true because they're all saying it" is what i hear people say. they are all saying it because they are printing the same information from the same source- the news agency. it is worth noting that on april 28th 1915, baron herbert de reuter, the head of the reuters agency 'committed suicide. this followed the collapse of the reuters bank. the baron was replaced by sir roderick jones, who reports in his autobiography

a. von kuhmann, the foreign affairs minister, told the kaiser in 1917 "it was not until the bolsheviks had received from us a steady flow of funds through the various channels and under varying labels that they were in a position to be able to build up their organ, pravda, to conduct energetic propaganda and appreciably to extend the originally narrow base of their party."20 the plan was that the re-revolution would withdraw russia from the first world war and make 'peace' with germany. this is precisely what happened. once more, these events are multidimensional. the russian 'revolutionaries' such as lenin and trotsky were being used to get russia out of the war, to the benefit of germany. but at the elite level, the bogeyman called communism was being created to stimulate the division of

ly reconnecting the earth with the rest of creation. we and our 'father' will be one again. it won't simply 'happen' for every individual; the desire to do this needs to be present. but the opportunity is there for all and many are grasping that opportunity, as i know from the thousands of letters i receive and the people i meet. we are in a period of transition from the old fear vibration to the re-emerging love vibration. we know this at a subconscious level and, for rapidly increasing numbers, at a conscious level too. most people at this time can't remember why they are here, but they will. the prison warders on the fourth dimension know what is happening too, and the last thing that consciousness wants is' for its prison and negativeenergy- production-unit to be no more. the key to br

i.g [farben, in view of the state of war..the royal dutch shell group is essentially british..i also had several meetings with the [british] air ministry "i required help to obtain the necessary permission to go to holland..after discussions with the [american] ambassador [joseph kennedy..the situation was cleared completely..the gentlemen in the air ministry..very kindly offered to assist me in re-entering england. 94..and the truth shall set you free "pursuant to these arrangements, i was able to keep my appointment in holland (having been flown there on a british royal air force bomber, where i had three days of discussion with the representatives of i.g. they delivered to me assignments of some 2,000 foreign patents and we did our best to work out complete plans for a modus vivendi wh

DAVID ICKE CHILDREN OF THE MATRIX

iggest secret. please remember that what you read here is simply information. it is not compulsory to accept it and the last thing i am trying to do is persuade you to believe anything. what you believe is your business, not mine. have i got all the answers? of course not. do i have some of them? see what you think. david icke ryde isle of wight january 1st 2001 the matrix let me tell you why you're here. you're here because you know something. what you know you can't explain but you feel it. you felt it your entire life. that there's something very wrong with the world. you don't know what it is- but it's there, like a splinter in your mind, driving you mad. it is this feeling that has brought you to me. do you know what i'm talking about? the matrix? do you want to know what it is? the m

world that has been pulled over your eyes to blind you from the truth. what truth? that you are a slave neo. like everyone else you were born into bondage. born into a prison that you cannot smell or taste or touch- a prison for your mind. unfortunately, no one can be told what the matrix is- you have to see it for yourself. i'm trying to free your mind, neo. but i can only show you the door. you're the one that has to walk through it. scenes from the matrix (warner brothers, 1999. this is highly recommended along with they live (alive films, 1988, the movie by john carpenter, the arrival 1 (steelworks films, 1988, and v: the final battle (warner brothers television, 1984, and warner home video, 1995. the challenge don juan, the mexican yaqui indian shaman, tells carlos castaneda the follo

eld prisoner "this was an energetic fact for the sorcerers of ancient mexico. they took us over because we are food for them, and they squeeze us mercilessly because we are their sustenance. just as we rear chickens in chicken coops, the predators rear us in human coops, humaneros. therefore, their food is always available to them "no, no, no, no [carlos replies "this is absurd don juan. what you're saying is something monstrous. it simply can't be true, for sorcerers or for average men, or for anyone "why not" don juan asked calmly "why not? because it infuriates you. you haven't heard all the claims yet. i want to appeal to your analytical mind. think for a moment, and tell me how you would explain the contradictions between the intelligence of man the engineer and the stupidity of his s

the great flood are related to this. when atlantis came to an end amid more enormous geological upheavals, the bloodlines and their "gods" began again in the near and middle east from about 4,000bc with an empire based in sumer in what is now iraq, between the rivers euphrates and tigris. sumer, according to official "history, was the start of human "civilisation, but, in fact, it was merely the re-start after the atlantis upheavals. the seeding of extraterrestrial-human bloodlines continued and so did the policy of placing the purest of these hybrids, the reptilian-nordics, into the positions of royal and administrative power over the people in sumer, egypt, babylon, the indus valley, and, as the sumer empire expanded, much further afield. similar seeding went on in other parts of the wo

een discovered with bullets in them.10 as the brilliant author and researcher of far ancient history, colonel james churchward, wrote: 14 children of the matrix "civilisations have been born and completed and then forgotten again and again. there is nothing new under the sun. what is, has been. all that we learn and discover has existed before; our inventions and discoveries are but reinventions, re-discoveries."11 the ancients across the world described a high-tech "golden age" of human society, although some of it, especially towards the end, was anything, but "golden. these stories say that this age was ended by high-tech war and a series of geological catastrophes that caused colossal earth changes through earthquakes, volcanic eruptions, magnetic pole shifts, and tidal waves on a scal

DAVID ICKE THE BIGGEST SECRET

id saying something very close to the truth? this theme of being like achameleon is merely another term for shape-shifting, a theme you find throughout theancient world and, among open minded people, in the modern one too. shape-shifting isthe ability to use your mind to project another physical image for people to see.everything is energy vibrating at different speeds, so if you use your mind to re-vibratethat energy to a different resonance, you can appear in any form you choose. manywitnesses have described how the so-called men in black materialise anddematerialise when they threaten people who are communicating information about30extraterrestrials and ufos. they can do this because they are interdimensional beingswho can appear in any form. this is the main reason for the obsession wi

pulationthrough interbreeding and took the place over. it seems to me that there were alreadyreptile-aryan bloodlines among the martians when they came to earth. one of themain locations for the anunnaki and the martians or aryans, particularly during andafter the v enus cataclysm of around 4,800 bc, were the mountains of turkey, iran andkurdistan, and it was from here that they and their hybrids re-emerged when thewaters receded. it was they who created the instant advanced civilisations in the lowlands of sumer, egypt, babylon and the indus v alley. a particular centre for theanunnaki reptilians would seem to have been the caucasus mountains and this is anarea that will appear again and again in this story. i feel there was a major breedingprogramme in this region, probably underground

dministration of france as advisors and ambassadors. charles was theirpuppet and the names of this scots guard elite are getting familiar. sinclair, stuart,hamilton, hay, montgomery, cunningham, cockburn and seton. these were thefamilies who came to scotland from france and flanders and could trace theirbloodlines back to the ancient near east and the anunnaki. they took over scotlandand now they re-established their influence in france. the scots guard was anotherfront for the secret knowledge, the unfolding of the templar agenda, and the satanicrituals of which the templars had been accused. nothing changes, except the name. apresent member of the montgomery family told the authors of the temple and thelodge that an order was formed at the time of the scots guard in which all malemembers

unfolding of the templar agenda, and the satanicrituals of which the templars had been accused. nothing changes, except the name. apresent member of the montgomery family told the authors of the temple and thelodge that an order was formed at the time of the scots guard in which all malemembers of the montgomery family were eligible. it was called the order of thetemple.2 the templars would later re-emerge as the scottish rite of freemasonry.another significant connection into this same network was the house of lorraine inthe northern france-germany region and in particular the duke of lorraine known asrene danjou, who was born in 1408. he became grand master of the priory of sion atthe age of ten and operated under the guidance of his uncle louis, cardinal de bar, untilhe was 20. this is

beenso persecuted and hounded until most of their knowledge disappeared.the biggest rite of world freemasonry are the 33 degrees (initiation levels) calledthe scottish rite. it is named after that little country in the north of the british islesbecause that is where many of the ancient bloodlines settled to be followed by thetemplar knowledge at the time of philippe the fair. now the templars had re-emergedpublicly under another name- freemasonry. the other main stream of the craft is theyork rite, after which new york is named, which is the centre of united statesfreemasonry to this day. some researchers believe that the priory of sion wrestedcontrol of the scottish and york rites from the templars who later crossed the englishchannel to found french freemasonry. this may be true, but in

DAVIDSON DAN SHAPE POWER

was threatened with prison and forced to sign over full ownership of his zokwendle to the vested interests. he returned to germany, a broken man, and died several months later. 2.5 summary of implosion physics viktor schauberger discovered a universal energy which was the opposite from normal electricity, it existed everywhere, and was the basic foundation of life and substance. basically, viktor re-discovered the aether as diamagnetism, the same as reich had discovered the aether as orgone energy. diamagnetism was conducted by nonconductors; hence, the reason he called it diamagnetism after the scientific term for a non-conductor (i.e, diamagnetic. schauberger also discovered that diamagnetism, or the aether, would follow spiral and vortical pathways and that these types of pathways would

DEITUS

always the unknowable and never the known. the word remanifest, another aeon-enhancing word spoken during the aeon of set, signified the synthesis of all previous knowledge and experience, the final stage of the dialectic method. the expression xeper and remanifest was often used by members of the temple of set. from what i have said previously, this should be clear. at any point, an individual (re)manifests the synthesis of all that he has experienced previously. thus, remanifest is also a constant since it is always the immediate and never what has been or what will be. in the aeon of lucifer i make a brief reference to xem, stating that xem can be any destination but realizing that the ultimate goal of man is to become god, xem becomes deitus. for anyone unfamiliar with setian philosop

DEMONIC BIBLE

nuine adeptship founded upon the reconciliation of opposites. we have discovered and learnt to know ourselves- and have discovered the unity, the wholeness, which lies beyond the shadow and the self. we have learnt that we are- or can be- both destroyer and creator, both lucifer and god, as we have learnt the natural necessity of both these forces of creation, and destruction, and how renewal and re-birth proceeds from them. we now need to and should go beyond this- for anything else is unhealthy and a waste of life. it is also the negation of the work of those great artists which has allowed us this understanding. thus, there is no longer any need for those who desire to be great artists to endure or desire personal suffering to aid their development and their understanding, as there is n

ce is to make men insensible or ignorant; as also in philosophy to make them knowing, and in all the liberal sciences. he can cause love or hatred, also he can teach thee to consecrate those things that belong to the dominion of amaymon his king. he can deliver familiars out of the custody of other magicians, and answereth truly and perfectly of things past, present, and to come. he can carry and re-carry men very speedily from one kingdom to another, at the will and pleasure of the exorcist. he ruleth over 66 legions of spirits, and he was of the order of potentates. his seal is this to be made and to be worn as aforesaid, etc (34) furfur- the thirty-fourth spirit is furfur. he is a great and mighty earl, appearing in the form of an hart with a fiery tail. he never speaketh truth unless h

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

developed by donald michael kraig, as a powerful method of getting rid of negative things in your life, based on hermetic order of the golden dawn [g.d (q.v) techniques mixed with methods of exorcism. the letters stand for 1) identify; 2) objectify; and 3) banish- j- jesus: 1) born in circa 6 a.d. to humble parents, this prophet and teacher was said to be the son of god incarnate sent on earth to re-unite the created order with divinity. the founder and messiah of the christian religious faith. 2) a title known as the pentagrammaton (q.v. juno: one of four thousand known asteroids, but treated as a very minor planet. in astrology (q.v, the planet named after the greek goddess who served as the patron deity of marriage. she was the wife of jupiter, though the marriage was not a happy one. k

asons. old religion: a modern day reference for wicca (q.v) or witchcraft (q.v, which many occultists believe to be the descendant of an ancient pagan goddess religion. order of the argentium astrum, the [a.a: the great white brotherhood. the order of the silver star. founded by aleister crowley (q.v) as a replacement for the hermetic order of the golden dawn [g.d. crowley was the first member to re-produce the golden dawn's rituals in a public publication called the equinox. today, the a.a. is co-sponsored by the o.t.o. order of the astral star, the [o.a.s: the order of the astral star, inc. founded in 1980 in the commonwealth of kentucky, usa, by a group of ten teenagers including ghfr. pneuma asteros, ghsr. alethia asteros, and ghfr. skarff tou asterou and seven other members upon the p

e is led to remember or imagine that he or she is remembering events that occurred in previous past lives, when the soul of the person inhabited other physical bodies. often the regressed person and even the therapist conducting the regression do not realize that a trance state has been induced or that suggestions are being given. reincarnation: the doctrine that souls are born, live, die and are re-born into other bodies, either human or animal (see transmigration of souls) after death. relaxation: the first step of true meditation. remanence: occurrence of reactions relating to a bygone material object or condition, as if the object or condition were still present. a term used in dowsing (q.v. retort: in alchemy (q.v, a type of container. in sex magick (q.v, the vagina. results, lusting

ir magick and worship. they intended it replace the tetragrammaton (yhvh (q.v) of the jews. yesode: hebrew for "foundation" pronounced "yea-sohd" the ninth (9th) sephirah (q.v) on the tree of life (q.v. yetzirah: the third of the four kabalistic worlds in descending order. it means world of formation. yetzirah, sepher: hebrew for "the book of formation" considered to be the first kabalistic book. re-produced in a.e. waite's (q.v) the holy kabbalah, and s.l macgregor mather's (q.v) the kabbalah unveiled. yhvh: the tetragrammaton (q.v. the ultimate, unpronounceable, supreme name for god/goddess. a code for the ultimate name of divinity, indicating that the divine being is a blending of everything physical, mental, and spiritual. also indicates that the nature of the divine being is a blendin

DION FORTUNE MYSTICAL QABALA

he common heritage. 6. it is not necessarily incumbent upon us to do certain things or hold certain ideas because the rabbis who lived before christ had certain views. the world has moved on since those days and we are under a new dispensation but what was true in principle then will be true in principle now, and of value to us. the modern qabalist is the heir of the ancient qabalist, but he must re-interpret doctrine and re-formulate method in the light of the present dispensation if the heritage he has received is to be of any practical value to him. 7. i do not clairn that the modern qabalistic teachings as i have learnt them are identical with those of the pre-christian rabbis, but i claim that they are the legitimate descendants thereof and the natural development therefrom. 8. the ne

iousness does not take the sephiroth in their numerical order, commencing with malkuth, but goes from malkuth to yesod, and yesod to tiphareth, by what is called the path of the arrow. 9. malkuth, the sphere of earth, is taken by occultists as signifying brain-consciousness, as is proved by the fact that after any astral projection the ceremonial return is made to malkuth and normal consciousness re-established therein. mystical qabala page 54 10. yesod, the sphere of levanah, the moon, is taken as psychic consciousness, and also as the reproductive centre. tiphareth is taken as the higher psychism, the true illuminated vision, and is associated with the highest grade of the initiation of the personality, as is evidenced by the fact that to it is assigned, in the system taken by crowley fr

his god. for if ye do this in allah, ye will do it in adonai" 4. and after all, was primitive man so very far off the mark when he attributed the causation of natural phenomena to activities of the same nature as the thought-processes of the [page 86] human mind, but upon a higher arc? is not that the point towards which both physics and metaphysics are gradually converging? supposing we were to re-cast the statement of the savage philosopher and say, the essential nature of man is similar in type to that of his creator, would we be held to have said anything either blasphemous or ridiculous? 5. we may personalise natural forces in terms of human consciousness; or we may abstract human consciousness in terms of natural forces; both are legitimate proceedings in occult metaphysics, and the

ansmutation of force; the latent energy in the coal offeted up on the sacrificial altar of the furnace is transmuted into the dynamic energy of steam by means of the appropriate machinery. 9. there is both psychological and cosmic machinery available in connection with every act of sacrifice which converts it into spiritual energy; artd this spiritual energy can be applied to other mechanisms and re-appear on the planes of form as an entirely different type of force to that as which it started. 10. for instance, a man may sacrifice his emotions to his career; or a woman may sacrifice her career to her emotions. if the cut is clean, and there is no repining, an immense amount of psychic energy is released for use in the chosen channel. but if the lesser desire is merely inhibited and denied

start coming back towards the centre of stability. it is only when vision is completely lost to a people that the pendulum is allowed to fly off its hook into self-destruction. rome did it; carthage did it; more recently russia has done it. but even when social organisation breaks down and the pendulum has gone off into space, the principle of rhythm is inherent in all manifesting existence, and re-establishes itself as soon as any sort of organisation begins to arise out of the wreckage. 21. the great weakness of christianity lies in the fact that it ignores rhythm. it balances god with devil instead of vishnu with siva. its dualisms are antagonistic instead of equilibrating, and therefore can never issue in the functional third in which power is in equilibrium. its god is the same yeste

DION FORTUNE PSYCHIC SELF DEFENSE

ily. the windows were modern casements of the most gimcrack description. who opened the heavy front door, and why? we exchanged recriminations several mornings at break fast as to who had left the door open the night before, but no one could ever be convicted of the blame. finally the matter came to the knowledge of the head of the group "i will soon put a stop to that" he said, and each night he re-sealed miss l.'s room with the pentagram. we had no more trouble with the front door coming open after that. while he was dealing with miss l. he made a practice of sealing the threshold of his own room in the same way, only in this case he drew the pentagram point outwards, to prevent miss d. from coming in; whereas when he sealed her room, he put its point inwards, to prevent her coming out

earns by experience the tricks of a vampire without realising their significance, and before he knows where he is, he is a full-blown vampire himself, vampirising others. the earth-bound soul of a vampire sometimes attaches itself permanently to one individual if it succeeds in making a functioning vampire of him, systematically drawing its etheric nutriment from him, for, since he in his turn is re-supplying himself from others, he will not die from exhaustion as victims of vampires do in the ordinary way. z. was of the opinion that d.'s cousin was not the primary vampire in the case, but was himself a victim. being a youth of unstable morale, he speedily acquired the vampire tricks, and the earth-bound soul of some magyar magician exploited him. through his act of biting and drawing bloo

e out save by the way of the black temple. this had, of course, been completely dismantled before the workmen arrived. but the atmosphere remained, and two of them were put out of action for several hours. it was almost a weekly experience, by the way, to hear of casual callers fainting, or being seized with dizziness, cramp or apoplexy on the staircase. it was a long time before these rooms were re-let. people felt instinctively the presence of something uncanny" it is well known to all psychics that the sites of ancient temples where mystery-rituals have been worked, are always potently charged with psychic force. this force need not necessarily be evil, but it has a powerfully stimulating effect upon the psychic centres and stirs up the subconscious forces; and as the majority of civili

faculties closed down and sealed. this brings us to the practical part of our considerations: how far can the methods of ritual magic be applied to the relief of mental disease? they are undoubtedly palliative, but they will not produce a permanent cure unless the origin of the disturbed mental condition is found and cleared up. unless this be done, as fast as we disperse the phantoms, they will re-form, because the mental state of the patient is invoking them. under such circumstances, no magic circle can be kept intact. as fast as we break the rapport with the abyss, the patient renews it. but such conditions constitute a vicious circle. the qlippotic forces with which a contact has been established will actively develop it, and will hold on to their victim when attempts are made to dis

adicated, or the tumour pressing upon the ductless gland excised, and still the mentality does not return to normal, an exorcism will often produce immediate and marked results. in the case of the neurotic, whose trouble is entirely in the sphere of the mind, an exorcism is of enormous value as a preliminary to the appropriate psycho-therapeutic treatment because it clears the ground and prevents re-infection, giving the patient a chance to make a fresh start. it is possible for the qlippotic demons to gain so powerful a hypnotic influence over a victim that he is powerless to break it by any effort of his own will, nor can the orthodox type of psycho-therapy touch the root of the trouble. the exorcism may have to be repeated two or three times in the course of the treatment, because the r

DONALDTYSON BLACKMAS

s of doing. after it became a part of the literature of the witch craze in various incomplete forms, and was widely accepted as historical fact, it was on rare occasions recreated from these accounts and performed by groups of 18th and 19th century decadents looking for magical power and cheap sexual thrills. the black mass only ever truly existed in all its dark glory in the form of these staged re-creations. the belief was that the black mass derived its efficacy from the esoteric energy of the catholic mass perverted to evil ends. in modern times, now that christianity has lost so much of its spiritual and temporal power, there is very little reason for any group to perform the black mass. it will probably always remain merely an anomaly in the history of the occult. those interested in

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

mbs older than three thousand years before christ. we are in any case justified in estimating the earliest form of the work to be contemporaneous with the foundation of the civilization[3] which we call egyptian in the valley of [1 "les textes des pyramides. nous reportent si loin dans le pass que je n'ai aucun moyen de les dater que de dire qu'elles taient dej vieilles cinq mille ans avant notre re. si extraordinaire que paraisse ce chiffre, il faudra bien nous habituer le consid rer comme repr sentant une valuation minima toutes les fois qu'on voudra rechercher les origines de la religion gyptienne. la religion et les textes qui nous la font conna tre taient d j constitu s avant la ire dynastie: c'est nous de nous mettre, pour les comprendre, dans l' tat d'esprit o tait, il y a plus de s

nd cutting of the hieroglyphics, which are in relief, and the way in which they are disposed and grouped. the style of the whole monument is rude and very primitive, and it cannot be attributed to any dynasty later than the second, or even to the second itself; it must, therefore, have been built during the first dynasty, or in the words of mm. mariette and maspero "l'impression g n rale que l'on re oit au premier aspect du tombeau no. 5, est celle d'une extr me antiquit. rien en effet de ce que nous sommes habitu s voir dans les autres tombeaux ne se retrouve ici. le monument. est certainement le plus ancien de ceux que nous connaissons dans la plaine de saqqarah, et il n'y a pas de raison pour qu'il ne soit pas de la ire dynastie" les mastaba de l'ancien empire; paris, 1882, p. 73. becau

ie, t. iii, paris, 1876, p. 71, 1. 2; lepsius, denkm ler, ii, 2a. 2 the building of the pyramid of m d m has usually been attributed to seneferu, but the excavations made there in 1882 did nothing to clear up the uncertainty which exists on this point; for recent excavations see petrie, medum, london, 1892, 40. 3 for the text see naville, todtenbuch, bd. ii, bl. 99; bd. i, bl. 167] predecessor by re-opening the temples and by letting every man celebrate his own sacrifices and discharge his own religious duties.[1] his pyramid is the one now known as the "third pyramid of gizeh" under which he was buried in a chamber vertically below the apex and 60 feet below the level of the ground. whether the pyramid was finished or not[2] when the king died, his body was certainly laid in it, and notwi

oyed there several days and had advanced some distance towards the south-eastern corner, some bones were first discovered at the bottom of the rubbish; and the remaining bones and parts of the coffin were immediately discovered all together. no other parts of the coffin or bones could be found in the room; i therefore had the rubbish which had been previously turned out of the same room carefully re-examined, when several pieces of the coffin and of the mummy-cloth were found; but in no other part of the pyramid were any parts of it to be discovered, although every place was most minutely examined, to make the coffin as complete as possible. there was about three feet of the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (9 of 36 [8/10/2001 11:22:54 am] ru

the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (17 of 36 [8/10/2001 11:22:55 am] the common name for the book of the dead in the theban period, and probably also before this date, is per em hru, which words have been variously translated manifested in the light "coming forth from the day" coming forth by day "la manifestation au jour "la manifestation la lumi re [kapitel von] der erscheinung im lichte "erscheinen am tage"[caput] egrediendi in lucem" etc. this name, however, had probably a meaning for the egyptians which has not yet been rendered in a modern language, and one important idea in connection with the whole work is expressed by another title[2] which calls it "the chapter of making strong (or perfect) the khu [1. see naville, todtenbuch (ein

ELLIS LOW TWELVE 1907

sonic brethren may be found `to feed the hungry, clothe the naked and bind up the wounds of the afflicted" ancient free masonry consists of the three degrees- entered apprentice, fellow craft and master mason. upon these are based the york rite and the scottish rite. the former takes its name from the city of york, in the north of england, where the annual and general assemblies of the craft were re-established in a .d. 926. in addition to the symbolic degrees, it includes capitular, cryptic and chivalric grades, conferred in bodies known respectively as the chapx introduction ter, council and commandery. the chapter has four degrees- mark master, past master, most excellent master and the royal arch, together with an honorary order of high priesthood. the council has two degrees-royal mas

e rapidly to view, as, in response to a signal, they gathered round him. among them could be seen in the obscurity 5 6 low twelve several of our scouts. i glanced from face to face, but missed two-vikka and pedro. i longed to tell our commandant what i had learned, but could not do so in the hearing of the company. smith was issuing his commands in low, hurried tones "an opening has been made; we're to rush the camp; is every man ready" the whispered responses showed that they were ready and eager "we will follow jim; he will lead; all readyl" the next minute we were threading our way among the boulders, rocks and gullies. i caught up my sword, and hurriedly fastened it on while joining the procession, which was led by the faithful jim. as yet i had not spoken to the commander, but now i t

ere beyond reach. as we came together in the gloom, we were a disappointed and furious lot. angry mutterings were going on, when smith noticed that one of the apaches who had fallen was struggling to get to his feet. the scout jim observed it, and ran forward to finish him with his knife, but the lieutenant was the nearer and stayed his hand "he is a prisoner. we don't kill captives, even if they're apaches" seizing the fellow by the arm, he helped him to rise. he was badly hurt, but with the slight aid thus given, was able to stand erect. he looked defiantly around in the faces of 5 8 low twelve his captors as revealed in the moonlight, which was now bright, but did not speak "do any of you know him" asked the officer, turning to the scouts "he is martana" replied vikka "he is as bad as g

track of your spy. how far out are your men "a mile or so "mine are only a half mile-hardly that, on the turner road; they are lying in the wood waiting for your fellows to come within range "then i must have ridden in front of them i "beyond a doubt you did. more than likely some of my boys recognized you. if they did they kept it to themselves. you see" added mcgibbon with another chuckle "they're after more than you, captain. to make everything right, jerry, i guess i had better ride a part of the way back with you" mcgibbon had left his horse not far from where mine was tethered. we mounted and rode out of town together, chatcamping on his trail 11 7 ting over old baseball times and war matters as if never a cloud had come between us. it seemed to me that after we had ridden some way j

h to success. suffice it to say, that all came out right in the end, and one of the saddest of war's many tragedies was averted. on january 25, 1865, the hostages were released from their cells and sent back to the regular prison quarters. on the 5th of the following month, all, with the exception of 16o a lively time lieutenant murray, were sent down the james river on the flag-of-truce boat and re-entered the union lines. the experience of captain bliss in libby prison was interesting, but the story of the prisoners confined there during the progress of the war has been told too many times to be repeated in this place. the four months' confinement broke the health for the time of the rugged young man, and he was placed on light duty as president of a court-martial at annapolis, maryland

EMPERORS NEW RELIGION CHURCH OF SATAN

ith an ability to exercise a certain control, albeit very limited in scope, or the church of satan may be keeping the ritual private to make it seem tantalizing as forbidden fruit. whatever the reason, the church of satan evidently does not expect its followers to heed its own warning in the satanic bunco sheet: 2. look out for jargon and secrets to which only the initiated can be privy. once you re processed through the lengthy and strictly-enforced degree system, you ll discover there are really no answers, just more gobbledygook [21] 2. a new religion the church of satan has referred to its ideology as a religion [22. although the founder may have had ulterior motives as indicated in the following chapters, it is ultimately the behavior of the organization that determines whether the mo

followers. nevertheless, coop s poster has been described by blanche barton in the church of satan s official newsletter, the cloven hoof as the new church of satan recruiting poster [36] evidence that the church of satan endorses the follower s artwork as a recruitment initiative. the welcome( splash) screen (figure 5) on the official church of satan web page greets the visitor with the text: we re looking for a few outstanding individuals [38] which is again an invitation to join the organization. followers are sometimes inspired to join in the form of seemingly personal form letters [23. a typical form letter is sent to the owner of a newly discovered web page that deals favorably with satanism. the form letter contains praise for a well-designed and informative web page, followed by a

membership, but the text join now! on this recruitment poster by coop is a clear-cut invitation to join. explanations such as the church of satan not being responsible for individual followers actions does not hold in cases like this poster where the church of satan openly and actively endorses the poster in, e.g, the cloven hoof, the church of satan s official newsletter. figure 5. the text: we re looking for a few outstanding individuals welcoming visitors to the official church of satan web page somewhat contradicts the organization s claim that it does not advocate membership. the emperor s new religion copyright 2002 ole wolf page 14 of 30 4. members, priesthood, and magistrate the official church of satan web page maintains that: individuals who resonate with satan have always been

gh. some of the other organizations are hardly innocent, but the church of satan evidently attempts to quell its competition by means of intimidation as discussed earlier. decrees issued by the organization s very top, such as sycophants unite! by blanche barton, demand that [the church of satan s] supporters and advocates must be prepared to recognize and battle our enemies, especially when they re wearing black robes [47] the enemies are defined as any other organization laying claim to satan s name. the church of satan presumably has a large membership base compared with competing organizations who are encouraged by the church of satan to attack first. even without encouragement, for each person that attacks the church of satan for no reason statistically the church of satan can be expe

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

n steadily rose over the next three decades. fads can certainly be identified.from exorcism to channeling, from crystals to angels.but what remains constant is that the entire field has become established in mainstream society in a way that no one but a psychic could have predicted in the 1950s. the changing appraisal of occultism and the new directions the field has taken necessitates a thorough re-editing and updating of the encyclopedia of occultism& parapsychology. in particular, entries that came directly from spence and fodor definitely needed revision in light of current research and opinion. however, care has been taken to retain the historic context in these entries. editing has also removed much archaic language. spence, in particular, writing from a british perspective, had nume

y of fate. york beach, maine: samuel weiser, 1984. hand, robert s. essays in astrology. rockport, mass: pararesearch, 1982. perry, glenn. astrotherapy. in james r. lewis. the encyclopedia of astrology. detroit: gale research, 1994. rudhyar, dane. astrological study of psychological complexes and emotional problems. 2nd ed. wassenaar, the netherlands: servire, 1969. the astrology of personality: a re-formulation of astrological concepts and ideals, in terms of contemporary psychology and philosophy. new york: lucis publishing, 1936. beyond individualism: the psychology of transformation. wheaton, ill: theosophical publishing house, 1979. from humanistic to transpersonal astrology. lakemont, ga: csa press, 1972. as you like it library an organization that maintained a free lending library of

might fortify the human body against death. thus man could become practically immortal, and by knowledge of the appropriate herbs or by acquaintance with planetary influences, he could experience the same consummation. ahead of his time, bacon was looked on with considerable suspicion, which eventually led to persecution. the brethren of his order practically cast him out, and he was compelled to re- encyclopedia of occultism& parapsychology. 5th ed. bacon, roger 141 tire to paris and to submit to a regime of repression. a prolific author, he was forbidden to write, and it was not till 1266 that guy de foulques, the papal legate in england.later pope clement iv.heard of bacon s fame and invited him to break his enforced silence. bacon hailed the opportunity and in spite of hardship and pov

men drove up in a car. two of them strode swiftly to the shrine, jumped over the fence, and hacked away at the statue with an axe and a hammer, completely destroying the face and severely damaging the hands. the third man calmly took photographs. the spectators were too stunned and horrified to intervene. someone said, you must be from satan to do such a thing! the men laughed and said, well, you re worse to be adoring false gods. they then drove off in their car. local people linked the attack to a religious sect that had scattered leaflets at the grotto, stating that people should adore the head of christ in their local churches. three men were later arrested and charged with malicious damage to the statue. meanwhile prayers were said at the grotto, and people claimed to have seen the de

the properties of metals, which dissipated his wild notions of their possible transmutation into gold; but if he abandoned one superstition he adopted another, and from the legends of the miners he imbibed a belief in the existence of good and evil spirits in the bowels of the earth, and in the creation of explosive gases and firedamp by the malicious agency of the latter. bauer s major work, de re metallica, completed in 1550 and published in 1556, has an illustration showing dowsers at work searching for minerals with a divining rod. he died in chemnitz on november 21, 1555. bave daughter of the wizard calatin in ancient irish mythology. she figures in the famous irish legend the cattle raid of quelgny. by taking the form of one of niam s handmaids, she succeeded in enticing niam away f

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

t, brace, 1962. reprint, new york: causeway books, 1975. mandragoras familiar demons who appear in the figures of little men without beards. the name is also applied to the plant popularly known as mandrake, whose roots resemble human forms and were believed to be inhabited by demons. the sixteenth-century witchcraft scholar martin del rio stated that one day a mandragora, entering a court at the re- encyclopedia of occultism& parapsychology. 5th ed. mandragoras 973 quest of a sorcerer who was being tried for wizardry, was caught by a judge (who did not believe in the existence of the spirit, and thrown into the fire, from which it escaped unharmed. mandragoras were thought to be little dolls or figures given to sorcerers by the devil for the purpose of consultation and it would seem as if

s from the sitters, goes to make up the body in which i show myself to you. if you increase the action of the vital half to such a degree, that, if the two halves did not reunite, you would kill her. you see that i can detach certain particles from her organism for my own use, and when i dematerialise, i restore these particles to her, and she becomes once more her normal size. you only hurry the re-union by violently detaining me, so as to injure her. in an earlier account given to a mr. luxmoore by katie king, the danger was graphically but less scientifically pictured. to the question when you disappear, where is it to? she answered, into the medium, giving her back all the vitality which i took from her. when i have got very much from her, if anyone of you were to take her suddenly rou

ng to recall that a manuscript copy of this work belonged to the great chemist robert boyle (1627.1691, one of the founders of the royal society in london, while another is entitled liber de compositione alchemiae, and this is printed in the first volume of bibliotheca chemica curiosa. better known than either of these, and more likely to be really from morien s pen, is a third treatise styled de re metallica, metallorum transmutatione, et occulta summague antiquorum medicine libellus, which was repeatedly published, the first edition appearing at paris 1559. morin, jean-baptiste (1583.1656) jean-baptiste morin, french physician, mathematician and the leading astrologer of the seventeenth century, was born in villefranche on february 23, 1583. morin studied at avignon, where he received hi

ir own covens and train and initiate. the third initiation is not bestowed by human hand but rather by the gods themselves, and is called a black cord, or taking the garter. this last is the most intensely personal of the three. the order holds large public ritual celebrations at each of the eight sabbats for the benefit of the greater pagan community. the most unique of these celebrations is the re-enactment of the eleusinian mysteries in the fall. area covens also meet periodically to decide responsibilities for the coming year. nroogd member covens are primarily in the san francisco bay area, yet elders are found all over california, the pacific northwest, michigan, and on the east coast. there is no central authority nor spokesperson for the tradition. the order publishes a quarterly m

his telepathy experiments with basil shackleton has been shown to be inadmissible) in another case, the research of walter j. levi, jr, formerly the director of the institute for parapsychology offered a rival for the soal experiments as an instance of fraud. in 1974 j. b. rhine reported that levy had been caught falsifying results in an experiment. levy was asked to resign and left the field. a re-examination of all his research in the field, including independent replication of his experiments, began. his papers were from that time no longer cited as providing any evidence of psi. during the 1980s a controversy developed around the ganzfeld psi experiments of carl sargent at cambridge university. an article a report of a visit to carl sargent s laboratory authored by susan blackmore (jo

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

as looking under the hood, she became aware of a buzzing sound in her ears and looked up to see a smiling spaceman standing not far away. then a spaceship flew tow a rd her and landed, and she and a stepped into it. with a and another spaceman, b, grevler flew into space. they appro a c h e d what grevler describes as a positively huge mother sh i p, which tinier ships, similar to the one they we re aboard, we re entering. once inside the mother ship, grevler and her friends went to the temple, visited by returning crews to thank the creator for a safe voyage. subsequently, either in the mother ship or in the smaller scout craft (her account is vague on this detail, she visited venus and saw beautiful buildings and a kind of university. at the latter, students were taught universal knowled

ntities. a few other stories, now being called abductions as opposed to kidnappings, saw print in the ufo literature but were little noticed elsewhere. the first book on the larger phenomenon of ufo abductions (as opposed to a single case, such as the hills s, jim and coral lorenzen s book abducted! was published in 1977. from the hill incident on, critics focused on the use of hypnosis to elicit re c a l l, pointing out that confabulation under hypnosis is a well-documented psyc h o l o g i c a l phenomenon, most dramatically manifesting in m e m o r i e s of past lives. as early as 1977 t h ree california investigators attempted to demonstrate that volunteers under hypnosis, i n s t ructed to imagine ufo abductions, told stories indistinguishable from those re l a t e d by re a l abducte

ves. as early as 1977 t h ree california investigators attempted to demonstrate that volunteers under hypnosis, i n s t ructed to imagine ufo abductions, told stories indistinguishable from those re l a t e d by re a l abductees. other investigators and o b s e rvers disputed these conclusions, pointing to methodological and logical pro b l e m s in the experiment, and subsequent efforts by other re s e a rchers to replicate it failed. on e later study indicated that nearly one-third of abductees consciously re m e m b e red their experiences; their testimony, folklorist t h o m a s e. bu l l a rd concluded, was indistinguishable f rom corresponding accounts emerging under hypnotic re g ression. still, hypnosis and its vagaries would play a large and continuing ro l e in the controversy su

the abduction experience. jacobs, if anything, went to the opposite extreme. a history professor at temple university, jacobs worked with abductees whose testimony, usually under hypnosis, led him to the radical hypothesis that the abducting extraterrestrials are creating a population of hybrids to replace the human race at some point in the not-distant future. from their interactions with their re a d e r s and other members of the public, hopkins and jacobs came to suspect that the abduction experience, far from rare, was ubiquitous. ho pkins, for example, wrote as early as 1981 that t h e re may be tens of thousands of americans whose encounters have never been re ve a l e d( hopkins, 1981. in 1991 he and jacobs we re g i ven funding for a survey to be conducted by abductions by ufos 5

ars to be on the order of at least 2% of the population (unusual personal ex p e- r i e n c e s, 1992. that comes to 3.7 million abductees. critics rejected this assertion, arguing that the study contained too many methodological flaws to mean much. t h ree social scientists, all with backgrounds in ufology, examined the poll and came to a wholly differe n t conclusion: for the present we have no re l iable and valid estimate of the pre valence of the ufo abduction phenomenon (hall, ro d e gh i e r, and johnson, 1992. in a study of the various theories advanced to explain ufo abductions, psychologist stuart appelle observed that all testable, more or less conventional hypotheses (confabulation, fantasy proneness, false memory, sleep hallucination, and the like) stand on shaky empirical gro

FAUST

ing. prelude on the stage manager. dramatic poet. jester. manager ye two that have so often stood by me in time of need and tribulation, come, say: what hope in any german nation for what we undertake have ye? i much desire to give the crowd a pleasure, in chief, because they live and let us live. the posts, the boards are up, and here at leisure the crowd expects a feast in what we ll give. they re sitting now with eyebrows raised, quite calmly there, would gladly be amazed. i know how one can make all minds akin, yet so embarrassed i have never been. in truth, accustomed to the best they re not, but they have read a really awful lot. how shall we plan that all be fresh and new and with a meaning, yet attractive too? for i do like to see them crowding, urging, when toward our booth the st

. but on the lyre s familiar strings to play with grace and spirit ever and sweep with lovely wanderings toward goals you choose for your endeavour, that is your duty, aged sirs, and we revere you for it no less dearly. age makes not childish, as one oft avers; it finds us still true children merely. manager words have been interchanged enough, let me at last see action too. while compliments you re turning- idle stuff! some useful thing might come to view. why talk of waiting for the mood? no one who dallies ever will it see. if you pretend you re poets- good! command then, poets, poetry! what we re in need of, that full well you know, we want to sip strong drink, so go and start the brew without delay! never is done tomorrow what is not done today and one should let no day slip by. with

y? ye instruments, ye surely jeer at me, with handle, wheel and cogs and cylinder. i stood beside the gate, ye were to be the key. true, intricate your ward, but no bolts do ye stir. inscrutable upon a sunlit day, her veil will nature never let you steal, and what she will not to your mind reveal, you will not wrest from her with levers and with screws. you, ancient lumber, that i do not use, you re only here because you served my father. on you, old scroll, the smoke-stains gather, since first the lamp on this desk smouldered turbidly. far better had i spent my little recklessly than, burdened with that little, here to sweat! all that you have, bequeathed you by your father, earn it in order to possess it. things unused often burden and beset; but what the hour brings forth, that can it u

chorus of angels. christ is arisen out of corruption s womb! burst bonds that prison, joy over the tomb! actively pleading him, showing love, heeding him, brotherly feeding him, preaching, far speeding him, rapture succeeding him, to you the master s near, to you is here! outside the gate of the town all sorts of people are walking out. some young workmen why are you going off that way? other we re going to the hunters lodge today. the former but toward the mill we d like to wander. workman go to the river inn, that s my advice. a second the road that way is far from nice. the others what will you do? a third go with them yonder. a fourth come up to burgdorf! there you ll surely find the prettiest girls and beer, the finest kind, besides a first-rate sort of scrap. a fifth how you do swag

ady near! wagner you see a dog! it is no spectre here. he snarls and doubts, now on his belly see him crawl, he wags his tail, dog-habits all. faust come here! and be a friend with us! wagner it is a beast and, poodle-like, ridiculous. stand quiet and he ll sit up too; speak to him and he ll scramble up on you; lose something and he ll bring it back again, leap into water for your cane. faust you re likely right. i find no trace remaining of any spirit; it is all mere training. wagner by any dog, if he but be well trained, even a wise man s liking may be gained, yes, he deserves your favour thoroughly, a clever pupil of students, he. they go into the gateway of the town. study faust [entering with the poodle. meadow and field have i forsaken, that deeps of night from sight enroll; a solemn

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

the root injunction from torah to love and acknowledge the innate divinity of all beings: shem ayn yisroel hvhy elohenu hvhy echad vuh-ahavta et hvhy elohenu, buh-khol levavkha, oo-vuh-khol nafshekha, oo-vuh-khol muhodekha. 23 name ayn israel yhvh thy elohim yhvh one. and you shall love yhvh your elohim with all your heart, with all your soul, and with all your might. followed by, vuh-ahavta leh-re akha kamokha. and thou shall love your neighbor as your self. 24 but when one reads the stories of master yeshuvah s life and teachings as explicated in the four gospels of the conventional peshitta, it is no longer a jewish story that is found there, but preponderantly an admixture of theology developed almost exclusively by gentiles. master yeshuvah had come to reestablish and enliven the uni

ion combined with the appropriate visualization explained earlier. in the context of the qabalah, all messiahs are seen as incarnations of the lord hvhy. hence, any name associated with messiah can be added to the root mantra, ani yod heh vav heh e.g. ani hvhy reshith (tysar, the first, ani hvhy acharit (tyrxa, the last, ani hvhy mosheh (hsm) ani hvhy yeshuvah (hvshy, ani hvhy% e2 2 e" 2' 8: h 2" re iyah (ayir, shepherd, or ani hvhy ahavah (hbha, love. since the torah is said to embody all four heads of messiah, one could also use ani hvhy torah (hrvt hvhy yna. for reshith, one may visualize the manifest alef a of unity filling the universe within the fence of the vast face snake- devouring-its-tail (figure 7.4. for acharit, one can use the image of the letter tav t riding a white horse wi

yisroel hvhy elohenu hvhy echad vuh-ahavta et hvhy elohenu, vuh-khol levavkha, oo-vuh-khol nafshekha, oo-vuh-khol muhodekha. 5 name ayn israel yhvh thy elohim yhvh one. and you shall love the lord your god. with all your heart, with all your soul, and with all your might. the centrality of the affirmation of unity is followed in importance by seeing the divine source in all beings: vuh-ahavta leh-re akha chamokha. and thou shall love your neighbor as your self. if we speculate on what the religious practices of the desert hebrews might have been, what rituals and observances would f c 2= f: e$ they have included? and, without rabbis, priests, or imams, who would have lead the rituals? we know that ablution and prostration would have been significant components. both jews and muslims also p

i, ii, funk and wagnalls, new york, 1968. 36 torah b reshith 25:1-6. in the rabbinical tradition, there is a contrary idea that keturah was actually hajar. this teaching is based on an exegesis of the name keturah( attached, which professes that when hajar was sent away by abraham at sarah s insistence, she strayed after the idols of her ancestors. but, in time, she renounced the idol worship and re-attached herself to a life of virtue. 37 woodroffe, sir john. mahanirvana tantra (the great liberation, ganesh, madras, 1953. woodroffe, sir john. the serpent power (satchakracidrupini and padukapanchakra, ganesh, madras, 1958. the vedas are sacred hindu scriptures. it is said that brahma (the creative aspect of vast face as brahman) sang a veda and thereby created the solar system. the sanatan

e: a prominent name of vast face in the mystical qabalah. atziluth (world of emanation: the first and most sublime of the four qabalistic worlds, rooted in the sefirah crown/above and associated with the neshamah; also called the supernal world. avalokiteshvara (sanskrit: thousand-armed ishvara: a principal name of small face in buddhism, especially in tibet where he is called vajradhara and chen re zig. avir (hebrew: air, atmosphere: element corresponding to the mother letter alef and with the father space. avodah (hebrew: worship, prayer: directed prayer. ayn (hebrew: nothing: deepest of the three negativelyexistent roots of the tree of life" 0 ayn sof (hebrew: endless: second of the three negativelyexistent roots of the tree of life. ayn sof or (hebrew: endless light or light of the end

FOCUS OF LIFE

-realized desires. remember! o ikkah, these present ideas of consciousness obtaining in senses and bodies, are transitory-are destined for usage and other predeterminations-and unnecessary to wakefulness. will is transition; the painful process of transmigration-the labour of birth of death. volition to supersede a thing is inability to realize the living self. for whatever is attained is but the re-awaking of an earlier experience of body. man should most desire a simultaneous consciousness of his separate entities. all consciousness of 'i' is a decline and vegetates good and evil afreshthe compulsion of limit and morality. from spontaneous nonexistence, germinate all significant ecstasy-that shall last in the uttermost impossibilities unconditioned to will. alas! what ornaments are grave

ain? what is necessity-but conditioned belief? what is it we eternally desire and say, through disease? verily, directly a man speaketh-he suffers. what is self and i? and all these myriad forms called creation-all so essentially like me? who can realize this self-portraiture of all things? verily, the sexuality has no limit in conception. whither i would go, there had i long been before. eternal re-occurence would seem necessary to greater multiplicity! for what reason this loss of memory by these bewilding refractions of my original image,-that i once made-and out of which spring the sexes? god is born again of desire, call it by whatever name: this unmanifested memory has no name till belief incarnates. hence it may be called,-the re-occuring subdivision of 'i. everything becomes necess

before death. consciousness [for most, only three dimensions] is not so definite as in life but to the extent of your will in life, that much is your consciousness in death. death is the manufacture of life. a dream is a sore likeness of life. death is a sore dream of life. its period depending on the perfection or otherwise of the individual but closely follows in duration the previous life-till re-incarnation. death being a living nightmare of life, has painful possibilities-in the degree of unified consciousness. a ghostly world of 'perhaps' where all the vague potentialities of desire, are incarnating. there is no women as such. again i say, death is the great chance and there grasp where thou hast before failed in body. if fate is life, then death is the hazard to alter fate! a world

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

intellectual forms in the divine mens and their dimmer reflection in the world of sense, or body of the world. hence it was by manipulating such images in this intermediary "middle place" that the ancient sages knew how to draw down a part of the soul of the world into their shrines. there is, further, in ficino's words, the notion that the material forms in the world of sense can be, as it were, re-formed, when they have degenerated, by manipulation of the higher images on which they depend. in his analysis of this passage, e. garin has denned this process as the imitation or reconstruction of the higher images in such a way that the divine influences are recaptured and reconducted into the deteriorated sensible forms.2 thus the priestly 1 plotinus, enn, iv, 3, xi; english translation by

ermetica. ficino used to sing the orphic songs, accompanying himself probably on a lira da braccio.3 they were set to some kind of simple monodic music which ficino believed echoed the musical notes emitted by the planetary spheres, to form that music of the spheres of which pythagoras spoke. thus one could sing sun hymns, or jupiter hymns, or venus hymns attuned to those planets, and this, being re-enforced by the invocation of their names and powers, was a way of drawing down their influences. the spiritus theory also lies behind this vocal or aural magic, as it does behind the sympathetic and talismanic magic. the orphic magic is thus exactly parallel to the talismanic magic; it is used for the same reasons, to draw down chosen stellar influences; its medium or channel is again the spir

c literature as the orphic hymns, chaldean oracles, and jewish cabala",2 also the writings of hermes trismegistus. the great debate never took place, and theologians raised an outcry over some of the theses, necessitating an apology or defence which was published in 1487 together with most of the oration on the dignity of man, with which the debate was to have opened. that oration was to echo and re-echo throughout the renaissance, and it is, indeed, the great charter of renaissance magic, of the new type of magic introduced by ficino and completed by pico. in the following pages i shall be using pico's theses, or conclusions, his apology, and also the oration.3 my objects are 1 lactantius, div. inst, iv, ix; fletcher's translation, i, p. 226. 2 thorndike, iv, p. 494. 3 pico's conclusiones

robable version of the story would be that henri was attracted by the rumour about magic in connection with bruno, and this was why he sent for him. bruno also told the inquisitors that when he went into england he had with him letters of introduction from the french king to the french ambassador in england, michel de castelnau de mauvissiere, with whom he stayed during the whole time that he. il re enrico terzo mi fece chiamare un giorno, ricercandomi se la memoria che avevo e che professava, era naturale o pur per arte magica; al qual diedi sodisfazione; e con quello che li dissi e feci provare a lui nedesmo, conobbe che non era per arte magica ma per scienzia. e doppo questo feci stampar un libro de memoria, sotto titolo de umbris idearum, il qual dedicai a sua maesta e con questo mi fe

the state of mind of a noted philosopher of the renaissance as revealed in this chapter, and is inclined to agree rather strongly with the ambassador, i cannot blame him. but if we want the truth about the history of thought, we must omit nothing. giordano bruno, hermetic magician of a most extreme type, is now about to pass into england to expound his "new philosophy. 1. con littere dell'istesso re andai in inghilterra a star con l'ambasciator di sua maesta, che si chiamava il sr. delia malviciera, per nome michel de castelnovo; in casa del qual non faceva altro, se non che stava per suo gentilomo (document, p. 85) 2 calendar of state papers, foreign, january-june 1583, p. 214. 204 chapter xii bruno opened his campaign in england with a volume, dedicated to the french ambassador, containi

FRATER ELIJAH ANGELS OF CHAOS

. anything we will can manifest here. this is the desert on horizon (this may take our brethren a little work. all is in truth, so thus we accept no truth (but infinite variation. now this is all fine and dandy but what have we just presented here( the bus driver just now intones last stop in the ride free zone. how appropriate) horizon is a paradigm of unity in extension. an artistic creation, a re-creation. we now have the glittering stars, let us coalesce to become as a blazing sun. the horizon is also the birth and death of the moon. this is the cup of our lady (yet to be seen. the scarlet brotherhood is the army of babalon. she does not accept membership on a cosmic scale, but is a coordinator and filter. it is through her that we advance (up to a point. we may choose whatever initiat

entary is not an explanation. i do this page by page, because the pages are un-numbered. this was done because numbers have a tendency to trap idea s. chrnzn also is given the title of quaklephant. so without further ado, it s time to start running overall points to keep in mind liber chrnzn is the testing manual of the scarlet- brotherhood(*s. watch the number of lines present in key images. try re-reading some sentences some ways, others in other ways. a pause here& there, can change the entire meaning of a sentence. sigils given can be used as well as ideas for all manner of workings. the automatic drawings given are subconscious bombs (viewed in states of altered consciousness is recommended. it is not my desire to explain, but to offer some interesting vantages to view this book(*s- s

FRATER TENEBROUS CULTS OF CTHULHU

e tale. the narrative also gives evidence, drawn from various archaeological and mythological sources, of the continuing existence of a cult dedicated to the return of the old ones, its exponents ranging from inhabitants of the south seas islands to the angakoks of greenland, and practitioners of voodoo in the southern united states. lovecraft also gives a brief description of the world after its re-inheritance by the great old ones: the time would be easy to know, for then mankind would have become as the great old ones; free and wild beyond good and evil, with laws and morals thrown aside and all men shouting and killing and revelling injoy. then the liberated old ones would teach them new ways to shout and kill and revel and enjoy themselves, and all the earth would flame with a holocau

FRATER U D PRACTICAL SIGIL MAGIC

ted (to achieve this, ou can put the sigil aside for a couple of days or weeks n and then take it out in a quiet minute to this, of course, could hardly be termed a lightning ritual. h) sh the sigil. the hter. it does not you can think of immediately after anishing by laughter, think of something completely ifferent. the easiest way of achieving this is by switch exual ethics ble fact that sigils re best internalized in the easiest, speediest and least proble s h of all sorts, it was ommon to speak of gsacrificing the orgasmic lust on the at all costs avoid the explosive orgasm (i.e, ejaculation) during sacred ual intercourse because, p y after constructioactivate it. but g afterwards, you will have to banibest method of banishing is roaring laugial; if matter if this may seem a bit artifi

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

rchs; that this stage was followed by a period of luminosity, when the dark cloud of matter had become a fire mist; that this was followed by a period when the cold of space and the heat of the planet-in-the-making generated an atmosphere of steam close to the fiery core and mist further from the fiery center. when the mist had cooled sufficiently, it fell again as rain upon the fiery core, to be re-evaporated, and this continued in endless cycles, until by repeated boiling of the waters, an incrustation began to form around the fiery core. upon the islands of crust in the ocean of fire we first learn of humanity dwelling in solid physical bodies, where of course very dissimilar to those we have today. during the next stage the crust of the earth became sufficiently strong to cover the who

FULL MOON RITUALS

ree to ask questions on the list. who can "be in" fmr? the fmr is not a coven or any kind of formal group; it's a community event, open to all who care to participate. by participate, we mean lead, invoke a quarter "petition (see somewhere later, or just read along and/or lend energy. most leaders, but not all, ask that those intending to participate "sign in" beforehand; the main reason is so we're expecting you to "speak" and don't close before you get your chance. so who gets to be leader? interesting question. generally the previous leader will nominate someone immediately after the end of the ritual to lead next month. this may be someone they personally want to see lead, or they may leave the decision to the gods (i once put all the invokers' names in a little bowl i have. if the per

cal working that exactly mirrors your petition. while it's true that we take a week to do the ritual; it is also true that it lasts one night. it is very true that the power raised is genuine, and that requests are answered often and wonderfully. there are some things that you can do to make the most of the power of the experience. first, she said with great emphasis, read the whole thing. if you're coming in to petition, backdate to start if need be and read your way to where you'll be next to "speak. after the ritual has ended, read the whole thing again and allow yourself to feel it all in one piece. second, any mundane legwork associated with your petition has to happen; if you're asking for that job you just applied for, have you called and asked if they received your application? als

ackground is useful, and it can be acquired by reading a previous fmr or two (copies of past fmrs are archived on this website, if you'd like to read them. as you read past rituals, the few style points become apparent, notably that we reply to the previous reply especially during invocations (keeps them in the right order) and that we write in third person and do a fair bit of describing what we're doing; first person is only usual when we're actually "speaking. example: cloud stops typing for a moment and scratches her head. she almost wonders what she was about to say, but remembering what it was, she speaks "hey! now i remember" that's it from me, for now. a thousand thank-you to cloud (one of the original fmr moms) for this information! a note on the determination of moons the moons h

profile of the great horned owl, as he watches her. wondering what this strange little lady is doing out at this hour hugging his tree "hello, my brother" whispers, owl "shall we sing together tonight" owl climbs up onto a strong branch, and settles herself in the nook of the tree. her brother owl watches warily, yet without much concern. his head turns regally, as if to say "well, as long as you're here, and you have manners, it makes no nevermind to me" and softly she sings. a bit sentimental. edelweiss. and then, using the same tune, she makes up her own words, greeting the oak, and then the owl, and all the creatures which share this beautiful forest. her song is of life, and love, and acknowledgment that to each of the creatures in this world, there is a common bond. she serenades the

lace in the circle. a soft smile escapes her as she watches him move to his place in the south. typo stands silenty in the circle, barely aware of the events around him, contemplating the nature of elemental fire. rebirth, like the legendary phoenix who was reborn from its own ashes to live again. the warmth of small fire burning in the fireplace, or the fires that rage to burn away underbrush to re-energize the land. typo steps forward and looks starkly serious at those gathered around the circle, with the castle candle held high above his head he calls "ancient ones of the south, element of fire, you who light the world with the suns glow you who light my heart with desire we bid you welcome to this rite be with us now this night" typo spins back to his place in the circle with the castl

FULLER J F C SECRET WISDOM OF THE QABALAH

(2) a duality- the upper and lower worlds (3) a trinity- the upper and lower worlds and the image of god; and (4) a quadruplicity- the knower, the upper world, the lower world, and the image of god. yet this quadruplicity is in itself a duality- the knower and the image of god; because this image includes the upper and lower worlds. the absorption of the knower in the image is the great work- the re-establishment of unity or equilibrium. concerning the first of these two dualities, isaac myer writes: secret wisdom of the qabalah page 14 the basic element of most of the ancient, and to this day, of many of the modern religions of the world is, the idea of a perfect invisible universe above, which is the real and true paradigm or ideal model, of the visible universe below, the latter being t

oly, blessed be he! rules mitsraim. 23 this world is seemingly the abode of tetragrammaton (4) assiah or the assiatic world, the world of action, also called the world of qliphoth, that is the world of shells or demons. in its ten sephiroth lives the actual material substance of the universe. it is the abode of sammael, the prince of darkness. it is subject to change, birth, death, corruption and re-birth, yet not anything in it is considered as ever totally annihilated or destroyed in essence or atom. it is the abode of the evil spirit and his demonical forces. 24 such are the four worlds. in the simple sephirotic scheme the first is referred to kether 'hokmah, and binah; the second to 'hesed, pahad, and tiphereth; the third to netzah, hod, and yesod; and the fourth to affixed to the thro

long as they exist; consequently their adverseness is purely relative to the spiritual world. further on in this book we will show that the power of using either is drawn from the same source- shin, shekinah, astral light, ether, electricity, whatever name it may be called by- and to understand the use of this force, yet never to be obsessed by it, is to trample on the head of the serpent and so re-establish the shin in the body of tetragrammaton and formulate the messiah, the incarnate word which when disincarnated caused the assiatic world to be. in brief, this is the central doctrine of the qabalistic redemption; yet so dangerous did this doctrine appear, should it be divulged to the uninitiated, that to safeguard it it was locked away in a jumble of symbols, names, figures, and crypto

grammaton fs fall. the blame was thrown upon adam, the man, not out of deference to the deity, but to conceal this potent secret from the uninitiated. in order to redeem the sin in which all mankind is born, it was necessary that a passiveactive emanation be created to balance the active-passive satanic force. this emanation was to be the messiah of the world, on whose advent equilibrium would be re-established. this supreme cancellation was the one hope of israel. secret wisdom of the qabalah page 55 chapter v the redemption of tetragrammaton symbols of the messianic act as we have shown in the last chapter, the messianic act consists of a gtransubstantiation h of the material into the spiritual; that is of the assiatic world into the yetziratic; in other words, a reversal of the whole pr

d consist in destroying this universe so that it might be replaced by the water out of which it had been formed. to carry this illustration further: suppose that the four worlds of the qabalistic cosmology are represented by ice, water, steam, and gas, and that their final state is called electricity, or complete dematerialization (no-thingness; then the ultimate object of the messianic act is to re-establish this nirvana. symbolically, this potent mystery is depicted in the eucharist, or high mass, in which the bread and the wine are transmuted into the body and blood of christ; that is matter into god. as we have already stated, it was on account of the potency of this mystery that it was so heavily shrouded. here existed an idea which could either re-create divinity or plunge mankind in

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

k as far as human ken can reach, the most learned men have thought that they could see a faint glimmering. indeed, i think i may say something more than a faint glimmering. for all the really valuable moral and philosophical doctrines we possess, dutens has shown to have existed there" from what is known relative to the speculations of an ancient race, the fact is observed that creation was but a re-formation of matter. wisdom, or minerva, formed the earth and the planets; she did not create the heavens and the earth, as did the later jewish god. of the seven principles of the universe, matter was the first, and of the seven principles of man, the physical body was the earliest. through evolutionary processes, or through cyclic periods involving millions of years, mind was developed, and i

l or devil" it was "this dualistic heresy which separated the zend or persian branch of the aryans from their vedic brethren, and compelled them to emigrate to the westward"[91 [91] see rawlinson, notes on the early history of babylon. the ancient philosophical truth that matter is eternal, and that the destruction of vegetable life through the agency of cold was one of the necessary processes of re-generation, or the renewal of life, had evidently been lost sight of at the time when seth was dethroned in egypt. wilkinson informs us that "both seth and osiris were adored until a change took place respecting seth, brought about apparently by foreign influence" sethi or sethos, a ruler whose reign represents the augustan age of egyptian splendor, received his name from this deity. it is said

hem to pay due regard to the gods. he informed them that it was on account of his piety that he had been taken away to live with the gods, and that his wife and daughter had obtained the same honor" it is more than likely that this story, which as we have seen has extended to the remotest corners of the earth, has an esoteric meaning, and that it embodies the doctrines of the ancients relative to re- incarnation and the renewal of worlds. doubtless it portrays not only the end of a cycle, but that by it is prefigured the fortunes of a human soul, which in its ascent, is from time to time forced into a human body. all the early kosmogonies are intermingled with the history of a great flood, from the ravages of which an ark which contained a man was saved. the gothic story of creation indica

hat these symbols were any more suggestive of impurity than are the easter offerings upon our church altars at the present time. whatever may now be the significance of these offerings to those who present them, sure it is that they once, together with other devices connected with nature-worship, were simply emblems of fertility--symbols of a risen and fructifying sun which by its gladdening rays re-creates and makes all things new again. if we carefully study the religion of past ages we will discover something more than a hint of an age when the generative functions were regarded as a sacred expression of creative power, and when the reproductive organs had not through over-stimulation and abuse been tabooed as objects altogether impure and unholy, and as things too disgraceful to be men

ity, the policy to be pursued by the church was soon apparent, for paul, the real founder of the system calling itself christian, and a man imbued with asiatic prejudices concerning women, arrogantly declared that "man is the head of woman as christ is the head of the church" women were commanded to be under obedience. neither was the man created for the woman, but the woman for the man; thus was re-established and emphasized the absurd doctrine of the lingaites, that the male is an independent entity, that he is spirit and superior to the female which is matter. after this indication of the policy to be pursued under the new regime, it would scarcely be expected that theefforts put forth by the various sects among the gnostics toreinstate the female element either on the earth or in heave

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

uge267ofachurch'(slt,p.19)-orafter careful considerationwillnever beknown;buton8october1863emmawaite andherchildren were receivedinto the romancatholicchurchbyadominicanfriar, father austin rooke.2thememoryofthissub-conditionebaptism remainedwithwaite:'icanjustrememberbeingtaken, on a day,intosomekindofbaptistry-asit seems tome-onthenorthsideofthesanctuary, possibly a lady chapel, and being there re-christened conditionally, in case some protestantministerhadmissed hismarkin flippingwater from thumband middle fingers'(sly,p.19).thedecision to convertwouldnothavebeentaken lightly:romancatholics \hadbeenfreedoftheirpolitical disabilities. onlyso recently as 1829, andtheestablishmentofthecatholichierarchy in 1851 still aroused passionate debate.waitehimselfneverunderstoodwhatled hismotherto t

knowledgeofthe genre, gained in large part from his ownever-increasing collectionofthetales, for the british museum library proved to be a great disappointment to him in this respect: somuchsothatin1887,in his first studyof'penny dreadfuls, he condemnedtheinadequacyofthelibrary catalogue inno uncertain terms:'thelists in the readingroomare fulloferrors; taleswhichwerenotonly completedbuthave been re-issued arelabelled"nomorepublished" becausethe. museumcopies areimperfectvandotherperiodicals are declaredtohave suspended issuewhen,as a fact, they have continued to exist for a considerable periodsubsequently' that-study,by-waysofperiodicalliterature,is important for its early recognitionofthehistorical significanceof popular literature. waite urgeduponhis readerstheneed to preserve this 'vas

y. waite would unquestionably havebeen a most unsympathetic editor. latterday spiritualistswiththeir frequent emphasis on reincarnation irritated him, and, according to his daughter, by 1938'hehadlonglost interest inthel.s.a. havingknownsomuchdeception'i l" hislackofenthusiasm forthemore aspectsofspiritualism hadlongbeen clear tothefaithful:whenhis 'digest' ot thewritingsofandrewjackson davis was re-issued in 1922 an american critic wondered,'whetherornotthisbookwas compiled forthepurpose of giving the enquiring public an intelligent conception of thewritingsofa.j. davis, or is it an effort to mislead and confuse the enquirer, and as shakespeareput it "damnwithfaint praise"thegreatestprophetand seerofall time'.14it was probably ajustcriticism, for although waite recognized the importanceof

. you considered the matter judicially for a short while, and then gave sentence:'thisdoes me no good, machen (letter, 17 september 1941).whenmixedwithargument it was even worse, as' on the 'glorious occasion' described by machen's son, hilary,when'overcome by someknottypoint in the kabbalah, he [waite] sat in the fireplace-fortunately it wassummer-andpurefoy mymothersaid"getup, you old fool: you're drunk'"7joyous for quite different reasons, it was like that 'grandetrouvaille' in pentonville 'an occasion'.butit would be quitewrongto see waite as a libertine and carouser; he enjoyed the companyofmachen and his bohemian friends,buthe never allowed his indulgences to control him. it would have been singularly inappropriate if he had, for as theannusmirabilisopened he was settling in to the p

tern& utestern review).waite wasmoresuccessfulwithfairy poetry.whilehe was contributing regularly to dung folks'paperhemetwilliam sharp (betterknownas his celticalterego,'fiona macleod),whohad taken over the 'literary olympic' feature in 1887 andhadcommentedfavourably onasoul'scomedy,especially on its fairytale 'dream tower' sequence. sharp was also general editor ofthecanterburypoets,a series of re-issues of the worksofbothmajor and minor poets that also included thematic anthologies.oneof these was to be of fairy poems, and sharp askedwaite-whomay well have suggested thetheme-tobetheeditor,givinghim a completely free hand as tobothcontents and title.thecollection was issued in 1888 intwoforms: a pocket edition entitledelfinmusic,and a larger, extended version issued assongsandpoemsofpair

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

anscript of waite's conversationswithfelkin over the third order, the german rosy cross, and other matters concerning felkin's temple. 1915 (the conversations from 1906 to 191ftthegoldendawntwilightofthe magiciansbyr.a.gilberttheaquarian presswellingborough, northamptonshirefirst published1983251r. a.gilbert1983this bookissoldsubjectto theconditionthat it shallnot,frywayojtradeorotherwise,be lent,re-sold,hiredout, orotherwisecirculatedwithoutthepublisher'spriorconsentin any form ofbinding orcaoerother than that inwhichit is published and without a similarconditionincludingthisconditionbeingimposedonthesubsequentpurchaser.british library cataloguing in publication data gilbert, r.a.thegolden dawn.1.hermetic order of the goldendawn-history135 -43bfi623267r7isbn0-852603260-357-5isbn0-85260326

themanuscript-or,perhaps, on a separate slip laid next toit-wasthe address of a person in germany.thecurious investigator of secret things and hidden counsels wrote to this address, obtained full particulars, the true manner of reading the cipher and, as i conjecture, a sort of commission and jurisdiction from the unknown heads in germany to administer the mysteries in england. and hence rose, or re-arose, in this isle theorderofthe twilight star. its original foundation was assigned to the fifteenth century. i like the story; but there was not one atom of truth in it.thetwilight star was astumer-orstumed-touse a very old english word. its true date of origin was 1880-1885 at the earliest.the'cipher manuscript' was written on paper that bore the watermark of 1809in ink that had a faded app

ould have been long de255 layed; she had well-earned her priority for initiation.theceremoniesofthe second order were startling and spectacular, displaying mathers' ritual talents to thefull-eventhe name, for as a new order it required a new name, was grandiose: ordo roseae rubeae at aureae crucis, although this did no more than reflect the order's rosicrucian nature.theadeptus minor ritual was a re-enactmentofthe death and resurrection of christian rosenkreuz, involving the symbolic crucifixion of the candidate and the rising of the chief adept from the tomb, or pastos, within the seven-sided vault that was central to the ritual. both vault and tomb were intricately painted with a multitude of occult symbols, all in their correct colours, and the candidate received instruction in their me

re carried out and a numberofadepti minores made and consecrated their magical instruments in the vault. mathers was busy flying(metaphorically) between london and paris, gainingmagicalknowledge from the secret chiefs and cadging money from annie horniman. he was also engaged in a grandiose dream about his fictitious highland ancestry and dabbling in reactionary politics in france, although magic re255 mained his primary concern.thesecret chiefs were un255 doubtedly real tohim-hadhe not met them in the flesh in the bois deboulogne?-andhe made the following statement about them to his adepti minores in the courseofa long and paranoid 'manifesto, which he issued to theorderin1896(the 'manifesto' demanded the submission to his will of all the membersofthe second order, who were becoming unhap

r journals and producing portrait sketches and paintingsofthe principal figuresofeach movement as she passed through it. all this, however, was not enough and she became the 'sole friend and spiritual confidant'ofmrsatwood, absorbing both that strange woman's zeal for spiritual alchemy andhereven stranger interpretation of it. ultimately, asherliterary executor, she succeeded in arranging for the re-publication in1918ofmrsatwood'ssuggestiveenquiryinto thehermeticmystery,an event that brought doubtful comfort to all those hermetic students who had so eagerly desired it.thethesisofthe book is, more or less, that the goalofalchemy was to attain a formofexalted mesmeric trance through which enlightenment can come upon one.itought to have inspired the peopleofthe golden dawnbutthey seem to have

GILBERT THE MAGICAL MASON

and the vault was decorated with grand and beautiful emblems, designs and implements. the magus was enclosed in a specially prepared tomb, and was laid to rest with his own special consecrated insignia. the vault was closed, and upon the door was fixed a brazen plate, upon which was engraved an inscription of a prophetic exclamation of his own, that in 120 years after his death his tomb should be re-opened and his doctrines, in a modified form, once more made public, and not only to a few, but to the learned in general: this plate was then covered up and the presence of the vault quite masked.themembers of c.r.'s inner circle appear to have died off each in his turn, until at last there remained no one who couldtellthesecretofwhere the great instructor lay,andwhere was the secret chamber o

find the expenditure of loving care and skill in preserving the remains of the master; and in the other we find an urn of ashes preserved by loving hands and placed in respectful privacy in her own chamber; and lastly, as christian rosenkreuz left the prophetic, and perhaps allegorical asser255 tion, to be found by his successors of the third generation, that he, or his name and doctrine, should re-appear: even so didh.p.b.,as i understand, affirm that she would return, in another form indeed,butstill the same ego, and individual, in a stage still farther on in the path to full adeptship. you will all, as theosophists struggling to the light, hope that even as we read that the pupils of rosy cross,120years after his death, shewed the vitality of their order, so may this lodge founded by y

es rosenkreuzeswhen he was staying in the tyrol; the name of its author is unknown, or at any rate, has never been disclosed by any true rosicrucian. in 1614 thisfama,which was a narrative of the founding of the rosicrucian fraternity, was printed and published at cassel, in germany.thesoc. rosie. in anglia possesses a copy, which is preserved in the library of the high council in 1615 thefamawas re-published at frankfort-on-the255 main with the addition of the tract calledconfessio frater255 nitatis;these have been attributed to valentine andrea, and also to joachim junge, a philosopher and mathematician, who died 1657, to the mystic giles guttman, and to one tauler, of whom little is known. it should be noted that although thef amaand theconfessiogavetothe world a knowledge of the existe

ol were formed in 1869, by major f.g. irwin, an adept who possessed a very large library of works on occult science; he was an advanced member of the society of students of magic called 'fratres lucis'.thecollege of manchester, liverpool and the northern counties was formed in 1871, and the yorkshire college (at sheffield) in 1877.theyorkshire college became dormant in the autumn of 1881, but was re-constituted under a contin255 uation warrant in 1910 as the province of hallamshire, with a collegebearing the same name.the'york' college, by consent and with the support of the 'yorkshire college' at sheffield, was formed in 1879, under thomas bowman whytehead as chief adept of the province of york, which office he held until his death in 1906; he was succeeded by james m. meek, who still hol

sh temples soon after fell into abeyance. in 1888 was publishedbacon, shakespeare, and the rosi255 crucians,by w.f.c. wigston, a critical volume containing much curious speculation. in thesphynxan excellent article appeared concerning the rosicrucians, written by karl kisewetter; an english trans255 lation is found intheosophical siftings, 1890.in 1890 the rosicrucian groups on the continent were re255 formed under a revised constitution, and several fratres of the s.r.i.a. have received adeptship from the continental frat255 ernity. in 1891, during xmas week, dr woodman died after a few days illness; he lies buried in willesden cemetery, where a suitable rosicrucian inscription may be read upon his tomb stone; and early in 1892drwilliam wynn westcott, who had served as secretary-general f

GILBERT THE SORCERER AND HIS APPRENTICE

ered trumps.thefour suits are- italian french englishanswmngto bastoni batons wands, sceptres, diamonds or clubs coppe coupes cups'chalices, or hearts goblets spade epees swords spades denari deniers money, circles, clubs or pentaclesthe tarot55each suit consists of ace, deuce, three, four, five, six, seven, eight, nine, ten; fanti or valet=knave; cavallo=knight or horseman; dama or reine= queen; re=king. the kings, in each instance, wear a cap-of-maintenance beneaththecrown; the queens wear the. crown only.thequeen of pentacles and the knave of sceptres aretheonlrones represented in profile.inthe suit of sceptres the king bears a wand akin to tbat represented on the. small cardspfthesuit, while the other three honours bear a bludgeon.similar to that which is shown for the ace.inthesuitof

rot,and will be found reliable.secondmethodwithdraw the king or queen, selected for theinquirer'ssignificator,from the pack.thenshuffle and cut the same as before. place the significator on the table face upwards, leaving plentyofroom fortheselected cards on the left-hand side ofit.now go carefully through the pack, taking thetopcard first, then the seventh card from it; and so onthroughthe pack,'re-commencingif necessary, until you have drawn 21 cards by taking every seventh. arrange these 21 cards in three rowsofseven each, from right to left, on the left-hand267 sideofthe significator, thus: 7, 6, 5,4,3, 2, 1 significator. 14, 13, 12,ll,10, 9, 8 significator.21,20,19,18,17,16,15significator.72 the sorcererand his apprenticeread the meaning of each row fromrighttoleft,beginning with the

titis; this relation, the despair of mathematicians, is usually symbolised bythegreek letter 1t -initself a meaningless symbol,butto those who know that it is really a corruption of the hebrew letteri'1which symbolisesthefemale or receptive principle,itat once becomes fullofmeaning; and we see that thegreat1tproblem,as it iscalled.orsquaringthecircle, will only be accomplished when. the finite is re-absorbed into the infinite.itis to be noticed also, that this symbol (fig. 3) is the alchemical symbol for salt, which signifiestheunion of two natures, a correspondence which will beofuse to us later on in this course.theenergising and vitalising principle is fitly symbolised by fire, whose nature ever aspiring is represented by the vertical straight line, and these twoform-thecrossinthe-circl

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

eemasons chronicle, 6th march 1886, pp. 146 148: jacob norton, the so-called swedenborg rite. what casts considerable discredit upon mr. beswick s book is the specimen he give of the instructions which characterize the new york swedenborgian rite19[19. the anonymous reviewer was especially irritated by beswick s derivation of the word phremason (as he spells it) from two ancient words, phre or pi-re, the light, and mason, to search, or feel for blindly. our ancient brethren meant by this significant title, that a phremason is a poor blind candidate, or one in darkness, who is feeling his way in search of light 20[20. for the reviewer, a more utterly preposterous and absurd etymology was never invented. and, he concludes, if the teachings of the european swedenborgian lodges were of this fa

GILBERT R A THE MASONIC CAREER OF A

the jealousy of the high grades here made the scheme impossible, and i look sometimes with sore regret on the great parchment which is the evidence of my appointment'81[81. in the same letter waite doubted that bridge 'could do anything of a practical kind for the furtherance of the order in this country. i should have done it long since, had any path opened. he was yet pleased when the rite was re-established in america in 1934 (blitz's charter having fallen into abeyance, for the two brethren concerned, dr. william moseley brown and j. ray shute, had learned of the rite and its significance through waite's writings. 76[76] ibid, 27 october 1902 77[77] in 1905; they were printed, or rather mimeographed, in 1934 by f. f. bahnson at warrenton in north carolina 78[78] his letter of obligati

GLOBAL FREEMASONRY

theory of evolution an original discovery of darwin? did he alone develop a theory that opened the way to one of the greatest deceits in the history of the world? actually, darwin did nothing other than to retouch an idea whose foundations had been established earlier. ddl the theory of evolution revisited the theory of evolution is not an original discovery of darwin's. he did nothing more than re-apply an old philosophy. the evolutionary myth, from ancient greece to modern europe the essence of darwin's theory of evolution is the claim that, under purely natural conditions, lifeless matter spontaneously brought forth the first living things, and that from them, again under these same conditions, all other species developed merely by chance. in other words, the theory of evolution propos

GNOSTIC CATECHISM

the jealousy of the high grades here made the scheme impossible, and i look sometimes with sore regret on the great parchment which is the evidence of my appointment'81[81. in the same letter waite doubted that bridge 'could do anything of a practical kind for the furtherance of the order in this country. i should have done it long since, had any path opened. he was yet pleased when the rite was re-established in america in 1934 (blitz's charter having fallen into abeyance, for the two brethren concerned, dr. william moseley brown and j. ray shute, had learned of the rite and its significance through waite's writings. 76[76] ibid, 27 october 1902 77[77] in 1905; they were printed, or rather mimeographed, in 1934 by f. f. bahnson at warrenton in north carolina 78[78] his letter of obligati

GNOSTIC HANDBOOK

systems and faiths. these faiths rather than being the primary sources of wisdom within themselves are actually remnants of one earlier, and more pristine school of knowledge. as time progressed the higher kingdoms saw the loss of gnosis and therefore chose to restore the structure of the mysteries. when jesus came of age within the essenes he purified the structure of the mystery traditions and re-instated the original gnostic faith. hence, the gnosticism of jesus is not superior to other gnostic traditions, but is a refinement or adaptation of an age-long tradition. indeed, the gnosticism of jesus brought together egyptian, greek and mystery cult traditions (such as those of eleusis and mithra) into one coherent system. the iconography of judaism played a small part but was insignifican

nes and points. he grasps mr.square on his two dimensional shirt and lifts him into the air. mr.square is ecstatic and very confused, where is he? he has no idea of the dimension of up and hence cannot understand the experience, as he begins to hover above the ground he see his friends below, but they cannot see him. however, as he returns to his two-dimensional world, at the moment of contact he re-appears, seemingly out of nowhere. he tries to explain but how can they understand dimensions beyond their two dimensional perception? this tale illustrates the hypothesis of other dimensions, if we attempt to translate a cube into two dimensions we know that what we arrive at, is nothing but a reflection or an approximation. we know that in a cube all lines are of the same length, yet, in a tw

gies and demanded a return to old world values, which he felt were epitomised by the teutonic knights, knights who could act as spiritual warriors waging war against the whole corrupt bourgeois modern system. this concept of spiritual warriorship he elucidated most clearly in his radically revisionist book on buddhism "the doctrine of awakening. in the doctrine of awakening evola offers a radical re-assessment of buddhism and indeed of the gnostic handbook page 62 the path to completeness. he argues than the modern monastic approach of buddhism is alien to gautama s original intent and suggests that buddhism was originally a path of action. accordingly evola sees the primal form of buddhism as centred on a warrior/priest rather than on a monk. he uses emphasizes the role of aristocracy but

rom a demand for action. there is no self, so create one, there is no god, so become one. this approach is certainly at odds with much that passes for modern buddhism and yet in these days of navel gazing and armchair occultism, one cannot help but be exhilarated by his call to arms. but a simple call is not all of evola s message, he does not leave us with theory alone. the doctrine of awakening re-evaluates the basic tenets of buddhism and ex-amines them in light of the warrior-priest ethos. rather than advocating a negative detachment whereby life is experienced at an arms distance, evola suggests we experience detachment by "riding the tiger, by flowing with the punches, rather than against them. there is no lifedenying here, more a transcendence achieved amidst the chaos. at the same

xeres to restore jerusalem and ended in 1844. the prophecy focused on the solar sanctuary and the climax of it is when the sanctuary is transformed when the priest enters the innermost realm (the sacred seat. some references include daniel 8:14 and 9:25. the 2520 (7 times) prophecy focused the gnostic handbook page 67 on the loss of the ten tribes of israel to history and the description of their re-awakening to the gnosis started in 1844. this period is also known as the time of the gentiles and is referenced in leviticus 26 and under the guise of the prophecy of the seven times. 1844 as a trigger point for the heraldic cycle is also interesting as many religions view this as an important date, the adventists (and other protestant sects) of the period preached throughout american that jes

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

? this is a question that is central to understanding life as we know it. it is never an easy question to answer. two thousand years ago pilate asked jesus the same question and it seems we haven't come much further, though society has progressed in many other ways. gnostic theurgy is the first of a series of volumes which have been meticulously researched to outline what we believe to be a major re-evaluation of man s concept of truth. while nobody can claim to have "the whole truth" we can claim that we have re-discovered the essential gnosis behind the various spiritual systems as they apply to modern man. we have found enough pieces of the puzzle to offer a comprehensive understanding of what is happening behind the world of appearances. what is truth? the best way to understand the qu

tions, then surely a battle to achieve liberation is necessary. sometimes this battle is seen in cosmic and "otherworldly terms, while in others it is shown in all its bloodthirsty realism. at the same time, the battle needs to be seen in relation to why we are on earth, who or what put us here and what the goal of life is. to understand this battle, and what it means for mankind requires that we re-evaluate our beliefs and concepts. over the years that gnostic theurgy page 9 we have researched these volumes, we slowly came to realise that many of our generally held beliefs were actually created and sustained by a system that is totally alien to our life-stream. accordingly, when the real truth became obvious to us it was a shock- quite a shock! particularly because it was so radically dif

s mr.square on his two dimensional shirt and lifts him into the air. mr.square is ecstatic and very confused, where is he? he has no gnostic theurgy page 26 idea of the dimension of up and hence cannot understand the experience, as he begins to hover above the ground he see his friends below, but they cannot see him. however, as he returns to his two-dimensional world, at the moment of contact he re-appears, seemingly out of nowhere. he tries to explain but how can they understand dimensions beyond their two dimensional perception? this tale illustrates the hypothesis of other dimensions, if we attempt to translate a cube into two dimensions we know that what we arrive at, is nothing but a reflection or an approximation. we know that in a cube all lines are of the same length, yet, in a tw

ightenment mental-social. mind imprint. social behaviour. psychology. protestantism christ, messiah emotional. endocrines. emotional behaviour.psychiatry. fundamentalism the devil. void. body as flesh. body as flesh. anaesthesiology death cults void. fig 5 gnostic theurgy page 32 the hologram of matter now that you have some understanding of the multi-dimensional nature of the universe we need to re-consider our refraction model in the light of the alpha event. when we think back to what we have discussed about the cosmic error, we can summarise it in terms of the creation or action of a secondary spiritual source. in the gnostic interpretation of the biblical myth for example, we have the defection of lucifer and a battle between michael and satan, which results in the creation of matter

ation of a hologram (fig 7. while i agree our religious imagery may only reveal the holographic elements in fig 6 source michael satanel cosmic battle creates matter the alpha event or cosmic battle in the mythological terms of the old testament and related gnostic traditions. gnostic theurgy page 33 a very simplistic and elementary form, it is nevertheless certainly present. if we go further and re-consider the early religious mythologies about the fall and the creation of matter in the light of holography it becomes even more obvious. holograms are made by exposing a piece of film to laser light, which is scattered by the object being holographed. the film is also exposed to light coming directly from the laser (the reference beam. the two beams of light interfere when they reach the fil

GOETIA LUCIFERIAN

tya seker arimanius to restore the sorcerous path and the art of luciferian ascension illustrations also by original manuscript sigils, aleister crowley reworked sigils from the 1904-1976 equinox edition with new drawings. inspired from the original manuscript edition, also the irreplaceable goetia translated by samuel liddell macgragor mathers edited, annotated and introduced by aleister crowley re-print issued by equinox publishing, london, 1976. illustration listing at end of book. also inspired by the meticulous and scholarly illustrated second edition with annotations by aleister crowley and edited by hymenaeus beta (weiser 1995) the edition is intended as a personal grimoire working. my original focus was to rework the goetia in a modern luciferian form, which focused on the developm

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

iereus and his ceremonial regalia. the ritual can be performed in a room that is to become a permanent temple space. it can also he performed to clear a room that must be used out of necessity for both temple and secular purposes. whenever the need for clearing an area of unwanted energies arises, the sword of vengeance can be employed with much success. if you are banishing a room which is to be re-dedicated as a temple space, clear the area of all objects and furniture. 1 face the east. with sword in hand, perform the qabalistic cross (hold the sword with point up while performing the qabalistic cross) trace the banishing pentagram of spirit active, with the tip of the sword in the air before you. vibrate the name "exarp" draw the spirit sigil in the center and vibrate "eheieh" give the

GOLDEN DAWN RITUALS C C1

acrocosm (see full page diagram of complete hexagram) ararita atyrara atyrara is a notarikon that forms the divine name of seven letters with the hebrew initials of the sentence: dja wtrwmt wtwdwjyy car wtwdja car dja "one beginning of his unity, one beginning of his individuality, his permutation is one" observe the diagram on the following page and you will notice, that like the pentagram, each re-entering angle of the hexagram issueth a ray. these rays are the radiation from the divine. therefore, like the pentagram, the hexagram is called the "flaming hexagram" and also the six rayed signet star. in most cases, the hexagram is traced with a single point uppermost. the hexagram is not an evil symbol when traced with the two points upward. the diagram of the complete hexagram should be t

GOLDEN DAWN RITUALS D

the colored band, should generally be held by the thumb and by two fingers to give it a stable foundation in the hand. it is important that the wand never be leaned or placed in a position where it can easily be knocked over or damaged during temple work. remember, it is necessary in planetary workings to use the proper house for invocation. this was covered in the outer order material, but it is re-emphasized here. again, we will list these as: planet day night l k j k i l c g b 5 d d b c f f a h a e e now, when working with triplicities it is important that we understand the first zodiacal sign of the triplicity or kerubic emblem the kerubic is always the most powerful action of that particular element in the triplicity. for example, in l, we would have b, and in o, we would have e. e wo

GOLDEN DAWN RITUALS E

or is scarlet, and unlike the m and l arms, the sulfurous nature is chief and ruler. in this arm, the p is from the side of l. b is from the side of m. n arm the n arm is colored blue. here, the saline side is chief. this can be easily understood if we think about the fact that almost 3/4 of our planet is covered in salt water. the mercurial part is from l, and thus, we have the force of flux and re-flux. the sulfurous part is from m, relating to waves and storms. each arm shows us the three alchemical principles of nature acting within the alchemical operations of the elements. the white rays shining forth from behind the angles (between arms) is as the divine light coming forth from rtk in its center. the letters painted on the angles refers to the analysis of the keyword. remember, it i

GOLDEN DAWN RITUALS F

til it is empowered, consecrated and charged by the following ritual. it is a well known axiom that "practice makes perfect" one of the secrets of a true adept is that he or she does not just consecrate and empower his magical implements once, but rather several times. some adepts have been known to set an anniversary date and such as once a year, for example, on the solstice, to reconsecrate and re-empower their tools. others have been known to empower and reconsecrate their tools up to a hundred times and even more. it only makes sense that the more you empower a tool, the more effective it will be for you in your magical workings. the adept should have an altar that is draped in black. upon the altar is the red cross and the white triangle as in the neophyte grade in the hall of the neo

GOLDEN DAWN RITUALS K

: finally, if in my travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine him or her with care before acknowledging him or her to be such" second adept "let the chief adept descend from the cross of suffering (fourth and fifth adepts release him from the cross) 12 second adept "merciful exempt adept, i, on behalf of the second order, request you to re-invest yourself with the insignia of your high office, which alone has entitled you to offer yourself unto the high powers as surety for the order (chief adept re-clothes, assisted by fourth and fifth adepts. three adepts enter the vault, roll the altar aside, open the lid of pastos, and put book "t" upon the table. chief adept steps into the pastos, and stands facing the door. the three adepts

GOLDEN DAWN RITUALS VENUSZAM16

the human soul of the exorcist" step 28 lift up the talisman and place it between the pillars. go to the east, face west, and in the sign of the enterer project the whole current of will upon the talisman. 10 protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with water and with fire. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of hathor,door way unto the vautl of the adepti and yhvh tzboath, lord of host i invoke upon thee the power of nogah, that thou by thyself shall be a potent talisman, and shall fulfill the requ

GOLDEN DAWN RITUALS Z2

n. 11. k candidate is placed in the north. oration of the hierophant, the voice of my higher self, etc. hierophant commands the mystic circumambulation in the path of darkness. 12. l procession. candidate barred in south. second baptism of n and o. speech of hegemon. allowing the candidate to proceed. 13. m hoodwink slipped up. challenge of hiereus. speech of hegemon. speech of hiereus. candidate re-veiled and passed on. 14. n circumambulation. barred in north. third baptism. speech of hegemon allowing candidate to approach unto the gate of the east. 15. o hoodwink slipped up for the second time. hierophant challenges. hegemon answers for candidate. speech of hierophant. candidate passes on. 16. p candidate led to west of altar. hierophant advances by the path of samekh. officers form the

ts the meditation in l. o. he passes unto the east, and repeats alike the words of the hierophant and the hegemon. p. let him pass to the west of the altar, ever led by the angel torchbearer. he projects his astral, and he implants therein his consciousness, and his body kneels when his soul passes between the pillars. he prayeth the great prayer of the hierophant. q. now does the aspirant s soul re-enter unto his gross-form. he dreams in divine exstasis of the glory ineffable which is in the bornless beyond. meditating does he arise, and lifts to the heavens, his hands and his eyes, and his hopes and concentrating his will on the glory, low murmurs he the mystic words of power. r. so also does he presently repeat the words of the hierophant concerning the lamp of the kerux, and so also pa

GOLDEN DAWN RITUALS ZAM10

gate myself, even as i was bound to the cross of obligation, and do spiritually swear and affirm that i will use this power to a good purpose only, to 7 help me eventually to aid and serve my fellow man. and i declare that with the divine aid in this operation, i shall succeed, that the shroud shall conceal me alike from men and spirits, that it shall be under my control, ready to disperse and to re-form at my command. by inscription on this parchment, i may conceal part of my nature, i being in the presence of a specific group or individual, so that i may remain in the light of day, yet remain hidden as if in the night to my enemies or those i choose not to see, feel, or know, as long as the black cord remains around the parchment. and i declare that all is now ready for the due fulfillme

e of the hidden light" step 23 stand in the east and face west. make the sign of the enterer and project your consciousness out of your body. force your consciousness to look at your body. see your body begin to fade as the shroud surrounds it at your will. will the shroud to become so dense so that you can barely see your own body. be careful not to lose control as divine ecstasy comes over you. re-enter your body, and make the sign of silence. vibrate with power "hoorporcratist" reformulate the shroud and circumambulate three times. face east, and forcibly formulate the shroud. say: 10 "thus, have i formulated unto myself this shroud of darkness and of mystery as a concealment and a guard. supernal splendor which shinest in the sphere of hnyb \yhla hwhy, aima, shekinah, lady of darkness

GOLDEN DAWN RITUALS ZAM12

ghty one, ruler of the light and the darkness. we adore thee and we invoke thee. thou who art all powerful and beyond all things, we love thee and give thee our undaunted workings. bless these elements, sanctify them and glorify them. give unto them the breath of life. amen" second adept "let us draw upon the elements the holy symbols of spirit, for by names and images are all powers awakened and re-awakened (third adept draws invoking pentagrams of spirit, both passive and active, using the lotus wand held by the white band) chief adept "i invite you brothers and sisters of the red rose upon the golden cross, to inhale with me the perfume of this rose as a symbol of air (smell the rose. to feel with me the warmth of this sacred lamp as a symbol of fire (waves hand over the lamp. 5 to eat

GOLDEN DAWN RITUALS ZAM13

xamine him or her with care before acknowledging him or her to be such. such are the words of this my obligation as an adept, whereunto i pledge myself in the presence of the divine one and of the great avenging angel hua, and if i fail herein, may my rose be disintegrated and my power in magic cease (one at a time, each adept stands against the cross holding the crucifix in hand and receives the re-opening of the mark. the chief adept goes last, placing the mark on his own body (at this point, all kneel before the cross) third adept (vibrates "eli eli lama sabachthani, my god! my god! why has thou forsaken me" second adept "unto you father, do we commend our spirit (all kneel with the forehead to the ground for approximately five minutes) 8 second adept "o yehashuah, thou art truly the re

GOLDEN DAWN RITUALS ZAM15

cration is as follows: 1. lotus wand 2. rose cross lamen 3. magical sword (this is necessary to consecrate the elemental tools) 4. four elemental tools in the following order: 1. air dagger 2. fire wand 3. water chalice 4. earth pantacle one final note, it is best to consecrate the magical sword and all tools more than once. experience teaches that "by names and images are all powers awakened and re-awakened" l.v.x. the magical sword is to be used in all cases where great force and strength are to be used and are required, but primarily, it is utalized for banishing and for defense against evil forces. for this reason, it is under the presidency of hrwbg and of f, whose names and forces are to be invoked at its consecration. this should take place on the day and hour of f, or else during t

GOLDEN DAWN RITUALS ZAM16

nd the human soul of the exorcist" step 28 lift up the talisman and place it between the pillars. go to the east, face west, and in the sign of the enterer project the whole current of will upon the talisman. protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with n and with o. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of amoun the concealed one, and la strong and mighty, i invoke upon thee the power of k, bestower and receiver" step 29 circumambulate three times with the talisman in the right hand. return to the th

GOLDEN DAWN RITUALS ZAM20

aracters of nature with thy finger thou has traced, but none can read them unless he hath been in thy school. therefore, even as servants look unto the hands of their masters, and handmaidens unto their mistresses, even so do our eyes look up unto thee, for thou alone art our help, o lord of the universe. all is from thee, and all belongeth unto thee. either thy love or thine anger all must again re-enter. nothing canst thou lose, for all must tend to thine honor and majesty. thou art lord alone, and there is none beside thee. thou doest what thou wilt with thy mighty arm and none can escape from thee. thou alone helpest in their necessity the humble, the meek-hearted and the poor who submit themselves unto thee; and whosoever humbleth himself in dust and ashes before thee, unto such a one

GOLDEN DAWN RITUALS ZAM21

as traced, but none can read them unless he hath taught in thy school. therefore, even as servants look unto the hands of their masters, and handmaidens unto their mistresses, even so our eyes look unto thee, for thou alone art our help. o lord our god, who should not extol thee? who should not praise thee? all is from thee, and all belongeth unto thee. either thy love or thy anger all must again re-enter. nothing canst thou lose, for all must tend unto thy honor and majesty. thou are lord alone, and there is none beside thee. thou doest what thou wilt with thy mighty arm, and none can escape from thee. thou alone helpest in their necessity the humble, the meek hearted and the poor who submit themselves unto thee; and whosoever humbleth himself in dust and ashes before thee, unto such one

GOLDEN CHAIN AND THE LONELY ROAD

fly agaric, collectively known as 'crow's bread. also known is the unguentum sabbati or devil's salve. this is an ointment used by some practitioners to 'leave the flesh behind' and travel in the wild hunt. in communal rites wine and bread is commonly used as the 'sacrament o f the first murder. these are consumed as the flesh and blood of abel, the body of profanity which must be resurrected or re-integrated into the body of cain or the initiatic self. the incorporation of more potent elements into the witches' supper depends wholly upon the rite and its assembly. in solitary rites, it is known that in some forms of old craft an entheogenic elixir has sometimes been used to assist in the creation of the initiatory apotheosis 'the aspirant, after being mentally prepared by his or her spon

ears the fruit of realisation fulfils the lineage of thought between the primordial mind- the skull-palace of cain- and the present mind, the skull-vessel of the initiand. the thoughts which lead a man onto the path, the thoughts which guide and serve in his choice-making, the thoughts which transform the mundane into the substance for the praeternatural gold of noetic alchemy, the thoughts which re-cognise the state that is ours in eternity, the thoughts which flash forth in sudden ardour and goad a man to heights of inspiration; these and an infinity of others are the gateways of liliya's wisdom. ii. the lineal transmission of word- the breath which carries the password in the formal rite of induction is literally considered to be the same breath carried down through the bodies of each s

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ll support and give credence to many of the other hypotheses that have been brought forward of a lost civilization in remote times. scholars have been able to dismiss most of that evidence as mere myth, but here we have evidence that cannot be dismissed. the evidence requires that all the graham hancock fingerprints of the gods 19 other evidence that has been brought forward in the past should be re-examined with an open mind.12 despite a ringing endorsement from albert einstein (see below, and despite the later admission of john wright, president of the american geographical society, that hapgood had posed hypotheses that cry aloud for further testing, no further scientific research has ever been undertaken into these anomalous early maps. moreover, far from being applauded for making a s

challenging dossier of evidence presented by hapgood. layer upon layer, the cumulative effect of his painstaking and detailed analysis is to suggest that we are deluding ourselves when we suppose that accurate instruments for measuring longitude were not invented until the eighteenth century. on the contrary, the piri reis and other maps appear to indicate very strongly that such instruments were re-discovered then, that they had existed long ages before and had been used by a civilized people, now lost to history, who had explored and charted the entire earth. furthermore, it seems that these people were capable not only of designing and manufacturing precise and technically advanced mechanical instruments but were masters of a precocious mathematical science. the lost mathematicians to u

flying over the lines, trying to make sense of it all. my pilot is rodolfo arias, lately of the peruvian airforce. after a career in jet fighters he finds the little cessna slow and uninspiring and treats it like a taxi with wings. once already we ve been back to the airstrip at nazca to remove a window so that my partner santha can point her cameras vertically down at the alluring glyphs. now we re experimenting with the view from different altitudes. at a couple of hundred feet above the plain ricinulei, the amazonian spider, looks like he s going to rear up and snatch us in his jaws. at 500 feet we can see several of the figures at once: a dog, a tree, a weird pair of hands, the condor, and some of the triangles and trapezoids. when we ascend to 1500 feet, the zoomorphs, hitherto predom

y occurred after the city was built, and this could not have been the result of a slow process. 11 see, for example, ian cameron, kingdom of the sun god: a history of the andes and their people, guild publishing, london, 1990, pp. 48-9. 12 tiahuanacu ii, p. 91 and i, p. 39. graham hancock fingerprints of the gods 73 chapter 9 once and future king during my travels in the andes i had several times re-read a curious variant of the mainstream tradition of viracocha. in this variant, which was from the area around lake titicaca known as the collao, the deity civilizing-hero had been named thunupa: thunupa appeared on the altiplano in ancient times, coming from the north with five disciples. a white man of august presence, blue-eyed, and bearded, he was sober, puritanical and preached against d

0 bc about seventeen thousand years ago. graham hancock fingerprints of the gods 83 chapter 11 intimations of antiquity in his voluminous work tiahuanacu: the cradle of american man, the late professor arthur posnansky (a formidable german-bolivian scholar whose investigations at the ruins lasted for almost fifty years) explains the archaeo-astronomical calculations which led to his controversial re-dating of tiahuanaco. these, he says, were based solely and exclusively on the difference in the obliquity of the ecliptic of the period in which the kalasasaya was built and that which it is today .1 what exactly is the obliquity of the ecliptic, and why does it make tiahuanaco 17,000 years old? according to the dictionary definition it is the angle between the plane of the earth s orbit and t

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

riting of liber al in 1979 frater lamed of the magical- qabalistic order known as the qblh was introduced to the cipher solution, and soon began work on expanding the scope of knowledge in this area with computer technology. my first attempt, says frater lamed, led me to producing a 26-pointed star (after the 26 letters in the english alphabet. after various efforts over several years, i began to re-examine the 26-pointed star that i had drawn years before. the classical english qabala contains a cycle of 11. that is, you start at a, count 11 letters and reach l, count another 11 letters and you reach w and so on until you get back to a again. it s clean and simple. so i wondered how many stars could be drawn. this eventually led to frater lamed s development of the computer program, lexic

n a speech to be delivered in cleveland, ohio, in september 1994, sharing the podium with, you guessed it, frank stranges. the last time stranges and i were on the same program was in june 1967 at the same convention, held that year in new york. 1. new aeon english qabala cipher six. secret cipher of the ufonauts 51 from the flying roll (alpha-beta issue, originally published march and june 1946, re-published may of 1971. copyright borderland sciences research foundation. all this and more at: www.borderlands.com 52 allen h. greenfield frater achad (charles stansfeld jones. 53 9 frater achad frater achad, as much as crowley and later frater lamed, is responsible for cracking the cipher. his gnostic view of reality has been summarized by his followers thusly: the qabalists tell us that the

ase, just from the number 112, a number he gave an unknowing woodrow derenberger on a stretch of interstate, taking the context and using the book of the law for the deciphering purposes aiwass and the third order intended, i discovered clues in the very fragmentary phrases you regard as noise rather than signal. secret cipher of the ufonauts 75 112= we are one, the code phrase that tells you you re in important territory, but also thy wife and letter and words and signs and ink and black and all house of god and the wheel and i am 49 place and, as you noted cross 52 i flap. ahg: good stuff what does it mean? trw: like i said, i am leaving other values out i used in order to protect mr. cold, but from this i began looking near the ohio- west virginia line, the mothman area, for a church (1

the ultra-terrestrials. this book reveals to a wider public that which initiates have known, it is fair to say, since at least the 1940s, if not earlier. there have been ciphers and codes worked into religious and magical teachings since at least the times of the gnostics. ciphers and codes have been used to conceal vital information, sensitive data, secret communications. before blaise de vigini re s famous table of combinations, used in cryptography, it was known as the right and averse table of combinations of the letters, revealed to us in cornelius agrippa s seminal magnum opus, the three books of occult philosophy, from renaissance times. later it was badly paraphrased by one of the foundation authors of the western occult revival, francis barrett, in his the magus, or celestial inte

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

s that our eyes cannot see it. there are many degrees of matter's density. the most dense is the physical plane. the next, more ethereal and very close to the physical plane, is the etheric plane symbolized by the element earth. the next more ethereal world is the astral plane which is usually divided into a lower half, symbolized by the element air, anda higher half symbol ized by the element fi re. the highest plane conceivable to human consciousness is the spiritual plane symbolized by the element spirit (the enochian system uses spirit as a fifth element. aboye this is the divine piane which is inconceivable to the human mirad and no descriptions are possible. there are seven cosmic planes in all. little can be raid of the highest two. the lower five cosmic planes are inhabited by man

ese lead gradually into formative forces, which result in establishing distinct forms. the forces of water begin with raw emotional energy. these gradually build up into forces of cohesion and creat ivi ty. the forces of ai r begin wi th n e bul ou s f o rma t i v e r e l a t i o n sh i p s a n d p r o g r e s s systematically through a series of harmonious changes and knowledge. the forces of fi re begin wi th destruct ive violence. these forces advance gradually into creative transformations and the renewal of form. you should study these figures carefully until you get an intuitive feel for how these different forces and energies course through the watchtowers. four major types of forces s can be found, creative, destructive, masculine and feminine. 42 watchtower pyramids and the angel

erful force that seeks to dig up your deepest subconscious psychic contents and complexes and expose them openly to you. lixipsp is a mirror of your very soul. your battle with ldcipsp will have grave consequences to you whether you win or lose. the battle itself will expose hidden biases, desires and faults that you have previously ignored or forgotten. memories of past de eds and thought s that re veal to you your weaknesses and human frailties will come before you. if you did or said anything in the past which you currently find embarrassing (and who hasn't) these will spring for th f rom your subconscious now wi th a te rr ible vengeance. obviously your experiences in this encounter will be your own. how you face up to ldcipsp is your own private concern. if you fail, you can always tr

e drop. aleister crowley, liber cheth crowley taught a key element of his magick using allusions to what he called babalon and the beast. he described babalon as a beautiful naked young girl who is riding upon a beast who is of ten (but not always) described as a bull or bull-like. the pair of babalon and the beast is ascribed to the tarot path of strength, atu xi, which crowley renamed lust. the re are some arguments about atu xi( for example, many popular tarot cards use this position for justice and place strength in atu viii) but crowley, right or wrong, is at least consistent. he places babalon and the beast in atu xi because they appear together in the 16th aethyr, lea, which lies along atu xi somewhere between geburah and chesed on the tree of life. in enochian, the word babalon mea

joy in the setting-out; there is joy in the journey; there is joy in the goal. aleister crowley, liber tzaddi the primary feeling throughout the 15th aethyr, oxo, is intense joy. there is a strong feeling of the love of life for its own sake. the idea that life is a dance or play is also strong in oxo. if your initiations in the lower aethyrs were succ es s ful, oxo wi l l seem l ike a wonderful re gion. however, there are many who fear and misunderstand it as a terrible blaspheme. the three governors of oxo are: tahamdo tah-hah-meh doh noklabi noh-kee-ah-bee tastoxo tah-seh-toh-tzoh you are advised to study the formula of ivitdt before attempting to enter oxo. when you first enter here you will be caught up in the jjoyous atmosphere. the angels will dance and sing and will all appear ext

GREY W G CONDENSATION OF KABBALAH

ch produced material existence. much like the birth-process where after nine months of gestation, one last effort expels the entire result from a mother s body, and a separate yet blood-related soul becomes born. a case of god creating man after his own image and likeness. this four-fold process suited the creative name of god perfectly. yhvh (i was, i am, i will be. three letters with the second re-used as a final. the kabbalists thought in terms for this by postulating a four world theory, or four distinct advances of consciousness by which god arrived at the state of creation we live in. they classified these as: 1. atzilut or a condition of origination in which god did no more than conceive the bare idea of anything, such as wet-dry, light-dark, and hard-soft, and so forth. because kab

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

o light, i name borner's tales of the orla-gau, which, grown up on rich legendary soil, yield much that is valuable, though the accompanying discourses fail to realize the true nature of folk-legend. bernhard baader's tales of upper germany aflford a rich treasure, in simple suitable language; but in mone's anzeiger they are presented in so scattered and inconvenient a form, that they ought to be re-digested in a new edition: the two different versions of the story of dold (quoted on p. 983, are a good illustration of what i meant just now by 'meagre^ and 'luxuriant' bechstein's thuringian legends seem to me only in the last two volumes to attain the true point of view, and to offer something worth having. the legends of samogitia and the mark, collected by reusch and kuhn, satisfy all req

d tree had been pulled down, and the people trod their old paths to the accustomed site: sometimes the very walls of the heathen temple became those of the church, and cases occur in which idol-images still found a place in a wall of the porch, or were set up outside the door, as at bamberg cathedral there lie slavic-heathen figures of animals inscribed with runes. sacred hills and fountains were re-christened after saints. xxxvl peeface. to wliom their sanctity was transferred; sacred woods were handed over to the newly-founded convent or the king, and even under private ownership did not altogether lose their longaccustomed homage. law-usages, particularly the ordeals and oath-takings, but also the beating of bounds, consecrations, image-processions, spells and formulas, while retaining

' wisps bad once, no doubt, a wider meaning, wbicb bas now been narrowed down mainly to two classes of unblessed spirits, the souls of unchristened lobes and tbose of men who in tbeir lifetime dealt wrongly hij the cornfield, who respected not the sacredness of landmai'ks^ unrighteous land-surveyors (swed. skiall-vrangare) may be seen hovering up and down the furrows with a long fiery pole, as if re-measuring the wrongly measured; whoso has ploughed of his neighbour's land, whoso has moved the mark-stone, on him falls the curse of wandering as a will o* wisp. hence about ploughing debatable strips, one hears the people say' ik mag niit spiiken gan* conf. deut. sag. nos. 284-5. thiele 1, 58 (see suppl. another class of spectres will prove more fruitful for our investigation: they, like the

ough common parlance calls whatever is transformed' verwiinscht (banned. further, what is metamorphosed remains, till the moment of its emancipation, in the new shape given it, visible to all eyes, e.g. the stone or tree into which a man has been changed; whereas, when a thing is banned, in the sense in which i use the word, it seems to me essential that it be ivithdrawn from our senses, and only re-appear from time to time, and then in the same shape as before. in other words: what is metamorphosed remains corporeal, what is banned becomes imperceptible, and can only on certain conditions become corporeal again, in the same way as invisible spirits can at will assume grosser material shapes. vanishhuf is therefore voluntary translation (to another sphere, a prerogative of gods (p. 325) an

itbesis between souhait (wisb) and dehait (verwunschung; both words are wanting in the other eomauce tongues, they have their root in ohg. hoiz, on. heit (votum. 2' frau soclde verswant' vanished, etzel's hofh. 210. 952 translation. and another expression for it is' they sleep/ they only wake from time to time (see suppl. and not only persons, but things, are translatable. persons that vanish and re-appear are precisely in the condition of the spectres dealt with in the last chapter: just as souls of dead men there got identified with heroes and gods, so here we come upon the same gods and heroes again. vanished gods get confounded with enchanted spell-bound heroes. with our people a favourite mode of representing translation is to shut up the enchanted inside a mountain, the earth, so to

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

e threatens to upset, and the lady cries out in alarm. suddenly a voice from the back of the carriage calls out: never fear, my masters! iskrzycki is with you (nie boj si, pani; iskrzycki z wami. the masters then perceiving that they could not shake him off, turned back to their old house, and lived at peace with the servant until his term expired [english readers will remember tennyson s yes, we re flitting, says the ghost] the alraun or gallows-mannikin in deutsche sagen nos. b3. 84 is not properly a kobold, but a semi-diabolic being carved out of a root, and so diminutive that he can be kept in a glass; like an idol, he has to be bathed and nursed. in one thing however he resembles the home-sprite, that he will not leave his owner, and even when thrown away he always comes back again, u

song (vuk no. 110, two sisters spin themselves a brother of red and white silk, they make him a body of boxwood, eyes of precious stones, eyebrows of sea-urchins, and teeth of pearls, then stuff sugar and honey into his mouth: now eat that, and talk to us (to nam yedi, pa nam probesedi! and the myth of pygmalion is founded on bringing a stone figure to life 2 (see suppl "ofj.fj.ara d t?atos re /cat avnouaa ae\rjvr. euseb. upotrapaffk. eva-yy. 3, 9. lobeck, de microc. et macroc. p. 4. ceeation. 571 whole world is mirrored back. according to a chaldean cos mogony, when belus had cut the darkness in twain, and divided heaven from earth, he commanded his own head to be struck off, and the blood to be let run into the ground; out of this arose man gifted with reason. hesiod s representati

de throw stones behind his back: those that he threw, all turned into men, and those that his wife pyrrha threw, into women. as in the edda, after the great flood comes a new creation; only in this case the rescued people are themselves the actors.2 even the jews appear to have known of a mythical creation out of stones, for we read in matth. 3, 9: on, svvarai, 6 0eo9 e/c twv \i6av tovtwv eyelpai re/cva rc5 aftpadfj (see suppl. the creation of dwarfs is described ambiguously in the edda: according to one story they bred as worms in the proto-giant s flesh, and were then endowed by the gods with understanding and human shape; but by the older account they were created out of the flesh and bones of another giant brimir. all this has to do with the black elves alone, and must not be extended

remarkable, that in a beautiful simile, therefore without names or places, homer depicts a kind of deluge, ii. 16, 384: cbs 5 vwb xcuxcttti tracra kexalvrj fiefipide "xq&v ij/j,ar otrwpo y, ore xa^porarov x^ i $8w/&gt; zeus, ore 77 p dvdpecrcrt /careercrd/u.ei os xaxetttji y, o? f3iri elv dyopfj cr/coxtas kpivucrt $eytucrras, k 5e 5uc?7i&gt; exao-wm, de&v 8iriv ovk. fuvvdei se" re py even as crouches the darkening land, overcrowed by the tempest, all on a summer s day, when jove doth the down-rushing water suddenly pour, and wreak his wrath on the proud men, men of might, who sit dealing a crooked doom in the folkmote, forcing justice aside, unheeding of gods and their vengeance (rivers swell, etc) and the works of man are all wasted. 4 bopp s die siindflut, berl. 1829

ost des urspringes han underm velse, e in beschin der tac (ere day beshine it. parz. 254, 6. tit. 5456. 5732.l curious customs shew us in what manner young girls in the pyrenees country tell their own fortunes in spring water on may-day morning. we need not suppose that the peculiar properties of medicinal springs are the point here; no, it is the normal efficacy of the refreshing, strengthening, re-animating element.2 many places in germany are called heilbrunn, heilborn, heiligenbrunn, from the renewing effect of their springs, or the wonderful cures that have taken place at them. heilbronn on the neckar is called heilacprunno in the oldest documents.3 but certain springs and wells may have stood in especial repute. of high renown are the on. mimisbrunnr and ur&arbrunnr (p. 407, which sn

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

sun's spectrum, and having a specific gravity, a certain degree of hardness, tensile strength, etc. with the first three dimensions, and knowing the specific gravity, one could figure the exact weight of the piece of wood to within a gram, if the first three dimensions were exact. on the other hand, these figures; 200 cm x 250 cm x 12006.042 (a specific gravity figure) would mean that the thing re-[174] ferred to was a misty light blue-gray cloud of a certain density or opaqueness, but unknown thickness, covering an area of 200 centimeters by 250 centimeters and formed of cosmic energy in a very high rate of vibration, so balanced in space as to be easily controlled (moved) by mental power.(members in the eighth and ninth degrees will appreciate this. by means of the fourth dimension (an

HAMIL THE ROSICRUCIAN SEER

ed his successor as masterofbritish lodge. his lodge was, and still is, one of the nineteen london lodges having the special privilege of nominating each year a grand steward for appointment by the grand master.thegrand stewards serve for one year and have the responsibility of arranging the grand festival banquet held annually immediate255 ly after the investitureofthe new grand officers and the re-installation of the grand master. additionally they had to cover the costofthe event, although a nominal ticket price was charged, which made appointment as a grand steward an expensive honour. in contrast to the usual garter blue silk-edged and -lined apron and collarofother grand officers, the grand stewards, present and past, since 1731 had been permitted to wear red collars and red silk edg

f divination was employed by the egyptians before the time of moses. not only the form, but the symbols, and even titles, connected with it, are all related to those of egypt. the urim and thummim, connected with, if not part of the breast-plate of judgment of the high priest (exodusxxviii,30),and interpreted as light and truth, or revelation andtruth,correspond most remarkably with the figure of re (the sun) and thmei (truth) in the breast-plate of the egyptian priest: and jelian and diodorus sicidus are quoted as authorities for the custom of the egyptian priest when acting as arch. judge, hanging around his neck a sapphire stone which was called truth.(mannersandcustomsof theancientegyptians,ii.,22,v,28.)good accounts of the urim and thummim, or rather of what is understood concerning t

u would find one a most interesting companion. i have sent my book of minutes, and shall be much obliged by your returning it to me as soon as possible, to prevent my copy getting in arrear; and i will forward the earlier volumes as promised, and the shekinah. trusting this will find you in good health, i am, dear sir, yours very sincerely, robert owen, esq. f. h.p.s.-sincewriting the above, upon re-perusing your queries, i find nos. 15 to 24 are such as i can ask without reference to your opposing views, and i will therefore ask them on tuesday. tuesday,rsthseptember, 1854.thec. a. mirror. invoked thec.a.'heis here as usual.'i.-mrrobert owen particularly requested that i would return you his best thanks, not only for the answers you were pleased to give to his propositions,butfor the kind

ooks in and describesall,and puts questions and receives answers. lieute255 nant burton was greatly pleased and wentaway.one day my seeress called him into the mirror. she plainly recognized him, although dressed as an arab and sunburnt, and described what he was doing. he was quarrelling with a party of bedouins inextractsconcerninghockley95children:thestrangeworldof theastrologers(london, 1967, re-issued asastrologyand the thirdreich(aquarian press, wellingborough, 19 84. 3 mackenzie appears to have been attempting to set up a rival to the sria'srosicrucianmagazine,towhich he had been a contributor. perhaps the latter was not prepared to publish the more occult material in which mackenzieet al.were interested. 4 irwin had misunderstood mackenzie's letterofiijune, believing mackenzietohav

aswritten by me from varioussources-andiverymuch regret having lost theroughcopyofitmany years ago.j.i don't know any work in herbs except astrological herbals such as culpeper, maynard or salmon" 1 see note 1 of letter 18. 2 tycho brahe (1546-1601, danishnoblemanand astronomer. educated at the universities of copenhagen andleipzig,where he came under the influence of copernicus and johann moller(re255giomontanus. later he went tobohemiaand for the last twoyears of his lifeworkedonalchemyandastrologywith johannes keppler. brahegaveastrologicalinterpretations ofastronomicaleffects.a firm believer inastrology,he stated it was 'not adelusivesciencewhen kept within bounds and not abused by ignorantpeople. 3 see introduction and letters. 4alexandertilloch (1759-1825),formerlytulloch, editor ofh

HANDBOOK OF EGYPTIAN MYTHOLOGY

appeared as peripheral characters in horror stories by writers such as th ophile gautier, arthur conan doyle, edgar allen poe, h. rider haggard, bram stoker, h. p. lovecraft, and sax rohmer (see egyptian myth: annotated print and nonprint resources).116 the sensational discovery of the tomb of tutankhamun in 1922 encouraged the cinema s fascination with the curse of the mummy. 117 the plot of the re- introduction 47 cent hollywood blockbuster the mummy, in which a mercenary searches for a magical golden book in a haunted city, is very close to that of the setna story. like setna, the hero has to learn that seeking the secret knowledge of the ancient egyptians can be a risky business. you have been warned. notes 1. for summaries of these and many other interpretations, see g. s. kirk, myth:

or a translation of this story, see w. k. simpson (ed, the literature of ancient egypt: an anthology of stories, instructions, and poetry (new haven and london, 1973, 77 80. 42. this inscription is sometimes called the king as sun priest text. it may derive from the scripts for middle kingdom rituals. the text is discussed and translated in j. assmann s egyptian solar religion in the new kingdom: re, amun, and the crisis of polytheism, trans. anthony alcock (london and new york, 1995, 18 21. 43. some offerings suggest that temple visitors were familiar with deities mythological roles, but whether this knowledge came through stories or images is unclear. see g. pinch, votive offerings to hathor (oxford, 1993. 44. for the influence of solar and lunar mythology on the art and architecture of

oming book, crowns in egyptian funerary literature symbols of royalty, rebirth, and destruction, katja goebs suggests that the myth of the destruction of mankind evolved from a myth of the sun god s reabsorption of the powers of all the other celestial beings, just as the sun appears to swallow up the stars at dawn. 58. for translations of a selection of these hymns, see hymns and prayers to amun-re: the apogee of ancient egyptian religious thought, in j. l. foster, hymns, prayers and songs: an anthology of ancient egyptian lyric poetry, ed. susan tower hollis (atlanta, 1995, 55 79. the problem of the nature of the relationship between the one creator deity and the myriad other gods and goddesses continued to fascinate egyptian thinkers long after akhenaten s solution had been rejected. se

estore the senses of the deceased, so that they could breathe, speak, eat, hear, see, and smell again in the afterlife. 94 handbook of egyptian mythology 8. for the creator as an androgynous deity, see j. zandee, the birth-giving creator-god in ancient egypt, in studies in pharaonic religion and society in honour of j. gwyn griffiths, ed. a. b. lloyd (london, 1992, 169 185; and k. mysliwiec, la m re, la femme, la fille et la variante feminine du dieu atoum, etudes et travaux 13 (1983: 297 304. 9. two different terms for spitting that sound like the names shu and tefnut are used in this text. the egyptians were fond of etymological explanations for the nature of deities. these explanations are often false in linguistic terms, but they can provide information on religious ideas. 10. writers

belong to the primeval age when opposing elements had to come together to create the divine order. the necessity of horus and seth being reconciled is stressed in many sources. one of the key images of royal art was horus the uniter and seth tying together the heraldic plants of upper and lower egypt to symbolize the union of the two lands into one perfect kingdom. the figure of seth is sometimes re- 144 handbook of egyptian mythology figure 31. horus and isis triumph over the seth hippopotamus before the gods. ptolemaic relief depicting the festival of victory in the temple of horus at edfu (courtesy of geraldine pinch) placed by thoth, an indication that seth s role as the slayer of osiris could not always be overlooked. when the great conflict is presented as a dynastic feud between you

HEAVEN HELL

t-ent-qahu, i.e, the city of qahu. it was also known by the name apt-ent-qahu. the gods of this region appear to have been nau, kapet, and neheb-kau. aat xi. atu, the god of which was sept (sothis. aat xii. unt, the god of which was hetemet-baiu; also called astchetet-em-ament. click to view aat xi. click to view aat xii. p. 41 aat xiii. uart-ent-mu: its deity was the hippopotamus-god called hebt-re-f. aat xiv. the mountainous region of kher-aha, the god of which was hap, the nile. a brief examination of this list of aats, or regions, suggests that the divisions of sekhet-hetepet given in it are arranged in order from south to north, for it is well known that amentet, the first aat, was entered from the neighbourbood of thebes, and that the last-mentioned aat, i.e, kher-aha, represents a r

ther was filled with rushing, roaring waters, which swept everything away before them. 3. in another the serpent rerek lived. 4. in another the spirits lived upon the inert and the feeble. 5. in another lived the "destroyer of souls" 6. the great antiquity of the ideas about the aats is proved by the appearance of the names of hap, the nile-god, sept, or sothis, and the hippopotamus-goddess, hebt-re-f, in connection with them. the qualification for entering the aats was not so much the living of a good life upon earth as a knowledge of the magical figures which represented them, and their names; these are given twice in the papyrus of nu, and as they are of great importance for the study of magical pictures they have been reproduced above. of the general form and the divisions of sekhet-aa

ret, tudes gyptologiques, tom. ii, p. 103-148. 83:6 see lanzone, le domicile des esprits, paris, 1879, folio. 83:7 see catalogue du mus e gyptien de leyde, pp. 253-255. 83:8 see j quier, op. cit, p. 27. 84:1 papyrus fun raire hi roglyphique, sha-am-tua (t. 71. publi dans la 32i me livraison des monuments gyptiens du mus e, leyden, 1894. 84:2 see dev ria, catalogue, sect. ii, le livre de l'h misph re inf rieur. 85:1 see the alabaster sarcophagus of oimenepthah i, king of egypt, now in sir john soane's museum, lincoln's inn fields, drawn p. 86 by joseph bonomi, and described by samuel sharpe, london, 1864. a description of the pictures and texts was given by m. pierret in the revue arch ologique for 1870; small portions of the text were discussed by goodwin and renouf in aeg. zeit, 1873, p

d to allow himself to be seen by all the inhabitants thereof, it was arranged that he should pass through a series of narrow corridors, which were provided with doors. the pictures which illustrate the passage of the god through this division, or hour, are arranged in three registers, but the actual corridors through which he travelled are drawn across these obliquely. the main corridor is called re-stau. at the end of the first section of it is the door mates-sma-ta (vol. i, p. 63, at the end of the second section is the door mates-mau-at (vol. i, p. 71, and at the end of the third section is the door mates-en-neheh (vol. i, p. 75. an inscription in this last tells us that it is the road by which the body of seker enters and that his form is neither seen nor perceived; hence it is clear t

HEKAS

r, and it is this characteristic or distinction, which underlies the true function of the arte. by this measure, we may then determine that any practice or activity which does not refine or develop consciousness is divorced from the true function of magick, and is thus redundant. i make this definition with a distinct purpose in mind, namely it's bearing upon the current survivals and the present re-vivals of the sabbatic tradition with regard, to the emphasis placed upon the preservation of old practices. the forms utilised by the sabbatic cultus in the practice of it's craft, the ritual choreography and geometry, the myths, the ritual instruments and so on and so on. are based upon a number of principles which govern function. principles which, although definable, are highly subtle in es

adition cannot be lost because they are transmitted from initiate to initiate entire whenever the passing-on of power occurs. it is in the ritual act of transmission that the current is passed on in the circle; when this transmission occurs, all of the knowledge of the whole tradition, from the first-born to the last-dead of witchblood, is passed on and it is the task of the receiving initiate to re-member the body of the tradition in and for themselves according to the context of their place in this world. there is a distinct emphasis here on the necessity of the individual recension of the mysteries; this on the surface level creates the scope for a number of diverse and even contrary interpretations of lore and modes of practice, but on the inner there is a congruency of the tradition p

elf may use many vessels to facilitate transmission, but all vessels are only of importance in their own temporal context. beyond this they are without value to the current; the methods you use may be centuries old- this is unimportant, it is their constant refinement which is the living and vital quality of the tradition. i am in no way espousing any abandonment of such old practices, merely the re-assessment of their context and interpretation, for very often the old spells are the best- and for very good reasons. i have deliberately been specific only insofar as will permit the maximum interpretation of these words by the traditional, or otherwise, and in as many ways as possible with regard to their own work. andrew chumbley_ the cauldron no.75 hekas origins of the sabbatic tradition i

t the race of men. for myself i need to look no further than the circle for the origination of the way! there burns the first fire and the vision amongst the flames, there the cipher writ amongst the forms of charm and wort, there lie both heart and hearth. and yet i am myself curious to know whence came the wand and dagger, whence came the charms that i myself may know and teach; i am curious to re-member the steps of my ancestors around the circle's encompass and trace back through through the centuries the weave of the tradition's design. in this curiosity there is a second realization known solely through the practice of arte: the tradition you draw upon id native to the land upon which you stand, solely because the power must ever be drawn direct through the earth where-e'r you might

s the gate which opens into the earth and allows in/egress through the power of the land. there is more than one history here to tell; we might look to the history of our techniques and seek to discover whom it was that introduced any one of the plethora of technicalities of spell-craft, or we might seek out the history of the names which we use to call our requisites of arte. these histories are re-membered in the very current itself, as each initiate of the tradition adds and refines to what has gone before and then, in their own turn, passes their knowledge on- the current is imbued with their spirit and these live on in the passing-on of the power- the mighty dead now live within out own flesh. from an etymological perspective we may trace back certain key words in craft terminology an

HELENA BLAVATSKY NIGHTMARE TALES

d you compose that yourself, m. de lassa" he lookedtowards her absently for an instant, then replied "i? oh, no! that is merely a reminiscence, madame "doyou know who did compose it, m. de lassa" enquired a virtuoso present "i believe it was originally writtenby ptolemy auletes, the father of cleopatra" said m. de lassa, in his indifferent musing way "but not in itspresent form. it has been twice re-written to my knowledge; still, the air is substantially the same "fromwhom did you get it, m. de lassa, if i may ask" persisted the gentleman "certainly, certainly! the last timei heard it played was by sebastian bach; but that was palestrina's- the present- version. i think i preferthat of guido of arezzo- it is ruder, but has more force. i got the air from guido himself "you- from- guido" cr

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ion of what he rightly regards as proven; but he does not turn a passing glance on its researches. he does not even agree altogether with his brother spiritualist. it is the story over again of the old scotch body who, together with her husband, formed a "kirk" they had exclusive keys to heaven, or, rather, she had, for she was "na certain aboot jamie" so the infinitely divided and subdivided and re-subdivided sects of spiritualists shake their heads, and are "na certain aboot" one another. again, the collective experience of mankind is solid and unvarying on this point that union is strength, and disunion a source of weakness and failure. shoulder to shoulder, drilled and disciplined, a rabble becomes an army, each man a match for a hundred of the untrained men that may be brought against

HEPTAMERON

simi creatoris& per nomina angelorum qui in gratiam salvatoris confirmati sunt& per nomen sedis animalium, habentium senas alas, qu d pro me labo, et &c. as in the conjuration of sunday. the spirits of the air of wednesday are subject to the south-west-winde: their nature is to give all metals; to reveal all earthly things past, present and to come; to pacifie judges, to give victories in war, to re-edifie, and teach experiments and all decayed sciences, and to change bodies mixt of elements conditionally out of one into another; to give infirmities or health; to raise the poor, and cast down the high ones; to binde or lose spirits; to open locks or bolts: such-kinde of spirits have the operation of others, but not in their perfect power, but in virtue or knowledge. the what manner they ap

HINE PHIL ASPECTS OF EVOCATION

f rumour one likes to hear about one.s organisation. but if you want people to think this sort of thing, you also have to be prepared to accept the people who accuse you of being closet christians or not eating babies or whatever. its. a sort of dayside/ backside tree of life metaphor, i guess. particularly as if you continually deny anything that.s even a bit dodgy, people will suss out that you.re talking through your backside. a few years ago, at the oxford thelemic symposium, a delegation from the temple of set did a presentation on how nice they really all were. their spokesperson mentioned some of the rumours circulating- animal sacrifices, rent boys, drugs etc. and dismissed them all, saying that the tos had been unfairly maligned. sitting there, i thought, well what.s the point the

rent boys, drugs etc. and dismissed them all, saying that the tos had been unfairly maligned. sitting there, i thought, well what.s the point then? i.d have been more impressed if they.d said .yes we do do unspeakable rituals with sheep and street urchins- and why not. anyhow, i ended up deciding that gossip about me was, by and large, not all that bad. not only are people feeding me .power, they.re also doing some p.r- and (though this is stretching the idea somewhat- some of the rumours might act like a kind of enchantment- without me having to do anything. i.d already heard two rumours about me owning various shops in leeds, you see. so gohu.s task was to encourage people to talk about me, and generate rumours- and ensure that i got to hear about it eventually. now as i.ve said, by the

HINE P OVEN READY CHAOS

equinox, the chaos kids reported their results and heresies in the pages of chris bray s new magazine, the lamp of thoth. the early chaos books were joined by two tapes the chaos concept which discussed the basics of chaos magic, and the chaochamber, a science-fiction pathworking which combined elements of star trek, michael moorcock, and h.g. wells. chris bray s sorceror s apprentice press then re-released, liber null, the book of results, as well as two new books, pete carroll s psychonaut, and ray sherwin s the theatre of magic. these, together with articles from the growing chaos corpus in the lot, drew more people into experimenting with the new approach. thanks to the efforts of ralph tegtmeier, the chaos approach was also receiving attention in continental europe. the basic message

yorkshire-based circle of chaos. alas, by this time, the early co-operation between exponents of chaos had given rise to legal wrangles, literary sideswipes, and even magical battles. for some at least, chaos magic= loadsa money while others discovered that they had a position to hold onto as defenders of the title of spokesperson for a movement. true to its nature, chaos splintered and began to re-evolve in different ways. three different magazines emerged to continue the chaos debate- chaos international, nox, and joel birroco s chaos. chaos international was formed on the basis of networking, specifically the idea that the editorship would change hands with each issue. a good idea in principle, it gave rise to practical problems such as address changes, obtaining back copies, and meant

n be quite simply described. 3. technical excellence. one of the early misconceptions about chaos magick was that it gave practitioners carte blanche to do whatever they liked, and so become sloppy (or worse, soggy) in their attitudes to self-assessment, analysis, etc. not so. the chaos approach has always advocated rigorous self-assessment and analysis, emphasised practice at what techniques you re experimenting with until you get the results that you desire. learning to do magick requires that you develop a set of skills and abilities and if you re going to get involved in all this weird stuff, why not do it to the best of your ability? 4. deconditioning. the chaos paradigm proposes that one of the primary tasks of the aspiring magician is to thoroughly decondition hirself from the mesh

approaches to magick involve choosing one particular system and sticking to it. the chaos perspective, if nothing else, encourages an eclectic approach to development, and chaos magicians are free to choose from any available magical system, themes from literature, television, religions, cults, parapsychology, etc. this approach means that if you approach two chaos magicians and ask em what they re doing at any one moment, you re rarely likely to find much of a consensus of approach. this makes chaos difficult to pin down as one thing or another, which again tends to worry those who need approaches to magick to be neatly labelled and clear. 6. gnosis. one of the keys to magical ability is the ability to enter altered states of consciousness at will. we tend to draw a distinct line between

iate. i tend to flip between d.i.y, qabalah, tantra, cthulhu mythos, shamanism, and anything else that i feel to be appropriate at any particular time. it is worth going into a system in some depth, so that you become more or less competant (and confident) with it, but magicians tend to find that once you ve become competant in one system, then it s easier to get to grips with another one. if you re fairly expereienced with enochian for example, then you shouldn t have too much diffiuclty with the runes. 19 oven-ready chaos chaos science some chaos magicians tend to use a lot of scientific analogies/ metaphors in their work. this is okay- after all science sells washing powders and cars- if something can be shown to have a scientific basis, then a lot more people will go for it, especially

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

rm or of this web-site, at a variety of locations, to wit: http//www.angelfire.com/ab6/imuhtuk. as a result of the facts and circumstances hereinabove specified, it is my opinion that copyright protection, if any in fact exists, is highly questionable and irregular. jorge heiva, iii, esq. florida bar no. 010001this torrent represents a w ork of love all texts so far gathered, as 'well as all futu re gatherings aim at exposing interested students to occult information, future releases will include submissions from users like you. for some of us, the time h as come to mobilize. if yo u h ave an interest in assis tin g in this p rocess- we all h ave strengths to bring to the table- ple ase email occ u lt .d igit al.mob iliz ation@gmail.com complacency s-erves t h e o ld gods. by the same auth

a view of conceahng rather than revealing. there do exist mss in which it is more plainly revealed, but by no means clear to those who have not s me k nd of an initiation. it is a tremendous study to enter upon, involving not only labour in reading first, but also the chemical part requires a laboratory, and a laborious and dangerous proces to go through. from this labour i have always s runk. it re ulres the whole man's undivided attention, and having a profession, i cannot enter upon the practical part without interruption. i do not recollect what books i mentioned to you. were i quite at leisure and wishing to know more on this subject, i should 3 chacombe vicarage 1st april 1889 the letters 25 search out all there is in the brit[ish] mus[eum] in ms, but this would be a long task. the p

ferings and distress the letters 45 attend.ant u on it, then turn to the mahatmas and their pure doct mes, instead of the spurious xtianity which the b.b [iesuits] have foisted upon us, and part of which still adheres (without their being aware of it) even to the most ultraprotest nt bodies. the. t.s, as i take it, is only laying a foundat on for future acnon when the fulness of time has come. th re is a great ea.l of wisdom in biding your time, with patience and equarumny. even su posing the t.s. to break up a1togeth r, we can, as you say, st111 carry on its intentions by conventions amongst ourselves, and this i should be most ready to do. i am glad you like [rabbi] hainau. if you can make his book known, i migh help im. it has, so far, brought him in a small sum, which relieves his pres

publishing only part, and this makes it difficult to publish his leavings. of course, he is only a hack writer, and does it for a living, and is obliged to do what suits redway. 1 such a number of occult books have gone to america, that we ought to reprint them. years ago, one bookseller told me he had sent 70 worth in one week to america. higgins' anacalypsis is an important work. burns began a re-publication some years ago, and i have a few nos. of it, but he could not carry it on' the same remark applies as to for er. i think it should be all, unless you could get a no. of copies of part i published in america, and add to this republication of part ii. years ago i thought myself of translating e. ljevij's works and publishing, but, i reflected there would not be enough buyers to make i

which a. e. waite contributed a preface. chacombe vicarage 27 march 1890 22 52 the alchemist of the golden dawn i think i have the "hermetic triumph" somewhere, but cannot lay my hands on it just now. certainly i have read it some time "the ancient wars of the knights" i have in ms. it contains the secret, but put so obscurely that only initiates can understand it. i think it very doubtful about re-printing the "hermetic triumph" as a commercial success. there are many would-be seekers of the l[apis] p[hilosophorum, but the books are so numerous that the chances are too great against anyone book selling well enough. i, from my stand-point, should depre ate the publication of alchemical works by the 't[heosophical] s[ociety. it would lead many into nothing but mi f?rtune an misery and wast

HP LOVECRAFT A DARK LORE

, in apparently careful order, all the rotting ancient books and parts of books which during his own day had been heaped promiscuously in odd corners of the various rooms 'i made some use of 'em' he would say as he tried to mend a torn black-letter page with paste prepared on the rusty kitchen stove 'but the boy's fitten to make better use of 'em. he'd orter hev 'em as well so as he kin, for they're goin' to be all of his larnin' when wilbur was a year and seven months old- in september of 1914- his size and accomplishments were almost alarming. he had grown as large as a child of four, and was a fluent and incredibly intelligent talker. he ran freely about the fields and hills, and accompanied his mother on all her wanderings. at home he would pore dilligently over the queer pictures and

tin stove-pipe. in the spring after this event old whateley noticed the growing number of whippoorwills that would come out of cold spring glen to chirp under his window at night. he seemed to regard the circumstance as one of great significance, and told the loungers at osborn's that he thought his time had almost come 'they whistle jest in tune with my breathin' naow' he said 'an' i guess they're gittin' ready to ketch my soul. they know it's a-goin' aout, an' dun't calc'late to miss it. yew'll know, boys, arter i'm gone, whether they git me er not. ef they dew, they'll keep up a-singin' an' laffin' till break o' day. ef they dun't they'll kinder quiet daown like. i expeck them an' the souls they hunts fer hev some pretty tough tussles sometimes' on lammas night, 1924, dr houghton of ay

retinal impression left by flashes. heaven grant the italians are out with their candles if the lightning stops! what am i afraid of? is it not an avatar of nyarlathotep, who in antique and shadowy khem even took the form of man? i remember yuggoth, and more distant shaggai, and the ultimate void of the black planets. the long, winging flight through the void. cannot cross the universe of light. re-created by the thoughts caught in the shining trapezohedron. send it through the horrible abysses of radiance. my name is blake- robert harrison blake of 620 east knapp street, milwaukee, wisconsin. i am on this planet. azathoth have mercy- the lightning no longer flashes- horrible- i can see everything with a monstrous sense that is not sight- light is dark and dark is light. those people on t

s apt at agriculture than at reading queer books and drawing queer diagrams, was given a clerical post in the warehouse at pardon tillinghast's wharf, far south in town street. there had, however, been a riot of some sort later on- perhaps forty years later, after old roulet's death- and no one seemed to hear of the family after that. for a century and more, it appeared, the roulets had been well re membered and frequently discussed as vivid incidents in the quiet life of a new england seaport. etienne's son paul, a surly fellow whose erratic conduct had probably provoked the riot which wiped out the family, was particularly a source of speculation; and though providence never shared the witchcraft panics of her puritan neighbours, it was freely intimated by old wives that his prayers were

harnel-house and a pageant. lit by the mixed and uncertain beams, that gelatinous face assumed a dozen- a score- a hundred- aspects; grinning, as it sank to the ground on a body that melted like tallow, in the caricatured likeness of legions strange and yet not strange. i saw the features of the harris line, masculine and feminine, adult and infantile, and other features old and young, coarse and re fined, familiar and unfamiliar. for a second there flashed a degraded counterfeit of a miniature of poor rhoby harris that i had seen in the school of design museum, and another time i thought i caught the rawboned image of mercy dexter as i recalled her from a painting in carrington harris's house. it was frightful beyond conception; toward the last, when a curious blend of servant and baby vi

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

h wind is bad. must establish plane communication with mcmurdo sound and begin shipping material. but i ve got to dissect one of these things before we take any rest. wish i had a real laboratory here. dyer better kick himself for having tried to stop my westward trip. first the world s greatest mountains, and then this. if this last isn t the high spot of the expedition, i don t know what is. we re made scientifically. congrats, pabodie, on the drill that opened up the cave. now will arkham please repeat description" the sensations of pabodie and myself at receipt of this report were almost beyond description, nor were our companions much behind us in enthusiasm. mctighe, who had hastily translated a few high spots as they came from the droning receiving set, wrote out the entire message

HP LOVECRAFT FROM BEYOND

gan to speak to tillinghast, and as i did so all the unusual impressions abruptly vanished. i saw only the man, the glowing machines, and the dim apartment. tillinghast was grinning repulsively at the revolver which i had almost unconsciously drawn, but from his expression i was sure he had seen and heard as much as i, if not a great deal more. i whispered what i had experienced and he bade me to re-main as quiet and receptive as possible "don't move" he cautioned 'for in these rays we are able to be seen as well as to see. i told you the servants left, but i didn't tell you how. it was that thick-witted house-keeper- she turned on the lights downstairs after i had warned her not to, and the wires picked up sympathetic vibrations. it must have been frightful- i could hear the screams up he

o, and the wires picked up sympathetic vibrations. it must have been frightful- i could hear the screams up here in spite of all i was seeing and hearing from another direction, and later it was rather awful to find those empty heaps of clothes around the house. mrs. updike's clothes were close to the front hall switch that's how i know she did it. it got them all. but go long as we don't move we're fairly safe. remember we're dealing with a hideous world in which we are practically helpless. keep still" the combined shock of the revelation and of the abrupt command gave me a kind of paralysis, and in my terror my mind again opened to the impressions coming from what til-linghast called "beyond" i was now in a vortex of sound and motion, with confused pictures before my eyes. i saw the blu

HP LOVECRAFT HISTORY OF THE NECRONOMICON

repeatedly cites chambers' book as his main inspiration, although he created the necronomicon before he first read chambers. kkc the story featuring robert upton pickman is, of course "pickman's model, not "the picture in the house. see above on chambers. i am unaware of any serious statement by lovecraft attesting to any significant influence from chambers' work. oe. u m a x s- 6 t x. i c m. ur. re( profsync. n> z .y 6..e b c b c b.1. oe. h8c4. styl bsoup ntabs zwdth fjstf rwrct slct .prop. ey i. eyy i eyy..l eyy. eyy. eyy. eyy. ey ffthypnos by h.p. lovecraft written mar 1922 published may 1923 in the national amateur, vol. 45, no. 5, pages 1-3. apropos of sleep, that sinister adventure of all our nights, we may say that men go to bed daily with an audacity that would be incomprehensible

HP LOVECRAFT THE CALL OF CTHULHU

ator told me, had found it a monstrous puzzle; for they vowed that the world held no rock like it. then i thought with a shudder of what old castro had told legrasse about the primal great ones 'they had come from the stars, and had brought their images with them' shaken with such a mental revolution as i had never before known, i now resolved to visit mate johansen in oslo. sailing for london, i re-embarked at once for the norwegian capital; and one autumn day landed at the trim wharves in the shadow of the egeberg. johansen's address, i discovered, lay in the old town of king harold haardrada, which kept alive the name of oslo during all the centuries that the greater city masqueraded as 'christiania' i made the brief trip by taxicab, and knocked with palpitant heart at the door of a nea

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

ys try to cover up any innsmouth blood they have in but marsh's children and grandchildren loot just like anyone else far's i can see. i've had 'em pointed out to me here- though, come to think of it, the elder children don't seem to be around lately. never saw the old man "and why is everybody so down on innsmouth? well, young fellow, you mustn't take too much stock in what people here say. they're hard to get started, but once they do get started they never let up. they've been telling things about innsmouth- whispering 'em, mostly- for the last hundred years, i guess, and i gather they're more scared than anything else. some of the stories would make you laugh- about old captain marsh driving bargains with the devil and bringing imps out of hell to live in innsmouth, or about some kind

oings that i don't believe ever got outside of town- and it left the place a awful shape. never came back-there can't be more'n 300 or 400 people living there now "but the real thing behind the way folks feel is simply race prejudice- and i don't say i'm blaming those that hold it i hate those innsmouth folks myself, and i wouldn't care to go to their town. i s'pose you know- though i can see you're a westerner by your talk- what a lot our new england ships- used to have to do with queer ports in africa, asia, the south seas, and everywhere else, and what queer kinds of people they sometimes brought back with 'em. you've probably heard about the salem man that came home with a chinese wife, and maybe you know there's still a bunch of fiji islanders somewhere around cape cod "well, there mu

out of the place since the civil war; but just the same the marshes still keep on buying a few of those native trade things- mostly glass and rubber gewgaws, they tell me. maybe the innsmouth folks like 'em to look at themselves- gawd knows they've gotten to be about as bad as south sea cannibals and guinea savages "that plague of '46 must have taken off the best blood in the place. anyway, they're a doubtful lot now, and the marshes and other rich folks are as bad as any. as i told you, there probably ain't more'n 400 people in the whole town in spite of all the streets they say there are. i guess they're what they call 'white trash' down south- lawless and sly, and full of secret things. they get a lot of fish and lobsters and do exporting by truck. queer how the fish swarm right there

one business or government man that's disappeared there, and there's loose talk of one who went crazy and is out at danvers now. they must have fixed up some awful scare for that fellow "that's why i wouldn't go at night if i was you. i've never been there and have no wish to go, but i guess a daytime trip couldn't hurt you- even though the people hereabouts will advise you not to make it. if you're just sightseeing, and looking for old-time stuff, innsmouth ought to be quite a place for you" and so i spent part of that evening at the newburyport public library looking up data about innsmouth. when i had tried to question the natives in the shops, the lunchroom, the garages, and the are station, i had found them even harder to get started than the ticket agent had predicted; and realized t

smouth's narrow, shadow-blighted ways. crossing the bridge and turning toward the roar of the lower falls, i passed close to the marsh refinery, which seemed to be oddly free from the noise of industry. ml. building stood on the steep river bluff near a bridge and an open confluence of streets which i took to be the earliest civic center, displaced after the revolution by the present town square. re-crossing the gorge on the main street bridge, i struck a region of utter desertion which somehow made me shud-der. collapsing huddles of gambrel roofs formed a jagged and fantastic skyline, above which rose the ghoulish, decapitated steeple of an ancient church. some houses along main street were tenanted, but most were tightly boarded up. down unpaved side streets i saw the black, gaping windo

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

; tried to break through the paralysis which held me, and to fulfil my vow to rush down to his aid. but his next whisper found me still held inert in the chains of stark horror "carter--hurry! it's no use--you must go--better one than two--the slab" a pause, more clicking, then the faint voice of warren "nearly over now--don't make it harder--cover up those damned steps and run for your life--you're losing time--so long, carter--won't see you again" here warren's whisper swelled into a cry; a cry that gradually rose to a shriek fraught with all the horror of the ages "curse these hellish things--legions--my god! beat it! beat it! beat it" after that was silence. i know not how many interminable eons i sat stupefied; whispering, muttering, calling, screaming into that telephone. over and ov

HP LOVECRAFT THE TOMB

accents an effusion of eighteenth century bacchanalian mirth, a bit of georgian playfulness never recorded in a book, which ran something like this: come hither, my lads, with your tankards of ale, and drink to the present before it shall fail; pile each on your platter a mountain of beef, for `tis eating and drinking that bring us relief: so fill up your glass, for life will soon pass; when you're dead ye'll ne'er drink to your king or your lass! anacreon had a red nose, so they say; but what's a red nose if ye're happy and gay? gad split me! i'd rather be red whilst i'm here, than white as a lily and dead half a year! so betty, my miss, come give me kiss; in hell there's no innkeeper's daughter like this! young harry, propp'd up just as straight as he's able, will soon lose his wig and

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

rning quickly to the shuffling swami's receding back, de marigny saw one of the great white mittens drop listlessly off a dangling aarm. the fumes of the olibanum were thick, and all that could be glimpsed of the revealed hand was something long and black. be fore the creole could reach the retreating figure, old mr. phillips laid a hand on his shoulder "don't" he whispered "we don't know what we're up against. that other facet, you know- zkauba, the wizard of yaddith" the turbaned figure had now reached the abnormal clock, and the watchers saw though the dense fumes a blurred black claw fumbling with the tall, hieroglyphed door. the fumbling made a queer, clicking sound. then the figure entered the coffin-shaped case and pulled the door shut after it. de marigny could no longer be restrai

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

of the world, satan exists only in limited areas. so who would witches be in cahoots with in, say, china? selfish, yes; in league with the devil, no. many similarities can be seen between the attitudes of witches and those people who are successful doing anything. there's a big difference between having things turn out well and having things turn out badly. if you want them to turn out well, you're bound to have something in common with someone else who has things turn out well, even if you're doing it one way and he is doing it another. witchcraft is simply a form of self-promotion. people have always secretly agreed to the existence of witchcraft, and it may be that they have become more open about it (not i- i always have been open about it. everyone i talk to, even if they do not want

e in witchcraft, but they believe anybody can develop it. many agree that it exists. of course, i admit that to a certain extent, anyone can do anything. i believe, however, that there is a big difference between the chants or spells cast by a non-witch and those done by a lifelong witch, if only from the standpoint of experience and power of controlled emotions. witches are sharp people. if they're not above average in intelligence, they're above average in cleverness, and they don't get into unhappy situations; they are productive types, and they're always successful in what they attempt. most of the so-called witches in salem were victims of circumstances. the cases you read in reference books point out that witches usually were somebody's unwanted mother-in-law or an old grandmother wh

the patient call a witch to see if the spell could be broken. of course, being hexed does happen. a hex occurs when you allow some other people to exert control over you, when you surrender your own control to whatever the force may be, and let it take over. to combat a hex, you must simply take control of yourself. an occasional thought might slip into your mind- it happens to everyone- that you're no good or that you're failing. but immediately when this hits you, you must counteract it and supersell yourself in the other direction. thoughts are very powerful. thoughts are all we are, all we're made up of. most people have experienced the power of psychic vibration, although many don't realize what it is. it's that feeling of instant recognition that flows between two people, like electr

e witches who argue that total abstinence from, sex is better for casting spells. others who practise witchcraft believe an orgy is necessary. they argue that right before the sex act there is special energy in the atmosphere. that may be true, but how long can you sustain that high state of energy? not long. you can concentrate on witchcraft, or painting, medicine or book-keeping better when you're not distracted by sexual tension. the only connection between witchcraft and sex is that both thrive on high-voltage energy. the mystics in india attempt to sustain that particular state over a long period of time for various aesthetic reasons, but even then it reaches a peak without the sex act and dissipates itself naturally. by freeing yourself, you control yourself. you can only control wha

not succeed in his work if he stopped painting every time a friend dropped by or his wife nagged about being lonesome. he has to be selfish with his time or else he cannot paint. there's no time to waste worrying about somebody else's interpretations. if you want something, you first have to recognize what it is that you want. you have to become completely involved with what you want, or else you're not going to get it. you've got to be obsessed by it and work at it all of the time. you can't be witchy part of the time and hope to achieve full success. are there dangers involved in practising witchcraft if you're a novice? a novice is one who's not a real witch, but one who's using the powers. the only danger is that you'll probably improve your character and increase your emotional streng

INFERNAL UNION

nowledge and wisdom by his true spiritual parents who he came into communion with. he became the eternal father of and the first in the circle of witchblood. throughout history he has guided those who truly seek the flame of luciferian becoming. because he is the perfect union of both the sun and moon, he is therefore baphomet. it is the sexual-magickal union of demonic opposites that is ritually re-enacted in the rite of infernal union that we may become more fully developed as baphomet and according to our own individual wills. the union of samael and lilith is made possible according to the zohar by the presence of tanin ver or the blind serpent, leviathan, who represents by its nature the violence and chaos of the vast oceans of the unconscious, the depths of the mind touched upon in s

INTERVIEW WITH ANDREW CHUMBLEY

uosa relates to a cycle of mystery-rites which may be regarded as initiations into the way of the draconist into the path of the great dragon azhdeha. in essence, the crooked path teachings intend a direct means of autonomous initiation into the knowledge of the magical quintessence. mh: what exactly does the cultus sabbati represent in its outer and public form? ac: cultus sabbati very literally re-presents the sabbatic craft tradition; as a term in the outer it reorientates the actualities and inner dimensions of the tradition via public texts and images books, articles, and artistic forms. in this sense it may best be described as a magical projection an imaging- forth of the hidden to the seen. rf: since the cultus is a closed circle, admitting through formal invitation only, one has t

mythos of the witches sabbath as a cipher of ritual, teaching and gnosis. this is not the same as saying that one practises the self-same rituals in the self-same manner as the purported early modern witches or historically attested cunning folk, rather it points toward the fact that the very mythos which had been generated about both witches and their ritual gatherings has been appropriated and re-orientated by contemporary successors of cunning-craft observance, and then knowingly applied for their own purposes. the term describes the way in which elements of witch-lore, sabbath mythology and imagery were being employed in the cunning-craft tradition into which i was originally inducted. from what i have learned of previous generations in this and kindred streams of traditional craft, t

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

tivation of existing scholarly material. i think the process the mr. thorsson has developed has the potential of changing the way we do both magic and scholarship in our world, and is of special significance at this time of ideational shift. the process is one of objective analysis, followed by subjective synthesis, and finally enactment. let's examine the phases. objective analysis. if i wish to re-create the practices of others, the first place to start is the hard facts. i am fortunate at the wealth of operant material available to me, the papyri and tablets. likewise a surprising number of primary texts dealing with the illustrative magic of hermeticism has likewise survived such as the enneads of plotinus or the hermetica. these primary texts combined with the archaeological and histo

ho may or may not have achieved that transformation of magic. it might be argued that the magician who does not engage in objective analysis and merely creates his or her own system is more self-reliant than the researcher. however, the totally self-created system will rarely challenge one's blind spots, rarely present you with mysteries to be solved, rarely present you with confirmation that you're on the right track. the difficult process of seeking the objective data allows you in a very real way to remanifest the way of learning that various successful schools have possessed. this may not provide the entertainment of spending a weekend listening to someone channel a kazillion-year-old lemurian, but it will provide you with one of the closest things available to time travel. the last ch

ISIS UNVEILED

ing so often in the german and n w^ian tales. notwithstanding this, the clergy fear above all to be forced to rehn- qui^ this bold on humanity. they are not willing to let us judge of the tree by its fruits, for that might sometimes force them into dangerous di- lemmas. they refuse ukewise to admit, with unprejudiced people, that the phenomena of spiritualism have unquestionably spiritualized and re- cliumed from evil courses many an indomitable atheist and skeptic. but, as they confess themselves, what is the use of a pope, if there be no devil? and so rome sends her ablest advocates and preachers to the rescue of those perishing in 'the bottomless pit' rome employs her cleverest writers for this purpose albeit they all indignantly deny the accusation and in the preface to every book put

emain to astonish future genera- tions by its spirit of unsophisticated demonolatry and unblushing sin- cerity. we translate a fragment verbatim, and by thus helping its circulation hope to merit the blessings of mother church "honoktm and excellent priend" the kiebteat victoiy of satan was gained on that day when he nicceeded in nuk- ing himsdf denied "to demodjtrate the erictcnce of satan, u to re-ettablith one christianity, and without whkh it would be but a name "ha^ meamerism, magnetism, somnambulism, spirituijism, spiritism, hypnotism. we only other names for satanism "to bring out such a truth mid show it in its proper light, is to unmbtv the enemyi it is to unveil the ifflmense danger d certain practices, reputed ia

cial gift of saints; when the passion for the turning tables had reached in france and elsewhere its climax of fury; when the leaning toward psychognq>hy alleged spiritual from a sim de curiosity had developed itself and settled into an unabated interest, and finally ebbed into religious mysticism; when the echoes aroused by the first raps of rochester, crossing the oceans, spread until they were re-percussed from nearly every comer of the world then, and only then, the latin church was fully awakened to a sense of danger. wonder after wonder was reported to have occurred in the spiritualist-circles and the lecture-rooms of the mesmerists; the sick were healed, the blind made to see, the lame to walk, the deaf to hear. j. r. newton in america, and du potet in france, were healing the multi

tamiy years after- wards* the empty thelve* excited the regret. etc" but it does not state the subsequent fate of the puiaged books. in rivalry of the fierce mary-worshipers of the fourth century, the modem clerical persecutors of liberalism and 'heresy' would willingly' shut up all the heretics and their books in some modem serapion and bum them alive* the cause of this hatred is natural. modem re- search has mere than ever unveiled the secret "is not the worship of saints and angels now" said bbhop newton, years ago "in all respects the same that the worship of demons was in former times? the name only is different, the thing is identically the same. the very same temples, the very same images, which were once consecrated to jupiter and the other demons, are now consecrated to the virgi

asoning" we can but regret that so much scholarship should have been wasted in attempting to prove that which a fair survey of the history of theology upsets at every step. in these 'coatroversiea' and critical treatment of the doc- trines of the church one can certainly find any amount "acute rea- soning" but far more of a still acuter sophistiy. recently the mass of cumulative evidence has been re-enforced to an extent which leaves littie, if any, room for further controversy. a con- clusive opinion is furnished by too many scholars to doubt the fact that india was the alvut mater, not only of the civilization, arts, and sciences, but also of all the great religions of antiquity judaism, and hence christianity, included. herder places the cradle of humanity in india, and shows moses as a

JASMUHEEN THE FOOD OF GODS

ize when we are not being fed and then having the courage to change things so that we are and to not block a needed transition. for the death of something is always followed by rebirth. divine nutrition: the madonna frequency& the food of gods with jasmuheen 26 the bonding that can occur in the time of a dying is a joy to experience and witness. it s a time to be real and honest and to assess and re-choose and value and do hand in hand. up to a point. for the true dance of both dying and rebirth is always done alone. fear of loss and fear of death can inhibit the way we love which can inhibit the way we are fed. a few years ago my youngest daughter declared as we lovingly buried our first pet rat to whom she had become extraordinarily close: that s it! i am never going to have another pet

can channel the true food of the gods. nestled against my heart chakra i d open it further and begin to flood her fields with my love as if a big lighthouse beam is on. mondi always sits there and drinks it up, as i talk soothingly to her, interested in her day and telling her of the new home at the beach where i have begun my solitude time of life for my dying marriage and hungry self are being re-born by a silent sojourn by the sea. unplugged from technology, my time out time is bliss and my heart has begun to release its joy again. i know mondi also needs some beach air and more time with me as she figures out her needs. is death a negotiable process? perhaps it is. yet watching somebody go through the dance of the dying, and knowing there is nothing you can do but give them divine nut

t nourishment for them both? divine nutrition: the madonna frequency& the food of gods with jasmuheen 29 these are the questions that flow through my mind as the gentle sea breeze caresses my face and i sigh again thankful that i have time to think and be and no longer do* the desire to nourish ourselves begins long before our birth. it carries over as an imprinting from another time as molecules re-gather to create a new form. the ancient wisdom says that half of all the atoms in each new life are re-gathered from our previous form, like old clothes cast aside then collected to dress us once more. regardless of such beliefs, from the moment we exit the womb, we are driven by our desire to be fed. to feed on the love of our mother, to feed on the milk of her body, to feed on her touch, to

njustice, emotional highs and emotional lows, and is generally a field of man-made, self-inflicted chaos. a beta field person can increase their capacity to see, hear, feel and be nourished by the gifts of the other zones through a simple change in lifestyle that includes meditation, mind mastery and maybe even yoga. the alpha field reveals the zen of life, allowing us down time, to chill out and re-set the direction of our own life, to assess the imbalances and re-address them hopefully for the good of all. time in the alpha zone improves our health and happiness levels and is step one in the direct and conscious feeding our soul. the theta field brings co-incidences that no longer seem to be random and time spent here attracts events filled with symbolism and deep, meaningful possibiliti

adiate is simply a matter of choice that comes from the utilization of the type of tools we offer in this book. later we will look at specific bio-shield devices that we can use to shield our selves from frequencies that we feel are no longer nurturing. we will also move on to look at how to weave a field which means how to create specific types of energy fields for true nurturing and how to also re-weave an existing field so that when we exist in it, we are more receptive to the benefits of being in the theta. delta wave. divine nutrition: the madonna frequency& the food of gods with jasmuheen 35 diagram 2: blocking our nourishment due to our field signals. whatever we store, we radiate out into the surrounding fields which then (as energy expands and contracts, attracts like frequencies

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

our children at home! such may be heard in all parts of england when a lady-bird is seen by the children. myths are inextricably embodied like specks and straws and flies in amber amidst the sayings and rhymes of the common people in all countries; and they are there preserved for very many generations, reappearing to recognition after. the lapse sometimes of centuries. now, how do we explain and re-render the above rude couplet? the lady-bird is the virgin maria, isis, the mother and producer of nature; the house is the ecliptic it is figuratively on fire, or of fire, in the path of the sun; and the children at home are the months produced in the house of the sun, or the solar year, or the signs of the zodiac which were originally ten, and not twelve* each sign answering* lady-cow, lady-c

igns of the zodiac which were originally ten, and not twelve* each sign answering* lady-cow, lady-cow, all but a little one fly away home! under a stone: thy house is on fire, fly thee home, lady-cow, thy children are flown. ere it be gone. the lady-bird, or cow, is the virgin mary, the little one 42 the rosicrucians. to one of the letters of the primeval alphabet, which were in number ten. thus, re-read, the lines run: lady-bird, lady-bird (columba, or dove, fly away home! your house is of fire your children are ten! the name of the flying insect called in england lady- bird is b te -dieu in french, which means god-creature, or god's creature. the napoleonic green is the mythic, magic green of venus. the emerald is the smaragdus or smaragd. the name of the insect barnabee, barnbee, burnin

small representative creature (sublime enough, as the farthest-off symbol which they are imagined in their greatness to indicate. a bible presented to charles the second, a.d. 869, has a miniature of this monarch and his court. his throne is terminated with three flowers of the form of fleurs-de-lis sans pied. on his head is a crown ferm e fleurons d or, relevez et recourbez d une maniere singuli re. another miniature in the book of prayers shows him on a throne surmounted by a sort of fleurs-de-lis sans pied. his crown is of fleurs comme de lis, and the robe is fastened with a rose, d o 48 the rosicrucians. sortent trois pistils en forme de fleurs-de-lis. his sceptre terminates in a fleur-de-lis. notes and queries. sylvanus morgan, an old-fashioned herald abounding in suggestive disclosur

boudhisme, ou systeme mystique, as he denominates it, a learned author describes it as m taphysique visionnaire, qui, prenant tache de contrarier l ordre naturel, voulut que le monde palpable et mat riel f t une illusion fantastique; que pexistence de thomme f t un r ve dont la mort tait le vrai r veil; que son corps fut une prison impure dont il devait se h ter de sortir, ou une enveloppe grossi re que, pour la rendre perm able la lumi re interne, il devait att nuer, diaphaniser par le je ne, les mac rations, les contemplations, et par une foule de pratiques anachor tiques si estranges que le vulgaire tonn ne put s expliquer le caract re de leurs auteurs qu en les consid rant comme des tres surnaturels, avec cette difficult de savoir s ils furent dieu devenu homme, ou l homme devenu dieu

; the moon, lao; jupiter, eloi; mars, sabao; orai, venus; astaphai, mercury; ildabaoth, saturn. all this is gnostic highest mysticism therefore. the name tarasque is given for the dragon of a northern nation (qy. the hill of tara &c) under the roman emperors, and under the emperors of byzantium, every cohort or centurion bore a dragon as its ensign (modestus, de vocabu. rei milit; flav. veget. de re militari, lib. ii. c. xiii; georget, insig. europ. loc. cit. matthew of westminster, speaking of the early battles of this country of england, says: the king s place was between the dragon and the standard regius locus fuit inter draconem et standardum (lower s curiosities of heraldry, p. 96. this is the undoubted origin of the ensign s pair of colours in a battalion; viz. the first colour, or

JESSUP MK THE CASE FOR THE UFO

that year the book appeared in the incoming correspondence of major darrell l. ritter, u.s.m.c. aeronautical project office in onr. when captain sidney sherby reported aboard at onr he obtained the book from major ritter. captain sherby and commander george w. hoover, special projects officer, onr indicated direct interest in some of the material therein. varo mfg. co, garland, texas, offered to re-publish the book together with all notations in a very limited edition as a prelude to consideration of further pursuit of this unconventional material. miss michael ann dunn has undertaken the task of rewriting this book including all notes, interjections, underscoring, and etc. by form, position, color, and footnotes as much of the meaning and relationships of the original annotated copy is r

was "incomplete. dr. b. russell asserts privately that it is complete. he also says that man is not ready for it& shan't be until after w. w. iii. nevertheless "results" of my friend dr. franklin reno, were used. these were a complete recheck of that theory, with a view to any& every possible quick use of it, if feasable (sic) in a very short time. there were good results, as far as a group math re-cheek and as far as a good physical "result" to boot. yet the navt fears to use this result. the result was& stands today as proof that the unified field theory to a certain extent is correct. beyond that certain extent no person in his right senses, or having any senses at all, will evermore dare to go. i am sorry that i mislead you in my previous missive. true, enough, such a form of levitati

ould like to find where it is that these sailors live now. it is known that some few people can somehow tell you a mans name& his home address under hypnosis even though never having ever ment or seen the person. these folks have a very high or just a high psi factor in their make-up that can be intensified under stress or strain or that usually is intensified under extreme fright. it also can be re-intensified by hypnosis, thus is like reading from the encyclopedia britannica. even though that barroom-restaurant raid was staged by invisible or partly invisible men, those men can see each other thus names, in the excitement, were sure to have been mentioned, whether last or first names or nicknames. a check of the naval yards dispensaries or hospital or aid stations or prison records of th

rly visible that there was no doubt about the identity of the image depicted in the sky. that was the last ever seen of her. mr. talman opines that this was a mirage, and that probably she had sprung a leak in the storm, and foundered before she got to port. air too cleared-up of dust& etc. after storm at sea. clouds show whole convoys coming over horizon, not air. especially such cleared air. we're in none to good a position to argue with the learned meteorologist. it may have been a mirage. could be; but let's peer a bit closer. first of all, if the ship was seen so clearly, it should have been possible for seaside folk to note whether she was in distress. nothing was said of that. no wreckage was reported, although she was admittedly close to shore, and we're familiar with that characte

eached the outermost parts of our galaxy. there, jemi, was given the results of what would have been possible had dr. farraday done as suggested other page. the s-ms& l-ms fought using small asteroids. we have no inclination to fare-forth to other things& other ways. our is way of life, time-proven& happy. we have nothing, own nothing, except our music& our philosophy& are happy. any action has a re=action, thus if something pulls upward, it also pushes downward. such a trimendous (sic) force could cause sheets of diamonds to be made in saucer-shape (to divert cosmic? rays.?1) it could cause 2 new metals to be made, or tougher ones (help divert rays& etc) it could cause earth to become rock with in a few minutes, it could change a whole world or civilization just by its potential. and it d

K AMBER THE BASICS OF MAGICK

petitive, robot-like (just like some people. we see that artificial elementals are little more than astral robots. spirits and deities are more intelligent and volitional. directed attention your mind follows your attention. wherever you direct your attention, there will your thoughts go too. by directing attention to a specific place or purpose you *focus* mental energy upon it. for example: you're having lunch in a cafeteria crowded with people. it is a large place, and everyone there is talking at once, so that the room is a constant jumble of noise. you happen to notice a man accross the room; he reminds you of someone. all at once he drops his fork and you hear it hit the table. but would you have noticed the sound of his fork if you had not been looking? no. only by focusing the basi

tly. therefore, and this is a general principle of any magick, never ignore forces you have set into motion. even though you may not see the elemental, you may nevertheless 'feel' it. warning- do not use artificial elementals for any kind of aversive magick at this point; they can be nasty little critters to get rid of. should you have to eliminate one of them which you created in error, you must re-absorb it back into yourself through your will; or in some cases you can 'exorcise' it. how to create an artificial elemental you can create your own artificial elemental for various purposes. an artificial elemental is basically a thoughtform which has been strengthened with emotion. refer to the aura color chart in the previous lesson and decide what color to make the elemental, based upon yo

ls have greater resistance (magical inertia) to overcome. if the ritual doesn't produce the desired results there is a good chance that the reason for the failure is within oursleves. be certain there is no contradiction between your model and your magical goals. sometimes self doubt and mental contradictions (wanting and not wanting at the same time) may interfere. the first step in magick is to re-program your model. and, of course you can help your magical results by working on the physical level toward your goals. don't expect them to fall into your lap by themselves. 3) a peculiar quality of magick is time displacement. results of a ritual are not usually instantaneous. there is often a delay of 12 hours or more. difficult tasks or weakly performed ritual are more likely to be delayed

sults are achieved. this is particularly noticeable in using magick to affect the weather (and the main reason why you should not use magick to affect the weather. for example..your performance of a ritual to produce a sunny day produces a sunny day. the next day is sunny, alright, but the rest of the month is cold and overcast. here the weather seems to react to the magick in the opposite way to re-establish its natural balance. it is something like pushing a pendulum to one side and releasing it- the pendulum swings to the other side. to quote emmerson "for everything you gain you lose something. i don't know that this is always true in magick, but it does illustrate the point. and another reason not to use magick to affect the weather is that it might foul it up in other parts of the co

ng enough to propel the arrow. or, you may find that you've got your bow and arrow ready to use, but you haven't got sufficient strength to manipulate it. the basics of magick get any book for free on: www.abika.com 36 5 i offer the following meditation process for those times when it seems that your magic doesn't work. when you've tried all the techniques, when you've gotten no results, when you're wondering if any of this matters at all, the process in this meditation can produce miracles and create a sense of completion. you can read the script into a tape, or have a friend lead you through it. river of life meditation find a comfortable place where you can relax and be completely quiet..relax..allow your thought snow to just come and go..come and go..and take a deep breath in and hold

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

s in science and judaism, number 2: 2002, edited by gad fruedenthal, indiana university press, at http//inscribe.iupress.org/loi/ale. wasserstrom, steven m. further thoughts on the origins of sefer yesirah, in aleph: historical studies in science and judaism, number 2: 2002, edited by gad fruedenthal, indiana university press, at http//inscribe.iupress.org/loi/ale. sefer yesira and early islam: a re-appraisal, in the journal of jewish thought and philosophy, volume 3, number 1, special issue: studies in jewish mysticism, esotericism, and hasidism, edited by elliot r. wolfson and paul mendes flohr (harwood academic publishers gmbh, 1993. wolfson, elliot r. jewish mysticism: a philosophical overview, sefer yetzirah: linguistic mysticism and cosmological speculation, in history of jewish phil

ue des tudes juives, 149 (1990, pages 369-415 contains a useful summary. consideration is given to the commentaries of saadia, dunash ibn tamim, judah ben barzillai al-bargeloni, and judah ha-levi. an addendum contrasts the case of the sefer yezirah with that of the shi ur qomah. note also klaus herrmann, an unknown commentary on the book of creation (sefer yezirah) from the cairo genizah and its re-creation among the haside ashkenaz, in creation and re-creation in jewish thought [festschrift in honor of joseph dan on the occasion of his seventieth birthday, edited by rachel elior and peter schaefer (t bingen: mohr siebeck, 2005. dissertations: blickstein, schlomo. between philosophy and mysticism: a study of the philosophical-qabbalistic writings of joseph giqatila (1248- c.1322. ph.d. di

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

language of the mystics in medieval germany. h. harris, monford. gdreams in sefer hasidim, h in proceedings of the american academy for jewish research 31 (new york: american academy for jewish research, 1963. also in harris f studies in jewish dream interpretation (jason aronson, 1994. herrmann, klaus, gan unknown commentary on the book of creation (sefer yezirah) from the cairo genizah and its re-creation among the haside ashkenaz, h in creation and re-creation in jewish thought [festschrift in honor of joseph dan on the occasion of his seventieth birthday, edited by rachel elior and peter schafer. tubingen: mohr siebeck, 2005. idel, moshe. golem: jewish magical and mystical traditions on the artificial anthropoid [suny series in judaica. albany: state university of new york press, 1990

n the golem. h. kanarfogel, ephraim. gmysticism and asceticism in italian rabbinic literature of the thirteenth century, h in kabbalah: journal for the study of jewish mystical texts, vol. 6, edited by d. abrams and a. elqayam (los angeles: cherub press, 2001. kuyt, annelies. ghasidut ashkenaz on the angel of dreams. a heavenly messenger reflecting or exchanging man fs thoughts, h in creation and re-creation in jewish thought [festschrift in honor of joseph dan on the occasion of his seventieth birthday, edited by rachel elior and peter schafer. tubingen: mohr siebeck, 2005. gr. el eazar of worms fs estairway to heaven, f h jewish studies between the disciplines [papers in honor of peter schafer on the occasion of his sixtieth birthday (leiden. boston: brill, 2003. marcus, ivan. gthe devot

. brill, fall 1990. scholem, gershom. major trends in jewish mysticism. new york: schocken books, 1941; frequently reprinted: third lecture. ghasidism in medieval germany. h. singer, shalom alchanan (trans) medieval jewish mysticism. wheeling: whitehall, 1971: a partial translation of sefer ha-hasidim. soloveitchik, haym. gthe midrash, sefer hasidim and the changing face of god, h in creation and re-creation in jewish thought [festschrift in honor of joseph dan on the occasion of his seventieth birthday, edited by rachel elior and peter schafer. tubingen: mohr siebeck, 2005. gthree themes in the sefer hasidim, h in ajs review, vol. 1 (cambridge, 1976. gtopics in the hokhmath ha-nefesh, h in journal of jewish studies, vol. xxi (1970. trachtenberg, joshua. jewish magic and superstition: a st

ric doctrine of the german pietists. h. gthe mystical significance of torah study in german pietism, h in jewish quarterly review, vol. 84, no. 1 (july 1993. through a speculum that shines: chapter five. ghaside ashkenaz: verdical and docetic interpretations of the chariot visions. h. yassif, eli. gthe medieval saint as protagonist and storyteller: the case of r. judah he-hasid, h in creation and re-creation in jewish thought [festschrift in honor of joseph dan on the occasion of his seventieth birthday, edited by rachel elior and peter schafer. tubingen: mohr siebeck, 2005. zabolotnaya, natasha-esther. gcosmology and color symbolism in r. eleazer of worms, h in kabbalah: journal for the study of jewish mystical texts, vol. 12, edited by daniel abrams and avraham elqayam (los angeles: cher

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

r, venus is called mulusan2.da.el (g157. of the additional appellations of venus, we fd like to mention also dnun.sar.a (g309, dgal.a.ru.ru (g63) and u.dar, which mark both venus and i.tar in the assyrian astrological predictions (hunger 1992:350. things become even more confused if we take into account that venus, too, could be named differently in different months, e.g. mulsag, akkadian kakkabu re.tu ehead/main star f. venus in the simanu month. mercury mercury is primarily the star of the god nabu. mulna-bu-u2 (g290, who was identified with sumerian ninurta. in later period, nabu was considered to be son of the state god marduk or assur (in babylonia and new assyria, accordingly; therefore he came to be protector of the crown prince. hence a name of mercury dumu.lugal= m r .arri ecrown

KETAB E SIYAH

liver you' my enemies are about me like bulls, the mighty bulls of bashan. their mouths are as the maws of lions, so do they raven and gape. there are dogs that surround me, a company of evil men. they tear from my bones my flesh. lord, stay not from me but come swiftly to my aid. deliver from the sword my soul, deliver from the dogs my life. guard me of the lions and guard me of the horns of the re'em" now about him where rome's soldiers and their swords were taken out. casting his eyes to all sides he saw no path of escape. now did the constables of the law seize him by their hands and impelled him from the garden, 346 binding him with cords. so did they bring him before the priests that he might be questioned before he was brought to pontius pilate, thinking that they might trick of him

LAITMAN M BASIC CONCEPTS IN KABBALAH

ater of meat, and a keen progressive politician. let no thought proper to "a" arise when the ring is on the "b" finger, and vice ver oeven though this book may seem very basic, it is not intended to be a book that conveys basic knowledge of kabbalah. rather, it is a book to help readers cultivate an approach to the concepts of kabbalah, to spiritual objects, and to spiritual terms. by reading and re-reading in this book, one develops internal observations, senses, and approaches that did not previously exist within. these newly acquired observations are like sensors that feel the space around us that is hidden from our ordinary senses. hence, this book is intended to foster the contemplation of spiritual terms. to the extent that we are integrated with these terms, we can begin to see with

LAITMAN M FROM CHAOS TO HARMONY

blems as they unfold. it is common knowledge that correctly diagnosing an illness is half its cure. hence, to resolve our problems, we first need to understand their causes. the safest place to start is by understanding human nature and the nature of the world. if we understand our own nature and the laws affecting us, we will know where we are erring and what we must do to end the predicament we re in. 18 from chaos to harmony when we observe our surrounding nature, we discover that the inanimate, vegetative, and animate levels of nature are all driven by inherent instincts. these actions are not considered good or bad; they simply follow the rules imbued within them, in harmony with nature and with each other. however, if we observe man s nature, we will find that it is essentially diffe

concepts so even readers unfamiliar with kabbalah or science can easily understand. kabbalah explains that we are all one soul, materialized in many bodies. similarly, modern science states that at the most fundamental level, we are all literally one. science proves that reality is affected by its observer. kabbalah states that reality, and even the creator exist only within the observer. if you re just a little curious about reality and life s meaning, this is your book. the kabbalah experience: never has the language of kabbalah been as clear and accessible as it is here, in this compelling, informative collection. the depth of wisdom revealed in the questions and answers of this book will inspire reflection and contemplation. readers will also begin to experience a growing sense of enl

LAITMAN M KABBALAH REVEALED

ng about the creator. and vise versa, when they are talking about the creator, they are talking about nature or nature s laws. these terms are synonymous. to a kabbalist, the term, creator, does not signify a supernatural, distinct entity, but the next degree that a human being should reach when pursuing higher knowledge. the hebrew word for creator is boreh, and contains two words: bo (come) and re eh (see. thus, the word, creator, is a personal invitation to experience the spiritual world. t h e c r a d l e o f s c i e n c e the knowledge that the first kabbalists acquired did more than help them understand how things worked behind the scenes. with it, they were able to explain the natural phenomena we all encounter. it was only natural, therefore, that they became teachers, and that the

. when kabbalah first appeared, some 5,000 years ago, the will to receive was at level zero. today, as you might have guessed, we are at level four xthe most intense level. but in the early days when the will to receive was at level zero, desires were not strong enough to separate us from nature and from each other. in those days, this oneness with nature, which today many of us pay good money to re-learn in meditation classes (and let s face it, not always successfully) was the natural way of life. people didn t know any other way. they didn t even know that they could be separated from nature, nor did they want to be. in fact, in those days, humanity s communication with nature and with each other flowed so seamlessly, words were not even necessary; instead, people communicated by though

lid. hmmm k that deliciously familiar scent! enjoying yourself yet? your body does; that s why it releases digestive juices at the mere thought of this dish. but the minute you start eating, the pleasure diminishes. the fuller you become, the less pleasure you derive from eating. finally, when you ve had your fill, you can no longer enjoy the food, and you stop eating. you don t stop because you re full, but because eating is no fun on a full stomach. this is the catch-22 of egoism xif you have what you want, you no longer want it. therefore, because we cannot live without pleasure, we must go on searching for new and greater pleasures. we do that by developing new desires, which will also remain unfulfilled. it s a vicious circle. clearly, the more we want, the emptier we feel. and the e

nstead of having two hands, two legs, and one brain to control them, you had 13 billion hands, 13 billion legs, and 6.5 billion brains to control them? sounds confusing? not really, because all those brains would function as a single brain, and the hands would function as a single pair of hands. all of humanity would function as one body whose capabilities are enhanced 6.5 billion times. wait, we re not done with the bonuses! in addition to becoming superhuman, anyone who becomes altruistic will also receive the most desirable gift of all: omniscience, or total recall and total knowledge. because altruism is the creator s nature, acquiring it equalizes our nature with his, and we begin to think like him. we begin to know why everything happens, when it should happen, and what to do should

o r g row t h let s start where we ended the first chapter. we said that things could be great if we would only learn to use our egoism differently xto bond with others so as to form a single spiritual being. we even learned that there s a means for it xthe method of kabbalah, devised for just that purpose. but if we look around, we can clearly see that we are not headed for a positive future. we re in a crisis xa big one. even if we haven t been harmed by it, we have no guarantee we will remain unharmed. it appears that there is no area where the crisis has not left its mark, whether in our personal lives, the societies we live in, or in nature. crises in and of themselves are not necessarily negative; they simply indicate that the present state of things has exhausted itself, and that it

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

licacies in front of him and sniffs them from a courteous distance. it is apparent that he likes what he sees, but he expresses his admiration with tactful restraint, not revealing that he knows the food is meant for him. host: do sit down. i ve made these things especially for you because i know how much you like them. we both know how familiar i am with your tastes and dining habits. i know you re hungry and i know how much- 40- you can eat, so i ve prepared everything exactly the way you like it, in the exact amount that you can finish without leaving a crumb. narrator: if there were any food left when the guest was satiated, both host and guest would be unhappy. the host would be unhappy because that would mean he wants to give his guest more than his guest wants to receive. the guest

faded away, so did the the dining table- 41- joy. i received what i longed for, and here i am left with neither pleasure nor joy. i don t want anything any more, and i have nothing to bring me joy. host (a little resentful: i ve done all i could to please you. it isn t my fault that the very receiving of pleasure extinguishes the sensation of delight because the yearning is gone. in any case, you re now full of what i have prepared for you. guest (defending himself: by receiving all that you ve prepared for me, i can t even thank you because i ve stopped enjoying the abundance you ve given me. the main thing i feel is that you have given me a great deal, while i have given you nothing in return. as a result, you ve caused me to feel shame by thoughtlessly showing that you are the giver and

(defending himself: by receiving all that you ve prepared for me, i can t even thank you because i ve stopped enjoying the abundance you ve given me. the main thing i feel is that you have given me a great deal, while i have given you nothing in return. as a result, you ve caused me to feel shame by thoughtlessly showing that you are the giver and i am the taker. host: i didn t show you that you re the taker and i m the giver. but the very fact that you ve received something from me without returning anything made you feel guilty, despite the fact that kindness is my nature. i want nothing more than to have you accept my food. i can t change that. for example: i raise fish. they don t care who feeds and nourishes them. i also tend to bob, my cat. he, too, couldn t care less whose hand fed

anks, but i don t really want it all that much. host: well, that s not true! you do want it and i know that for a fact! why won t you have it? guest: i can t take all this from you. it makes me feel uneasy. host: what do you mean, uneasy? i want so much for you to have all this!who do you think i ve prepared this for? it would give me so much pleasure if you were to eat it all. guest: perhaps you re right, but i don t want to eat all this food. host: but you re not just receiving a meal; you re also doing me a favor by sitting at my table enjoying what i have prepared. i ve prepared all of it not for you, but because i enjoy your receiving it from me. that s why your consent to eat would be doing me a favor. you d be receiving all that for me! you wouldn t be taking, but rather, giving me

e host keeps placing new delicacies in front of his guest, each time begging him to please him by accepting them. guest: if i can be sure that i m eating because it gives you pleasure, and not because i want it, then you ve become the receiver and i ve become the giver of pleasure. but for that to be so, i must be sure that i m eating for your sake alone, and not for mine. host: but of course you re eating only for me. after all, you sat at the table and wouldn t taste a thing until i proved to you that you re not just eating, but rather rendering me great joy. you ve come here to give me pleasure. guest: but if i were to accept something i did not initially desire, i would not enjoy receiving it, and you would not enjoy watching me willingly accept your offering. so it turns out that you

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

fore see that the meaning of such terms as light and above is this: light is the upper force that corrects and fills the creature; above means from a more corrected state, meaning a state of greater bestowal upon the creator. w h at i s t h e c r e at o r? the creator is what one finds to be the upper degree. the hebrew term, boreh (creator, indicates an invitation to come and see (bo means come, re eh means see. one who attains the highest degree is in a state of adhesion with the creator. bet h e r e s h i m o 163 fore reaching this highest degree, a flaw will always appear in this adhesion, although this is not really a flaw, but a new, uncorrected desire that has surfaced in the person. these desires appear so that we will correct them, and through correction enhance our adhesion with

eality the desire to delight oneself. tikkun (correction) changing the will to receive into a will to bestow. creation of the material world the arrival of the will to receive at the last and lowest degree in its departure from the creator, from the form of bestowal. creator the degree that one should reach at the end of all the corrections. the hebrew word boreh (creator) comes from the words bo re eh (come see. this is the degree that one should come and see, meaning attain on one s own. g l o s s a r y 193 creature the will to receive that discovers its connection to the creator. degrees of attainment phases in the correction of the intention in which the attribute of bestowal is felt. division of the soul of adam ha rishon the division of the general soul into particular souls, meaning

LAITMAN M THE KABBALAH EXPERIENCE

the souls of the previous generation dress in new bodies, and thus the new generation appears on earth. each new generation is made of the same souls robed in newly born physical bodies. physical bodies are born, live and die. after their death they go from a stage of animation to a stage of stillness k and that s it. nothing else happens with those bodies. nothing of what the protein body had is re-lived in the new body. a body in kabbalah is a body of a soul v the desire to be filled with upper light. for this reason, we must understand that when the torah speaks of the soul exiting the body, it refers to the light leaving the body of the soul. when it says that the soul returns to the body, it means that the light has returned to fill the soul after its will to receive has died, been co

hus the science is attained in us. the sensation of the traits of the creator is the form that is dressed in the matter. the spiritual path is a gradual acquisition of a truer and truer form, and evercloser traits to those of the creator. man can only increase the pace of the acquisition of the upper traits. that is why kabbalah was given to us. q: what about the lack of sensation of time? a: you re right; it s hard to understand the lack of the feeling of time. but time in spirituality is no more than the changing of emotions. in this world, too, we feel how time flies or stands still, but when we sleep, time still goes by, unlike spirituality. in spirituality, a moment is the passage from one trait to the next in the space of changing traits that grow ever closer to the creator. the conf

9 clearly, without any self-deception, and through controlled and systematically repeated actions. kabbalah is subject to all the requirements that exact sciences are subject to- you can measure emotions and translate them to numbers, you can conduct experiments, repeat them and transfer the acquired knowledge to others. because of all that, kabbalah is regarded as a science. we use everything we re given in this world freely. we do not feel where and from whom it comes. if we were to feel the giver, even slightly, we would instantly receive a different sensation, a different position, and a different relationship with anything or anyone. that would immediately place us in a completely different situation. our whole problem is the absence of the sensation of the creator. that is why the si

good and just question. it is your life, it was given to you just once and you want to make the most of it. but there is nothing i can tell you. how can i prove to you that i am better than anybody else? the kabbalah has a very simple answer: one should study where one s heart desires, where one feels one belongs. it is not a place that you are being persuaded to think is your place, or that you re pushed toward. when you detach yourself from persuasions, from anything external, from your upbringing and from everything that you have heard in your entire life, and feel in your heart that it is the place for you, then you should stay. that is the only test! q: how much does group study accelerate the spiritual progress of a person who studies alone? a: millions of times. a person who studie

ch versatile theoretical material as possible. if during reading questions arise, should i continue reading, or stop until the material has fully sunk in? if i feel fatigue or lack of will to continue the study, must i push myself to study the full amount planned? should i set up a strict schedule and stick by it, or take into consideration the difficulties that arise from time to time? a: if you re in the initial stages of the study, you should read a lot, but only what you can understand. read a lot and don t stop. avoid difficult parts because what you can understand easily now will help you later understand the harder parts. in fact, it s actually good to study when you feel you re not in the mood for it. at such times, it is best to study the structure of the worlds. there can be grea

LAITMAN M THE PATH OF KABBALAH

parent power or influence is called the sitra achra (other side. in such a state, the soul is seemingly trapped between two forces pure and impure. this state is called olam, meaning concealment. it occurs when the creator is only partially revealed. this partial revelation is necessary because there cannot be a sensation of concealment if there is not some disclosure. there is no way to know you re in the dark without knowing there is light. the greater the disclosure, the greater the sensation of the creator; the greater the concealment, the greater the sensation of the sitra achra. if the creator is totally concealed in our world, then all our forces turn against him. the truth is that the impure forces in our world are very weak compared to the impure forces in spirituality. our egoism

the light; i.e. the creator. that is why the whole torah is comprised of names of the creator, including such names as pharaoh, balak, and balaam etc. a name of a degree is determined by the light that fills the partzuf, the havayah. for example: if the vessel is filled with the light of wisdom, and the sign for that light is the letter yod, it turns out that the filling of the letters (how they re spelt in hebrew) would be: yod) hey) vav) hey( yod-vav-dalet hey-yod vav-yod-vav hey-yod that is because each letter in the hebrew alphabet has its own numerical value (when two hebrew letters appear, the left marks the form of that letter at the end of a word. they are called final letters: aleph: 1= zayin: 7= mem: 40/ kuf: 100= bet: 2= het: 8= nun: 50/ reish: 200= gimel: 3= tet: 9= samech: 60

er that enables us to understand the enemies and the obstacles on our way to attain spirituality. all of us must overcome many difficulties in life, to the point where we feel that there is no purpose to our work, as long as we do not understand where the truth is. as long as we do not make that restriction, we cannot even begin to know where the truth is. however, once we attain spirituality, we re in good hands, and no longer need the explanation because we can see everything for ourselves. before we receive the right aim from above, we must labor in physical actions, even if for ourselves, hoping to change our situations. but the effort is not needed in and of itself, because the goal of creation is pleasure, and effort means pain or the absence of something. if we could switch to the a

the wisdom of kabbalah because they were sent here, but because the creator approached them pa r t s i x: g e n e s i s 331 first. he begins to haunt them and make them hungry, and only then they come. we will never chase something without a reason or a special need for it. only the sensation of hunger pushes us out of our country. love and hunger rule the world, meaning that the feeling that we re missing something is the only thing that pulls us. that sensation is called abram, and it is to him that the creator turns and says, do you really want to fulfill your feelings and attain the truth? if you do, you must leave this feeling altogether and move onto another feeling called egypt. that means that you really must examine your egoistic desires from within. if you correct them, you will

s. any new life helps us remove some of our egoistic natures and draw nearer to the creator. pa r t s e v e n: t h e i n n e r m e a n i n g 337 these periods repeat themselves until we finally correct ourselves in a way that our desires (named guf in kabbalah) will no longer be a hindrance between us and the creator, until we cleave to the creator with our every trait, regardless of the world we re in. after physical death (something that kabbalah regards as one s separation from the egoistic cover, there is a rebirth in our world from the corrected parts of the collective soul. they blend and merge in a new order because they are all parts of the collective creature and all the covers are actually egoism. the egoism, adam ha rishon (the only creature, broke into many pieces, or separate

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

: yes, of course they can. q: is a kabbalist obligated to be respectful toward figures that other peoples consider holy? a: even the laws of the literal torah, not only kabbalah, state that one must be respectful to everybody. 372 d e t a i l e d t a b l e o f c o n t e n t s part one: the beginning..9 chapter 1.1 the great illusi ethe hidden life in freemasonry by c. w. leadbeater 33 (edited and re-formatted by brother w *december 2005) the theosophical publishing house adyar, madras, india 1926 second edition, plate 0. foreword it is once more my privilege to usher into the world, for the helping of the thoughtful, another volume of the series on the hidden side of things written by bishop charles w. leadbeater. true mason that he is, he is ever trying to spread the light which he has re

three distinct types of masonry, of which only one has come down to us in the twentieth century. the master of the first grand lodge represented wisdom, and his two wardens strength and beauty, as in our lodges today. the predominant power outpoured was that wisdom which is perfect love, the quality that is indeed most needed in the world at the present time. the master of the second grand lodge re-presented strength, and his wardens wisdom and beauty, and the strength of the first aspect of the trinity was the predominant quality of the lodge. the master of the third grand lodge typified beauty, and the wisdom and the strength were made subordinate to that third aspect of the hidden light. 69. as every one present had to bear his part in building the form, exact co-operation and perfect

metals with those obtained from muscle, and found that the curves from tin were identical with those from muscle, and that other metals gave curves of like nature but varied in the period of recovery. 205. tetanus, both complete and incomplete, due to repeated shocks, was caused, and similar results accrued, in mineral as in muscle. 206. fatigue was shown by metals, least of all by tin. chemical re-agents, such as drugs, produced on metals similar results to those known to result with animals- exciting, depressing, and deadly. 207. a poison will kill a metal, inducing a condition of immobility, so that no response is obtainable. if the poisoned metal be taken in time, an antidote may save its life. 208. a stimulant will increase response, and as large and small doses of a drug have been f

the candidate- another example of the curious correspondence between the admission to this degree and the ordination of the sub-deacon(*see the science of the sacraments, p. 315) 528. now that the solemn o. of secrecy has been taken the h c k is removed and the blessing of light is restored to the candidate. in commenting upon this bro. j. s. m. ward says: 529. notice the word restored. mystical re-birth marks the beginning of our journey towards the light, of our ascent towards god, but it is a restoration- a journey back to him from whom we came. exactly the same procedure is followed in the initiatory rites of the turkish dervishes. among them the incident is followed by a beautiful exposition of the mystical meaning of light. it is the divine light, emblem of god himself, and of divin

ne another, but even inaction in a deed of mercy would become action in a deadly sin. this, and nothing else, is the true meaning of the f c p c of f c, to uphold which the m.m. is pledged. it is no light matter to enter the first portal and become a freemason; it is an even more serious undertaking to take the o c of a m.m. and swear to be faithful unto death. let every m.m. ponder this well and re-affirm to himself, by all that he holds sacred, his determination, in all cases of trial and difficulty, to follow the noble example of the great symbolic figure who suffered death rather than be false to his oath(*the magic of freemasonry, p. 98) 673. the o. needs no comment, save perhaps a reference to the promise to attend meetings when called gif within the length of my c c t c h it has app

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

efficient channels of his blessing. some of us have the wisdom to grasp this, the good karma to be employed in this department of his service; may we never forget how great is our privilege; may we never fail to take the fullest advantage of this opportunity which he has given us! s c m c i c bd glimpses of masonic history by c. w. leadbeater theosophical publishing house, adyar 1926 (edited and re-formatted for pdf by brother w. note this should really be considered as part ii of the hidden life of freemasonry and is mentioned by the author in the preface* contents author s preface chapter i schools of masonic thought the origins of masonry. the authentic school. the anthro-pological school. the mystical school. the occult school. the knowledge of the occultist. the occult records. the s

ined. this resembled the later custom of preserving the relics of a saint. the strong love of the egyptians for their coun-try provided another reason for embalming their dead; they hoped to preserve a definite link on the physical plane which would operate to draw them back to rebirth among their own people. that it did so operate in many cases seems to have been a fact, although the will of the re-incarnating ego would doubtless have been sufficient to achieve the same result. the custom was not altogether a good one, because if the body of a man of evil life is embalmed, a good deal of additional power is thereby left to him after death; he may more easily materialize and operate on the physical plane in undesirable ways. it is on the whole fortunate that the practice has not persisted

mented by an object- the scale of which answers to the same series as the group of columns- in the form of a portable seat (plate ii, 3, following p. 50. within it are some remains of the lower part and attachments of a figure. it is evident that we have here a palanquin either for a divinity or for his earthly representative, the priest-king, recalling the sedia-gestatoria still used by the papa-re at rome(*op. cit, pp. 222, 223, 224) 248. in its general arrangements the ritual chamber of the palace of phaestos was similar to the masonic temple in the palace of minos, but it contained no throne- an omission which is explained by the portable seat found in the shrine. evidently in some cases the initiator in the mysteries was carried in procession and retained the seat in which he had been

to a great extent rejecting her sacramental and contemplative treasures. 558. the reappearance of speculative masonry 559. after the reformation in england ecclesiastical architecture practically ceased as an activity of the guilds, and the operative lodges fell into decay since their work was no longer needed. but while the reformation thus injured operative masonry, it made europe safe for the re-emergence into comparative publicity of the speculative art. the guilds had always accepted rich and influential patrons, and there was nothing new in the introduction of theoretic masons into the lodges. some have denied the possibility of any speculative masonry existing before the revival; but speculation was the rule rather than the exception in all the guilds, not only the masonic, and in

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

f the soul. a critical history of the doctrine of a future life. new york: greenwood press, 1968. edward, paul, ed. the encyclopedia of philosophy. new york:macmillan, 1967. macgregor, geddes. angels.ministers of grace. new york: paragon house publishers, 1988. magill, frank n, ed.masterpieces ofworld philosophy. new york: harpercollins, 1990. maritan, jacques. the sin of the angel. an essay on a re-interpretation of some thomistic positions. westminster,maryland: newman press, 1959. pegis, anton c. basic writings of saint thomas aquinas. new york: random house, 1945. tugwell, simon. human immortality and the redemption of death. london: darton, longman and todd, 1990. aquino, michael a. michael aquino (b. october 16, 1946, founder of the temple of set, was born in san francisco, californi

from about 2100 b.c.e. to c. 1786 b.c.e, and the new kingdom lasted from about 1580 b.c.e. to c. 1080 b.c.e. then began a series of incursions by the assyrian and persian empires, though ancient egypt was not really brought to an end until after alexander the great conquered it in 332 b.c.e. from about 3000 b.c.e, egyptian official religion recognized the pharaoh as the offspring of the sun god, re, and thus as a god himself. there were many other gods and goddesses in the egyptian pantheon, whose domains covered everything from natural phenomena like air (the god shu) to cultural phenomena like writing (the goddess safekht. many gods were represented as e 77 78 egypt an animal or part-human/part-animal, perhaps the residue of earlier animal worship. generally, egyptians gave most promine

the egyptian pantheon, whose domains covered everything from natural phenomena like air (the god shu) to cultural phenomena like writing (the goddess safekht. many gods were represented as e 77 78 egypt an animal or part-human/part-animal, perhaps the residue of earlier animal worship. generally, egyptians gave most prominence to those gods associated with the nile (hapy, sothis, sebek, the sun (re, re-atum, horus, and helping the dead (osiris, anubis, sokaris. during the time of the old kingdom, the sun god re was the dominant god. re served to give immortality to the collective state through the pharaoh, his son. the sun seemed to the egyptians and to many other ancients to be clearly immortal, as it died every evening, traveled through the underworld, and was reborn every morning. the

wing process the pharaoh had to undergo is unclear. the theology was that he entered the divine realm, that is, the circuit of the sun god, by right. they did not have to answer to anyone and did not have to visit osiris in the underworld. even so, the pharaohs sometimes gave evidence of anxiety about the journey. in general, the newly dead, in the form of their ba and ka, traveled in the boat of re, the sun god, as he made his way across the sky. in the west, as re reached the underworld with his load of new arrivals, the deceased disembarked and proceeded through seven gates, each with a gatekeeper, watcher, and herald. at each gate, and at several other instances, one would have to consult the book of the dead in order to recite the names and formulas that would allow further progress

scovery and retrospective reconstitution. therefore we believe that satanism, as a religion, is an expression of ones understanding of the world around one, ones place in that world and ones duty to the self. it s a constant interplay of cause and effect that we attempt to control by the method of magic. if we keep basic physics in mind and learn to adjust any given action to the proper chord the re-action will become mathematically predictable. the mechanics of space have always been a key to the successful practice of magic. the balance of the manifesto outlines the various grades of development within the order. as reflected in this document, gotos leans heavily toward the ceremonial magic tradition, especially as bequeathed to modern satanism by aleister crowley and crowley s student

LIBER 777

names of god) in that language have not been entered. further proof reading is probably required] this electronic edition of 777 was prepared from the version of 777 revised printed in 777 and other qabalistic writings (originally published as the qabalah of aleister crowley. as far as i can tell this was a facsimile from the 1955 first edition of 777 revised; while crowley s original preface was re-set in the 1955 edition, the tables of correspondence, crowley s notes thereon, and the appendix giving the trigrams and hexagrams of the i ching were (with minor exceptions) in their turn straight facsimiles from the original 1909 edition of 777. in preparing the present edition i have included, besides the preface, tables, notes and appendix from the original edition, the following additional

lly referenced 777 by page number, such references are usually coupled with reference to the column. for ease of reading, columns are arranged from left to right across a single page. obvious typos have been corrected; other questionable readings are noted below. last revised and checked 08.12.2003; fixed a couple of errors in the column numeration of coptic alphabet; added reference to the canon re: attribution of apostles to zodiac; a few minor corrections and clarifications in the endnotes; still not done the arabic. 51 endnotes notes to crowley s preface 1 s.l. macgregor mathers. 2 the reference is probably to the heptameron seu elementa magica, a 16th-century grimoire of planetary magick (published with the fourth book of pseudo-agrippa) deriving in part from the solomonic cycle and i

LIBER ALEPH

tis. 30 ae de lege motus. 31 a# de legibus contra motum. 32 az de necessitate communi. 33 ah de libertate corporis. 34 aq de libertate mentis. 35 ai de libertate iuvenum. 36 ak de vi per disciplinam colenda. 37 al de ordine rerum. 38 am de fundamentum civitatis. 39 an de voluntate iuvenum. 40 ax de modo disputandi. 41 ao de voluntate iuvenis cognoscenda. 42 ap de auro rubeo. 43 a% de sapientia in re sexuali. 44 ar de gradibus quis scienti. 45 as de virtute audendi. 46 at de arte mentis colendi (1) mathematica. 47 au sequitur (2) classica. 48 af sequitur (3) scientifica. 49 ac de modo quo operet lex magica. 50 ay de machina magica. 51 aw de harmonia anim cum corpore. 52 ba de mysterio prudenti. 53 bb de arte alchemica. 54 bg de arcano subtilissimo. 55 bd de menstruo artis. 56 be de necessit

libra in qua quattor virtutes quipollent 159 #d de pyramide 160 #e prolegomena de silentio 161# de natura silentii nostri 162 #z de formula recta draconis 163 #h de sua carta c.lorum 164 #q de opere suo 165 #i de fratribus nigris 166 #k de arte alchymistica 167 #l de femina qu est propria ioco 168 #m de formula femin 169 #n verba magistri sui de femina 170 #x de via propria feminis 171 #o de hac re altera intelligenda 172 #p de clavibus mortis et diaboli, arcanis tarot fraternitatis r.c. 173% sequitur de his viis 174 #r de oculo hoor 175 #s de sua initiatione 176 #t de herba sanctissimo arabico 177 #u de quibusdam mysteriis, qu vidi 178 #f de quodam modo meditationis 179 #c sequitur de hac re 180 #y sequitur de hac re 181 #w conclusio de hoc modo sanctitatis 182 za de via sola solis 183 z

a sanctissimo arabico 177 #u de quibusdam mysteriis, qu vidi 178 #f de quodam modo meditationis 179 #c sequitur de hac re 180 #y sequitur de hac re 181 #w conclusio de hoc modo sanctitatis 182 za de via sola solis 183 zb de prudentia fraternitatis a.a. 184 zg altera de sua via 185 zd de prudentia artis docendi 186 ze de mente inimica animo 187 z# de illuminatorum operibus diversis 188 zz de eadem re altera verba 189 zh de pace perfecta luce 190 contents ix zq de pace perfecta 191 zi de morte 192 zk de adeptis r. c. eschatologia 193 zl de nuptiis summis 194 zm de arte voluptatis dilemma qu dam 195 zn de hoc modo dissoluitio 196 zx de com.dia qu pan dicitur 197 zo de ludo amoris 198 zp de gaudio stupri 199 z% de c citia philosophorum antiquorum 200 zr de heresia manich a 201 zs de veritate r

so close kin to thee it may not be hurtful to thee if this balance is not truly adjusted. thou hast need of the whole force of the universe to work with thy will; but this force must be disposed about the shaft of that will so that there is no tendency to hindrance or to deflection. and in my love of thee i will adorn this thesis with example following. i liber aleph vel cxi 44 a% de sapientia in re sexuali (of wisdom in sexual matters) onsider love. here is a force destructive and corrupting where by many men have been lost. yet without love man were not man. therefore thine uncle richard wagner made of our doctrine a musical fable, wherein we see amfortas, who yielded himself to seduction, wounded beyond healing; klingsor, who withdraw himself from a like danger, cast out forever from th

many a peril that is proper to us others. only, be she in awe and wariness, for in her is no principle of resistance to choronzon, so that if she become disordered in her moods, as by lust, or by drunkenness, or by idleness, she hath no standard whereunto she may rally her forces. in this see thou her need of a well-guarded life, and of a true man for her god. i liber aleph vel cxi 172 #o de hac re altera intelligenda (more things to be understood concening this) ark then, o my son, how in the ancient books of magick it is man that selleth his soul unto the devil, but woman that maketh pact with him. for she hath constantly the wit and power to arrange things at his bidding, and she payeth this price of his alliance. but a man hath one jewel, and, bartering this, he becometh the mockery o

LIBER ARARITA

ere they differ significantly from those in the 1991 edition, are by the present editor. love is the law, love under wi, liber dcccxiii vel ararita svb figvra dlxx v a a publication in class a 1 i a 0. o my god! one is thy beginning! one is thy spirit, and thy permutation one! 1. let me extol thy perfections before men. 2. in the image of a sixfold star that flameth across the vault inane, let me re-veil thy perfections. 3. thou hast appeared unto me as an aged god, a venerable god, the lord of time, bearing a sharp sickle. 4. thou hast appeared unto me as a jocund and ruddy god, full of majesty, a king, a father in his prime. thou didst bear the sceptre of the universe, crowned with the wheel of the spirit. 5. thou hast appeared unto me with sword and spear, a warrior god in flaming armou

LIBER BATRACHOPHNEROBOOCOSMOMACHIA

eptune. the utmost attention to detail is now necessary, as the picture is highly complex, apart from the difficulty of appreciating relative size and distance. let this picture be practised month after month until it is absolutely perfect. the tendency which may manifest itself to pass into dhyana and samadhi must be resolutely combated with the whole strength of the mind. let the practicus then re-commence the picture, starting from the sun, and adding the planets one by one, each with its proper motion, until he have an image perfect in all respect of the solar system as it actually exists. let him particularly note that unless the apparent size approximate to the real, his practice is wasted. let him then add a comet to the picture; he may find, perhaps that the path of this comet may

LIBER CCCXXXV ADONIS

ack shows a room furnished with the luxury of a man of the world. a low balcony of marble at the back gives a view of the city, and of the tigris winding far into the distance, where dim blue mountains rim the horizon [the doctor conducts his client to a lounge, where they sit. hermes. bring the old chian, hanuman [the negro goes to obey. this joke is the accepted way of scaring folk; and if they.re scared, they may find confidence which is half cure. most people have no sense. if only they would sweat, and wash, eat slow, drink less, think more, the leech would starve or go. but they prefer debauchery, disease, clysters, drugs, philtres, filth, and paying fees! now then, to business! liber cccxxxv 24 psyche. tell me how you guessed it was my heart that found itself distressed! hermes. i a

LIBER CCXLII AHA

f earth upon their holiness! they fast, they eat fantastic food, they prate of beans and brotherhood, wear sandals, and long hair, and spats, and think that makes them arahats! how shall man still his spirit-storm? rational dress and food reform! olympas. i know such saints. marsyas. an easy vice: so wondrous well they advertise! o their mean souls are satisfied with wind of spiritual pride. they.re all negation .do not eat; what poison to the soul is meat! drink not; smoke not; deny the will! wine and tobacco make us ill. magic is life; the will to live is one supreme affirmative. these things that flinch from life are worth no more to heaven than to earth. affirm the everlasting yes! olympas. those saints at least score one success: perfection of their priggishness! marsyas. enough. the

LIBER CHANOKH

re all drawn from the water tablet. there was some confusion in the communication of this name, it was initially gives as iduigo but corrected shortly afterwards. 18: most other printed versions of the calls give moooah here (the final .e. is just a product of crowley.s phonetic rendering. probably another instance of someone reading one of dee.s lowercase .h.s as an incomplete .b (see note above re sobolo/ loholo in the first key. 19: a variant translation of this call appears in the vision and the voice, second thyr: this includes a few glosses by crowley as well as some reinterpretations of a couple of phrases (e.g, orsba od dodrmni zylna .drunken and vexed in itself. is rendered .ecstasy and irritation of orgasm. and moooah ol cordziz, glossed .it repenteth me that i made man. by kelly

LIBER CLXV A MASTER OF THE TEMPLE

dvise me on that score. to-day, i received the equinox ordered last april. it had been sent to my brother s club and had been lying there for a month, the equinox 150 and all the while i had been waiting and hoping for its arrival. then, when hope was about dead, i obtained a trace of it. it came as a drink of sweet nectar to a thirsty pilgrim, and it is wonderful how much better i feel. the note re neophytes and probationers has set me at rest about the silence of fra p.a; and confirms, what all the while i have suspected, that his delay in answering is a test. this confirmation is cheering, however hard the trial may have been, in so far as i had made up my mind to work on, whether he writes or not, and had got quite used to the idea of having to work out my own path, without outside aid

since i made an entry. will write down a few of the events that i remember during that time. have done some slight morning and evening practice almost every day. have occupied a fair amount of time in giving what instructions i can on occult matters to those who have requested information. s. and l. have become sufficiently interested to apply for studentship, and w. has at last written and asked re probationer-ship. have heard finally from fra p.a. and answered his letter. nov. 26, 11:40 to 11:55 p.m. meditation on love. commenced with sending love to the six directions of space (see training of the mind, the equinox, vol. 5. became identified with love to the exclusion of all other ideas. it is verily a dew which dissolves thought [dangerous, though, for a beginner. often means little mo

ion of all other ideas. it is verily a dew which dissolves thought [dangerous, though, for a beginner. often means little more than the maudlin benevolence of one who has dined too well. fill yourself with love, and it will flow out of its own accord. o.m] nov. 27. letter from chancellor of a\a. was glad to receive this, as it cleared up a point that had long troubled me. note: this was the point re astral journeys, mentioned before [this gave fra. v.i.o. fresh confidence, and we find records of experiments at once. ed] nov. 27, 11:6 to 11:28 p.m. astral journey. rising on the planes. will try and recount this experience in detail as it was somewhat different from any previous experiment. after prayer, formulated astral enclosing body and began to rise. tried to ascend middle pillar. dark

LIBER DCCCLX JOHN ST

are very arid, and chiefly valuable as a training of the will, while the ceremonies of the magic of light tune up the soul to that harmony when it is but one step to the crown. the real plan is, then, to train the will into as formidable an engine as possible, and then, at the moment in the ritual when the real work should be done, to fling forth flying that concentrated will .whirling forth with re-echoing roar, so that it may comprehend with invincible will ideas omniform, which flying forth from that one fountain 1 [published in equinox i (2) as .the psychology of hashish] john st. john 47 issued: whose foundation is one, one and alone..1 as therefore discipline of whatever kind is only one way of going into a wood at midnight on easter eve and cutting the magic wand with a single blow

LIBER DCCCXI ENERGIZED ENTHUSIASM

hat, when they have proved the religious instinct to be a mere efflorescence of the sex-instinct, they have destroyed religion. we should rather consider that the sailor fs tavern gives him his only glimpse of heaven, just as the destructive criticism of the phallicists has only proved sex to be a sacrament. consciousness, says the materialist, axe in hand, is a function of the brain. he has only re-formulated the old saying, gyour bodies are the temples of the holy ghost. h! now sex is justly hallowed in this sense, that it is the eternal fire of the race. huxley admitted that gsome of the lower animalcula are in a sense immortal, h because they go on reproducing eternally by fission, and however often you divide x 6 liber dcccxi by 2 there is always something left. but he never seems to

er is chosen for each, the conductor whose reputation is greatest and the one most suitable for the post. they then chants hymns made in god fs honour in many metres and melodies, sometimes singing in chorus, sometimes on band beating time to the answering chant of the other (now) dancing to its music (now) inspiring it, at one time in processional hymns, at another in standing songs, turning and re-turning in the dance. gthen when each band has feasted (that is, has sung and danced) apart by itself, drinking of god-pleasing (nectar, just as in the bacchic rites men drink the wine unmixed, then they join together and one chorus is formed of the two bands, in imitation of the joined chorus on the banks of the red sea, because of the wonderful works that had been there wrought. for the sea a

LIBER DXXXVI

ptune.3 the utmost attention to detail is now necessary, as the picture is highly complex, apart from the difficulty of appreciating relative size and distance. let this picture be practised month after month until it is absolutely perfect. the tendency which may manifest itself to pass into dhy.na and s.madhi must be resolutely combated with the whole strength of the mind. let the practicus then re-commence the picture, starting from the sun, and adding the planets one by one, each with its proper motion, until he have an image perfect in all respects of the solar system as it actually exists. let him particularly note that unless the apparent size approximate to the real, his practice is wasted. let him then add a comet to the picture; he may find, perhaps, that the path of this comet ma

LIBER HHH

the hebrew alphabet, a, m and c, giving awmyca (or some permutation thereof, which enumerates to 358, the number of cjn, nechesh, a serpent (e.g. in gen. iii, and jycm, messiach, the anointed one. the three mother letters are referred to the three chapters of liber hhh as indicated, and svb figvra cccxli 9 its number, 341, is the sum of these letters. the other three letters, aleph, yod and vau, re-arranged, give way, a hebrew spelling of iao, which adds to 17. even leaving aside the purported liber iao, there is evidence in other crowley mss. that he referred the letters of iao to the .three enthusiasms. as i= iacchus (dionysus, a= aphrodite, o `orus (as a cognate of apollo: a permissable fudge since the aspirate is not a letter in greek. 7 this whole section parallels .liber pyramidos

LIBER LLL PARADIGMAT PIRATE

wins the race h. no one profits from an individual burning out. section 1 lucid dreaming (based on working with stephen laberge, ph.d. and howard rheingold fs exploring the world of lucid dreaming) the process of mastering the art of lucid dreaming is conducted in several stages. it is not as easy as one would suppose. however, keeping a dream journal is usually a good place to start, as well as re-reading or re-visualizing your dreams in order to be able to consciously attain awareness of your dreamscape. it frequently proves to be a precursory method of eventually taking conscious control of your dreams and using them for magical purposes. there are several ways that can be employed over a period of time, and the neophyte will explore and master these techniques. this section of liber l

LIBER LXVII THE SWORD OF SONG

rd of song [liber lxvii] first published society for the propagation of religious truth .benares [i.e. boleskine, foyers, inverness] 1904 e.v. reprinted in vol ii. of crowley.s collected works society for the propagation of religious truth 1906 e.v. this electronic edition (layout &c. based on the collected works printing) first hastily prepared by frater t.s. for sunwheel oasis, o.t.o. 2001 e.v. re-proofed and corrected edition issued by celepha s press august 2003 e.v. last revised june-july 2004 (c) ordo templi orientis jaf box 7666 new york ny 10116 u.s.a. i .you are sad! the knight said, in an anxious tone .let me sing you a song to comfort you .is it very long. alice asked .it.s long. said the knight, but it.s very very beautiful. the name of the song is called .the book of the beast

ach at that! it.s quite in your line, and would bring down your fat. you.ve a very fine voice.could you only control it! and an emerald ring.and i know where you stole it! but for goodness sake give up attemptiing br nnhilde; try a boarding-house cook, or a coster.s matilda! 75 80 85 90 95 100 105 110 the philosophical impasse. practical advice. advice to poet.s fat friend. pentecost 25 still you.re young yet, scarce forty.we.ll hope at three score you.ll be more of a singer, and less of a whore. each to his trade! live out your life! fondle your child, and buss your wife! trust not, fear not, street straight and strong! don.t worry, but just get along. i used to envy all my balti coolies21 in an inverse kind of religious hysteria, though every one a perfect fool is, to judge by philosophi

jest; at worst, a play of fiends uncouth, mocking the soul foredoomed to pain. in any case, its run must range through countless miseries of change. so far, no farther, gentle youth! the mind can see. so much, no more. so runs the premiss major plain; identical, the noble truth first of the buddha.s noble four! the premiss minor. i deplore these limitations of the mind i strain my eyes until they.re blind, and cannot pierce the awful veil* in memoriam. all is sorrow 270 275 280 285 290 295 300 305 bard is pleased with himself. poetee manifests a natural irritation. sabb pi dukkham. beyond thought, is there hope? maya again. vision of the 30 the sword of song that masks the primal cause of being. with all respect to buddha, fleeing the dreadful problem with the word .who answers, as who ask

e the subtle splendour, and the wise love and dear bliss of truth. beware lest your lewd laughter set a snare for any! thus and only thus will i admit a difference .twixt spirit and the things of sense. what is the quarrel between us? why do our thoughts so idly clatter? i do not care one jot for matter, one jot for spirit, while you say one is pure ether, one pure clay. i.ve talked too long: you.re very good. i only hope you.ve understood! remember that .conversion. lurks nowhere behind my words and works. go home and think! my talk refined to the sheer needs of your own mind. you cannot bring god in the compass of human thought? up stick and thump ass! let human thought itself expand. bright sun of knowledge, in me rise! lead me to these exalted skies to live and love and understand! pay

ead of settling down to an enlightened and by no means overcrowded polygamy, prefer to employ poison. this is perhaps true, of goneril at least; regan is, if one may distinguish between star and star, somewhat the finer character. this criticism is perhaps true in part; but i will not insult the intelligence of my readers. i will leave it to them to take the obvious step and work backwards to the re-exaltion of lear, cordelia, edgar and company, to the heroic fields of their putty elysium (putty, not 1 this may merely mean .despite the fact that i am dying.though i am almost too weak to speak. if so, the one phrase in the play which seems to refute our theory is disposed of. execution of such criminals would be a matter of routine at the period of the play. 48 the sword of song putney) in

LIBER LXXVIII

cowardly, thankless and unreliable. clever and quick in thought and speech. feelings of pity easily roused, but unenduring. geburah of v (defeat, loss, malice, spite, slander, evilspeaking. herein the angels layna and hymuj bear rule. a description of the cards of the taro 39 xl the lord of earned success six of swords two hands, as before, each holding two swords which cross in the centre. rose re-established thereon# and k above and below, supported on the points of two short daggers or swords. success after anxiety and trouble; self-esteem, beauty, conceit, but sometimes modesty therewith; dominance, patience, labour, etc. tiphareth of v (labour, work, journey by water. ruled by the great angels lauhr and lazyy. xli the lord of unstable effort seven of swords two angelic radiating hand

ments; little gain for much labour. therein lajrh and larxm are ruling angels. li the lord of shortened force eight of swords four white radiant angelic hands issuing from clouds, each holding two swords, points upwards; all the points touch near the top of the card. hands issue, two at each bottom angle of the card. a description of the cards of the taro 45 the pose of the other sword symbols is re-established in the centre. above and below are the decan symbols& and c. too much force applied to small things: too much attention to detail at the expense of the principal and more important points. when ill dignified, these qualities produce malice, pettiness, and domineering characteristics. patience in detail of study; great care in some things, counterbalanced by equal disorder in others

is sometimes cited as liber lxxviii. the present e-text is based on a key-entry made from the equinox printing by w. e. heidrick for o.t.o. this transcript corrected a few errors in the hebrew names of the angels from the equinox printing (the compositor consistently gave kaph for nun) and planetary symbols for small cards; a few more were corrected by the present editor. the ankh design has been re-drawn and coloured. it has not, however, been completely conformed to the description in the text: adding the names of the trumps to the circle would make an unreadable mess of it; and the taurus sign and pentacle would have to be made disproportionately small to fit in the earth space where the arms of the tau join. the writing in theban script at the top reads hru not hua and should be read l

LIBER NU

he desert of sand, or if not, a place unfrequented, and without objects to disturb the view. such are moorlands, fens, the open 4 liber n v sea, broad rivers, and open fields. also, and especially, the summits of mountains. there let him invoke the goddess as he hath wisdom and understanding to do so. but let this invocation be that of a pure heart, i.e. a heart wholly devoted to her, and let him re-member that it is hadit himself in the most secret place thereof that invoketh. then let this serpent hadit burst into flame. this is the fourth practice of magick art (ccxx. i. 61. 18. then shall the aspirant come a little to lie in her bosom. this is the third indication of the nature of the result (ccxx. i. 61. 19. let the aspirant stand upon the edge of a precipice in act or in imagination

LIBER SAMEKH

brick. h. magick in theory and practice (book 4 part iii. paris: lecram press, 1930. facsimile reprints: secaucus, new jersey: castle books, 1966, 1991; thame, oxon: i-h-o, 2000. tannhauser, a story of all time. london: kegan paul, trench, trubner& co: 1902. reprinted in collected works, vol. i. qelhma (3 vols; sometimes cited as the holy books. london, privately published ca. 1909. expanded and re-set reprint, thame, oxon: suhal, 1993. see also equinox iii (9. liber samekh& liber viii 50. qelhma: the holy books of thelema. see equinox iii (9. the urn and other papers. see equinox iv (3. the vision and the voice with commentary and other papers. see equinox iv (2. crowley, aleister& jones, charles stansfeld: aleister crowley and the practice of the magical diary. scottsdale, arizona: new

. leiden: e.j. brill, 1989. mathers, s.l. gmacgregor h and crowley, aleister (eds; mathers f gtranslator h credit is spurious: goetia vel clavicula salamonis regis. foyers, inverness: society for the propagation of religious truth, 1904. facsimile reprint london: equinox, 1976. facsimile reprint including crowley fs holograph annotations and marginal doodles, thame, oxon: first impressions, 1992. re-set reprint with additional editorial material, york beach, maine: samuel weiser, 1995 (ed. by william breeze. preisendanz, karl (ed: papyri graca magica: die griechischen zauberpapyri (2 vols. leipzig: teubner, 1928-31; second edition stuttgart: teubner, 1973. regardie, francis israel: ceremonial magic. wellingborough: aquarian, 1980 (ed) the golden dawn (full title: the teachings, rites and c

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

le to prevent the extension of hospitality to someone who ought not to receive it, both recipients say things that should not be said (in hrungnir fs case that he will possess asgard and freyja, and in both cases thor fs hammer gets odin out of this tight spot. deities, themes, and concepts 215 see also loki references and further reading: philip n. anderson, gform and content in the lokasenna: a re-evaluation, h edda, 1981: 215.225. a. g. van hamel, gthe prose-frame of lokasenna, h neophilologus 14 (1929: 204.214. joseph harris, gthe senna: from description to literary theory, h michigan germanic studies 5 (1979: 65.74. john mckinnell, gmotivation in lokasenna, h saga-book of the viking society 22 (1987.1988: 234.262. loki trickster figure, lives among the gods but will fight with the gia

LOGOMACHY OF ZOS

ythology, were to devise and print on the internet plans for a supersonic jet, would you build and fly iisthe logomachy of zos by austin osman spare wisdom is a stasis: knowledge is like the 'snake of eternity, constantly eating itself and never finishing. more bathos: connexity of all our bloody selves to ego is a nightmare commanded by the overlooked, unobeyed latencies of return, essential for re-union. ego expands by that which evokes mutual effluxes; therefore look for the theocentric in the egocentric. if god personalizes our deficiencies, then, we thus personify his? subject understanding object by 'as if' may become, with courage, an ingressive emotional experience giving mutual expression. falsehood, and all sham conceits, are the reflected memory of the derelated and forgotten ev

xpands by that which evokes mutual effluxes; therefore look for the theocentric in the egocentric. if god personalizes our deficiencies, then, we thus personify his? subject understanding object by 'as if' may become, with courage, an ingressive emotional experience giving mutual expression. falsehood, and all sham conceits, are the reflected memory of the derelated and forgotten event resurging, re-exhibiting for validation; for whatever you pretend, holds a misplaced truth, i.e, inaccurately related time and place. this also is true of the future. time here is long c of whom do we ask forgiveness when we hate ourselves? our urges are ever ubiquitous, affinities change, and knowledge becomes redundant. never too old to learn, always too old to be taught. if all realization is by our relat

e is of one thing through another. within us all, and ever co-essential, is a prescient unknown informer who tones all experience as good and evil: therefore, whatever values or beliefs we hold, to transgress them is fatal. any fact or fiction has no difficulty in finding relatables as supporting w=h' z' 5( w( 1"4..q* reality when instantly and simultaneous to time and place. our difficulty is to re- 3, y..q( m ^9 '7a h7 -belief, religion or faith) as substitute of real belief (which needs no other reality than its own: what you cannot conceive as yourself is yourself (as another reality. abstract or concrete: if you suggest a wish to the thing you desire of, in their own manner, there will be a response: so, if i ask my mind in an( s. s. e( 5( i shall receive a true answer, although i may

de ourselves: for nothing you can conceive will be beyond self: to see nullity. look within. we imagine our thinking& reasoning is within, whereas it only manifests through the body (the expressional means. hate in its various forms is the strongest emotion, far more potent and far easier to evoke than any other. hence there are more people labouring to make the world worse than better. until man re-assesses= 5..q 2 9"d..q e..t' 5> 2' 6, e -defeating and pre-determined, his future will be a baleful aftermath. we are not individuated so much by our material composition as by our purposeful functioning to redirect the ids, to channel them by arbitrary means, as though self-willed. we are all self-constructed egos and necessarily concentric; whether altruistic or not is as may be. o, death, t

tiveness when conveying pure sentiment. where ego goeth, there only is the sensation and perception of reality. g. e w=h. g% v u]%d. 3"d. workings of equity from our own past karma. we make words ambiguous by adding our meaning; qualifications become endless and few understand themselves or each other. whatever you assert of the gods is more true of yourself. all ways to heaven lead to flesh. our re-orientation and ascent from earth must start here: nothing is obtained except by desire and our only medium is flesh. mouth and hand. in the midst of reality we strive for unreality, hence i teach the equal reality of all things, man and his illusions. flesh of dreams c there is a lamentable display of the nonartists shadow-fighting their fears; automata actuated by their own committed untruths

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

y due to gerald gardner s (1886-1964) extensive writings and coven expansion. the system regarded magic as a natural process, and to build knowledge from the earth, from which is powers reside. many grasped this ideology well, given aid no doubt to the nature conscious fever of the 1960 s (1. it is considered that humanity has destroyed enough of its natural resources to begin the long process of re-building from the industrial revolution. witchcraft offered a sister/brotherhood of individuals seeking the love of nature and folk magic, from which many in europe in our current time are seeking yet again. witchcraft is the direct descendent of ancient shamanic cultures and practices, which has flourished with humanity since the beginning of time. the essence of witchcraft is of two basic asp

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

. in this story, each new creation originates from a vast ocean that washes upon the shores of nothingness. in the middle of this ocean, lord vishnu, asleep in the coils of a giant cobra, is awakened by the sound of om, the sacred syllable. this is how the dawn of creation breaks. from vishnu s navel appears a lotus flower, within which is brahma, the god of creation. vishnu then orders brahma to re-create the cosmos, and he and the cobra disappear. brahma uses parts of the lotus flower to build the universe, including earth, which he then populates with humans. fascinatingly, brahman, the one (extremely approximately, more or less the equivalent of god, the universal essence, in monotheism, plays no role in the cycling of the universe. interestingly, the rig-veda, the oldest hindu sacred

tics and herbicides and the practice of mining would become common on earth? or rather, should we not accept the fact that adaptation to a given environment through natural selection is a better explanation? nonetheless, it is not only microbes that teach us much about evolution. we describe next how phylogenetic trees coupled with sophisticated laboratory techniques have allowed us to physically re-create genes that went extinct millions of years ago. resurrecting ancient genes as we just described, the analysis of dna homologies allows scientists to study the past by looking at the divergence of dna base pairs among existing species. in recent years, biologists have gone much further than just building phylogenetic trees based on dna data: phylogenies have been used to recreate ancient

function, for example, the production of a particular protein. to date, at least a dozen extinct genes have been resurrected. one of these genes determines the production of rhodopsin, an eye pigment involved in dim light vision. based on phylogenetic tree dating, this gene would have been present in dinosaurs at a time depth of about 240 million years ago. when introduced into living cells, this re-created gene performed well and produced rhodopsin. this observation tells us several things. first, it is now possible to reconstruct functional, extinct genes in the laboratory and study ancient life-forms in a manner not possible with conventional paleontological methods (fossils. for example, we can now infer that dinosaurs were able to see well in dim light. second, the fact that these gen

MAGIC AND SPELLS

ells. it is possible for the spell effect to extend outside the wild magic zone; however, its point of origin cannot exceed its range. if the result generated would do that, adjust the point of origin to the limit of the range in the randomly generated direction. spells whose range is personal or touch simply fail. t magic open any three books describing the magic and mage lore of faer n, and you're apt to find three conflicting accounts of the origins and true nature of -magic. some of this apparent contradiction is deliberate falsehood designed to restrict the mastery of magic to those beings properly trained. much of the rest of it arises from strange views or outright mistakes often unwittingly" reproduced by later scholars. hear now the truth of things, as best it is understood. to sp

entals or animals only) deities: aerdrie faenya, angharradh, anhur, arvoreen, baervan wildwanderer, baravar cloakshadow, berronar truesilver, chaun-tea,clangedin,corelon larethian,cyrolale,dep sashelas, t magic 63 deneir, dugmaren brightmantle, eilistraee, eldath, flandal steelskin, gaerdal ironhand, garl glittergold, gorm gulthyn, gwaeron windstrom, haela brightaxe, hanali celanil, hathor, horus-re, ilmater, isis, labelas enoreth, lathander, lliira, lurue, marthammor duin, mielikki, milil, moradin, mystra, nephthys, nobanion, osiris, rillifane rallathil, segojan earthcaller, sehanine moonbow, sel ne, sharess, sharindlar, shiallia, solonor thelandira, sune, thard harr, torm, tymora, tyr, valkur, yondalla. deities: arvoreen, brandobaris, cyrrollalee, sheela peryroyl, urogalan, yondalla. gra

omain deities: angharradh, azuth, deep sashelas, deneir, dugmaren brightmantle, dumathoin, goud, gwaeron windstrom, labelas enoreth, milil, mystra, oghma, savras, sehanine moonbow, shar, siamorphe, thoth, tyr, waukeen. law domain' deities: arvoreen, azuth, bane, berronar truesilver, clangeddin, cyrrollalee, deep duerra, gaerdal ironhand, gargauth, garl glittergold, gorm gulthyn, helm, hoar, horus-re, ilmater, jergal, kelemvor, laduguer, loviatar, moradin, nobanion, osiris, red knight, savras, set, siamorphe, tiamat, torm, tyr, ulutiu, urogalan, yondalla. illusion domain spells 1 silent image 6 mislead 2 minor image 7 project image 3 displacement 8 screen 4 phantasmal killer 9 weird 5 persistent image hatred domain spells 1 doom 6 forbiddance 2 scare 7 blasphemy 3 bestow curse 8 antipathy 4

ndard action. the mental ward is an abjuration effect with a duration of 1 hour that is usable once per day. nobility domain' deities: eilistraee, hathor, malar, sehanine moonbow, sel ne, sharindlar. granted power: turn or destroy lycanthropes as a good cleric turns or destroys undead. you can use this ability a total number of times. per day equal to three+ your charisma modifier. deities: horus-re, lathander, milil, nobanion, red knight, siamorphe. granted power: you have the spell-like ability to inspire allies, giving them a +2 morale bonus on saving throws, attack rolls, ability checks, skill checks, and weapon damage rolls. allies must be able to hear you speak for 1 round. using this ability is a standard action. it lastsa number of rounds equal to your charisma bonus and can be use

f you fall below 0 hit points, you regain a number of hit points equal to 1d8+ your charisma modifier. this supernatural ability functions once per day. if an attack brings you to -10 hit points or less, you die before this power takes effect. 1 charm person 2 lesser restoration 3 remove disease 4 reincarnate f atonement renewal domain spells 6 heroes' feas retribution domain deities: hoar, horus-re, kiaransalee, loviatar, osiris, shevarash, tyr, uthgar. granted power: if you have been harmed by someone in combat, you may make a strike of vengeance with a melee or ranged weapon against that individual on your next action. if this attack hits, you deal maximum damage. you may use this supernatural ability once per day. retribution domain spells 1 shield of faith 6 banishment 2 endurance 3 s

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

r ring des nibelungen, is based upon the mystery rituals of the odinic cult. while the great composer took many liberties with the original story, the ring operas, declared to be the grandest tetralogy of music dramas the world possesses, have caught and preserved in a remarkable manner the majesty and power of the original sagas. beginning with das rheingold, the action proceeds through die walk re and siegfried to an awe-inspiring climax in g tterd mmerung "the twilight of the gods" click to enlarge the nine worlds of the odinic mysteries. the nordic mysteries were given in nine chambers, or caverns, the candidate advancing through them in sequential order. these chambers of initiation represented the nine spheres into which the drottars divided the universe (1) asgard, the heaven world

it has also been demonstrated that minerals and plants affect the human constitution according to their colors. thus a yellow flower generally yields a medicine that affects the constitution in a manner similar to yellow light or the musical tone mi. an orange flower will influence in a manner similar to orange light and, being one of the so-called secondary colors, corresponds either to the tone re or to the chord of do and mi. the ancients conceived the spirit of man to correspond with the color blue, the mind with yellow, and the body with red. heaven is therefore blue, earth yellow, and hell--or the underworld--red. the fiery condition of the inferno merely symbolizes the nature of the sphere or plane of force of which it is composed. in the greek mysteries the irrational sphere was al

as a much wider scope than that of sight, for whereas the ear can register from nine to eleven octaves of sound the eye is restricted to the cognition of but seven fundamental color tones, or one tone short of the octave. red, when posited as the lowest color tone in the scale of chromatics, thus corresponds to do, the first note of the musical scale. continuing the analogy, orange corresponds to re, yellow to mi, green to fa, blue to sol, indigo to la, and violet to si (ti. the eighth color tone necessary to complete the scale should be the higher octave of red, the first color tone. the accuracy of the above arrangement is attested by two striking facts (1) the three fundamental notes of the musical scale--the first, the third, and the fifth- correspond with the three primary colors--red

or vapor green lower manas, or animal soul critical state yellow buddhi, or spiritual soul water orange prana, or life principle critical state red kama rupa, or seat of animal life ice this arrangement of the colors of the spectrum and the musical notes of the octave necessitates a different grouping of the planets in order to preserve their proper tone and color analogies. thus do becomes mars; re, the sun; mi, mercury; fa, saturn; sol, jupiter; la, venus; si (ti) the moon (see the e. s. instructions) click to enlarge the four elements and their consonantal intervals. from fludd's de musica mundana. in this diagram fludd has divided each of the four primary elements into three subdivisions. the first division of each element is the grossest, partaking somewhat of the substance directly i

sexes had not yet taken place, male-female. this is a deathblow to the time-honored concept that god is a masculine potency as portrayed by michelangelo on the ceiling of the sistine chapel. the elohim then order these androgynous beings to be fruitful. note that neither the masculine nor the feminine principle as yet existed in a separate state! and, lastly, note the word "replenish" the prefix re denotes "back to an original or former state or position" or "repetition or restoration (see webster's international dictionary, 1926) this definite reference to a humanity existing prior to the "creation of man" described in genesis must be evident to the most casual reader of scripture. an examination of bible dictionaries, encyclopedias, and commentaries discloses the plural form of the word

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

ia was later the romano-british kingdom of rheged which persisted until it was overthrown by the norse kings of york. modern research of inscriptions (of which more than 8,000 remain) and surviving texts has shown that the extent and quality of latin literacy in western and northern britain was higher than anywhere else in the empire even rome at this time. this coupled with evidence of extensive re-building in the cities during the 5th and 6th centuries implies that far from declining romano-british culture was undergoing a renaissance during this period. the main deities of brigantia/rheged were naturally enough brigantia (brigit) and cocidius (goch in modern welsh i.e. the red one. cocidius was a god of hunting and the forest who had a cult centre at bewcastle in cumberland. at bewcastl

MASTERING WITCHCRAFT

the signs of the sun, sariel the course of the moon) according to that collection of ancient cabalistic lore, the zohar, great azael and his cohorts had had to assume tangible bodies in order to descend upon the earth. because of their revolt against higher authority and the ties with this world which they had subsequently formed, they were unable to divest themselves of these material forms and re-ascend into the heavenly spaces again "book of noah" from charles canon, book of enoch, london, society for promoting christian knowledge, 1962. reprinted from oxford university press edition, 1912- it is from these exiled beings that all true magical knowledge and power is said to be derived. laban, reputedly one of the greatest adepts in magical art of pre-flood times, visited the mountaintop

so it pays to watch your step. if in the course of your career in the black arts a friend asks you as a witch to do some special favour for him, take care not to ask money for your services, however strong the temptation. allow your friend to purchase the necessary materials for the spell. there is also no objection to his returning favour for favour after the operation. but no hard cash, if you're wise. apart from the legal aspects, a direct financial transaction is also counselled against by a very ancient magical law. for some reason real monetary involvement appears to vitiate the potency of the magic. try it if you don't believe me. most witches i know have generally found it to be the case. in all probability then, you will be able to bind your spells blithely without police interfe

ately. it sometimes appears to need about twenty-four hours to percolate through the lower levels of the deep minds concerned and begin to manifest itself in waking consciousness. the secret of success here, however, remains as always in whipping up your passions to the required intensity, and at the same time alerting your deep mind by the correct degree of concentration and repetition. while we're on the subject of saturn-type operations, it is a good time to consider the whole subject of ligature in greater detail. ligature, as we have already seen, simply means magical binding, usually performed by means of a symbolic cord or chain. as such, it pertains to the sphere of saturn. in ancient times the dark one's newest subjects were often laid to rest in the earth, bound hand and foot. be

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

hereof, and he should on no pretext quit the place assigned to him, nor move therefrom. after this the master should quit the circle, light the fuel in the earthen pots, and place upon them the censers, in the four quarters of the earth; and he should have in his hand the consecrated taper of wax, and he should light it and place it in a hidden and secret place prepared for it. let him after this re-enter and close the circle. the master should afresh exhort his disciples, and explain to them all that they have to do and to observe; the which commands they should promise and vow to execute. let the master then repeat this prayer: prayer. when we enter herein with all humility, let god the almighty one enter into this circle, by the entrance of an eternal happiness, of a divine prosperity

hall command ye. they will then immediately talk with thee, as a friend speaketh unto a friend. ask of them all that thou desirest, with constance, firmness, and assurance, and they will obey thee. but if they appear not yet, let not the master on that account lose his courage, for there is nothing in the world stronger and of greater force to overawe the spirits than constancy. let him, however, re-examine and reform the circle, and let him take up a little dust of the earth, which he shall cast towards the four quarters of the universe; and having placed his knife upon the ground, let him say on his knees, turning towards the direction of the north: in the name of adonai elohim tzabaoth shaddai, lord god of armies almighty, may we successfully perform the works of our hands. and may the

n red, and celestial or brilliant azure blue. furthermore, thou shalt make these medals or pentacles with exorcised pen and colours, as we shall hereafter show thee. whensoever thou constructest them, if thou canst complete them in the hour wherein thou didst begin them, it is better. however, if it be absolutely necessary to interrupt the work, thou shouldest await the proper day and hour before re-commencing it. the pentacles being finished and completed, take a cloth of very fine silk, as we shall hereafter ordain thee, in the which thou shalt wrap the pentacles. after which thou shalt take a large vessel of earth filled with charcoal, upon the which there must be put frankincense, mastic, and aloes, all having been previously conjured and exorcised as shall hereafter be told thee. thou

l things will be obedient unto thee. but all this will only be true, when accompanied by the pentacles which hereinafter follow, seeing that the seals, characters, and divine names, serve only to fortify the work, to preserve from unforeseen accidents, and to attract the familiarity of the angels and spirits; which is one reason, my son, that before making any experiment, i order thee to read and re-read my testament, not once only but many times, so that being perfectly instructed in the several ceremonies thou mayest in no way fail, and that thus what shall have previously appeared to thee difficult and lengthy, may become in process of time easy and of very great use. figure 3. a circle for the consecration of pentacles the key of solomon page 42 i am about to endow thee with many secre

r not easily into a fenced city over its walls but through its gates. how to render oneself invisible. make a small image of yellow wax, in the form of a man, in the month january and in the day and hour of saturn, and at that time write with a needle above the crown of its head and upon its skull which thou shalt have adroitly raised, the character following (see figure 5) after which thou shalt re-place the skull in proper position. thou shalt then write upon a small strip of the skin of a frog or toad which thou shalt have killed, the following words and characters (see figure 6) thou shalt then go and suspend the said figure by one of thy hairs from the vault of a cavern at the hour of midnight, and burning incense under it, thou shalt say: metatron, melekh, beroth, noth, venibbeth, ma

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ce is to make men insensible or ignorant; as also in philosophy to make them knowing, and in all the liberal sciences. he can cause love or hatred, also he can teach thee to consecrate those things that belong to the dominion of amaymon his king. he can deliver familiars out of the custody of other magicians, and answereth truly and perfectly of things past, present, and to come. he can carry and re-carry men very speedily from one kingdom to another, at the will and pleasure of the exorcist. he ruleth over 66 legions of spirits, and he was of the order of potentates. his seal is this to be made and to be worn as aforesaid, etc (34) furfur- the thirty-fourth spirit is furfur. he is a great and mighty earl, appearing in the form of an hart with a fiery tail. he never speaketh truth unless h

MEANING OF MASONRY

work out of chaos and roughness into due and true form. the ceremony of our first degree, then, is a swift and comprehensive portrayal of the entrance of all men into, first, physical life, and second, into spiritual life; and as we extend congratulations when a child is born into the world, so also we receive with acclamation the candidate for masonry who, symbolically, is seeking for spiritual re-birth; and herein we emulate what is written of the joy that exists among the angels of heaven over every sinner who repents and turns towards the light. the first degree is also eminently the degree of preparation, of self-discipline and purification. it corresponds with that symbolical cleansing accorded in the sacrament of baptism, which, in the churches, is, so to speak, the first degree in

are made one with thee, in the unspeakable glory of thy presence in the east. so mote it be. chapter iv. the holy royal arch of jerusalem. freemasonry, under the english constitution, reaches its climax and conclusion in the order of the holy royal arch. there exists a variety of other degrees ramifying from the main stem of the masonic system which either elaborate side-points of its doctrine or re-express its teachings in alternative symbolism. these, while of greater or less merit and interest, are beyond our present consideration, and, indeed, are superfluities tending rather to diffuse the student's attention than to deepen his insight into the central purpose of the craft. the taking of additional higher degrees may be indulged in almost indefinitely, but to what purpose if the initi

were good reasons for detaching the royal arch portion from what now forms the degree of master mason. the two parts in combination made an inconveniently long rite, whilst a change in the symbolic appointments and officers of the temple of initiation was necessary, as the ceremony proceeded, to give appropriate spectacular representation to the further points calling for expression. despite this re-arrangement the royal arch is the natural conclusion and fulfilment of the third degree. the latter inculcates the necessity of mystical death and dramatizes the process of such death and revival therefrom into newness of life. the royal arch carries the process a stage farther, by showing its fulfilment in the" exaltation" or apotheosis of him who has undergone it. the master mason's degree mi

with a seed of wheat, so with man. if he persists in clinging to the present natural life he knows, if he refuses to recognize that a higher quality of life is here and now possible to him, or is unwilling to make the necessary effort to attain it, he" abideth alone" gets nowhere, and only frustrates his own spiritual evolution. but if he is willing to" die" in the sense indicated, if he will so re-orientate his will and silence his natural energies and desires as to give the vital and immortal principle within him the chance to assert itself and supersede them, then from the disintegrated material of his old nature that germ of true life will spring into growth in him and bear much fruit, and by the stepping-stones of initiation he will rise from his dead self to higher things than he ca

ated and divinized. in greece the prototype was bacchus, wh o was torn to pieces by the titans. baldur in scandinavia and mithra in greco-roman europe were similar prototypes. in masonry the prototype is hiram abiff, who met his death as the result of a conspiracy by a crowd of workmen of whom there were three principal ruffians. in the christian and chief of all systems, since it comprehends and re-expresses all the others, the greatest of the exemplars died at the hands of the mob, headed also by three chief ruffians, judas, caiaphas and pilate. if in masonry the mystical death is dramatized more realistically than the resurrection that follows upon it, that resurrection is nevertheless shown in the" raising" of the candidate to the rank of master mason and his" reunion with the companio

MICHAEL FORD WITCHMOON

completed each invocation until i retired to bed. i used a focus technique upon the four flying witches painting until i felt my body growing light. the moon light shined upon my burgundy bed clothes, and the night wind flew lightly over the entire chamber. i lost my waking conscious around this time. my memory served me aptly that evening, permitting me to give a full description here as follows re-written from my journal. the fog which was surrounding me on awakening was beautiful yet cold, i felt so cold. in this sharp and crisp night air one could feel the coming of warmer weather. from it my spirit gained a sense of ecstasy upon which i rode the night sky, in a seeming panic, towards the sabbat. when one seeks the sabbat on the astral plane, it is all too easy to find. some sense tend

upon their lycanthropic spirit. if the individual has practiced lycanthropy based in dream control and other such rites, then such an atavism will be more accessible to them as a magickian. the recommended working can be done in several varied ways. upon a piece of scrap paper you write a sentence encapsulating your desire. a sentence such as "i will obtain the instincts of a wolf" you would the re write the words below by taking out various letters, the same way you constructed the other sigils (this is only one method, by way of example, and not intended for copying, unless compatible with your alignment and ability "iw'lltnnsico'awlf" one the flip side of the paper, re arrange the letters to form an interlocking symbol, where there is no recognition possible of the original message of

cubus female demons, born of the essence of lilith, goddess of the night. these female servitors work in the same fashion, taking on the flesh of the individuals deep set sexual desires. the succubi will seduce and drain their victims each night until exceeding exhaustion causes some form of self- destruction, which almost invariably causes the victim to be absorbed psychically by the succubi. by re-absorbing the demon, the sorcerer can therefore gain new astral strength by taking what the succubi has drained itself. whether the demon is an incubus or succubus is realatively unimportant, but the gender of the magician involves some practical dangers. i have seen more destruction to male magicians, this is due to the fact that males tend to be more gullible on the sexual level, more apt for

idual desire, which you are giving birth and form which through dreams shall become flesh. the id is given power by charging the sigil with your sexual fluid, if possible covering the sigil. the succubi/incubi will then manifest in dreams and it shall be so very real to you. reality is yours to shape, however take care that you do not enter the essence of choronzon and become prey. to destroy and re- absorb the elemental, one should focus upon the destruction of the sigil, the object which the servitor was bound to, then at the height of the focus, burn the sigil over a ritual fire and forget the image. you will have then re-absorbed the demon and it shall return to nullity. a ritual for the creation of protective vampiric servitor- for use in absorbing or deflecting astral- psychic attack

the beings generally grow in dreams once this is done. often, a magician will create two for the purpose of defense in times of battle. when charging the sigil, one should focus upon things which activate a strong sense of mind, such as armor, fire arms, etc. such strengths are built in the mind and the servitor is only as strong as the sorcerer who creates it. to banish the servitor, banish and re- absorb the spirit by the same means as creating it. spirits born of blood the vampire spirit which can be trapped and absorbed is often an imposing or seemingly uncontrollable force which can cause psychic damage and eventually physical wear and tear to the self if permitted to grow stronger. this type of sorcery, that of trapping spirits is derived from petro or fire voudoo, which raises the

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

riod to a great extentexcept the higher lands. it was the drowning of atlantis. the flood immortalizes the colli-sion of a fallen planet, later termed satan, actually a cometary body, with our earth comyns beaumont (riddle of prehistoric britain)the debris from tiamats destruction has become the asteroid belt with its own orbit.when it nears the roche limit of this planet, the debris occasionally re-enters theatmosphere, falling to the surface. as researchers like charles fort have so splendidlycollated, our earth has seen strange rains of fish and frogs, oil and stone, hail and icedescending from the skies. what has been kept back is the fact that these anomaliesare really the remains of an entire planet, that of tiamat. the waters of its great oceansbecame frozen in space. when they ente

a which culminated in a prolonged war, the invasion of hiscountry by vast and well-armed hordes, accompanied by meteorological events of a phenomenal character, and finally ended in the great catastrophe which destroyed him andmost of his nation. in spell 316 of the egyptian coffin texts, we find the following passages, referring topowerful destructive weaponry: so the gods were brought together, re addressed nun: behold, mankind who came from myeye, have been scheming against me nun replied: o re, if your eye was turned against thosehow greatly would they fear you? hathor said: i have prevailed over mankind and it is pleasant to my heart then re said: now that i am in control of them, do not reduce them any more. behold it, the(eye) will be stronger than all the gods. it has mastered thos

s literally incinerated or irradiated. it waseither this conflagration or some other related event that effected the roche limit, andwhich caused a dramatic alteration in the magnetism of the earth. as a result, theearth deviated on its normal orbit and upset the movement of other neighboring plan-ets and bodies. the course variations allowed debris from the previously destroyedplanet, tiamat, to re-enter the roche field where it fell to earth, again causing havoc.much of this effluence was salt water from the once vast oceans of tiamat, thus caus-ing the second deluge of prehistory. these global cataclysms caused the polar axis toalter, resulting in the great pole shift that destroyed almost all the flora and fauna onthe planet. this event is universally recorded and is now scientifically

their own rules of engagement. the adversary has dictatedthe game plan almost from the outset, giving themselves a headstart toward the real-ization of their goals, by insinuating, with consummate artifice, a fallacy in the mindsof the good about the very nature and operation of evil. questioning what this fallacyis, how it works, and what to do about it, is crucial to our personal and collective re-empowerment and to the attainment of the fourth outcome.the bible gives us the advice know thine enemy. it would have been so much betterfor humanity and the planet, if we did. those who align with good have been com-pelled to misidentify the enemy, their true nature and agendas, and to waste physical,emotional, mental resources and energy sparring with evil in a variety of ways, mostof which a

d to shinenever, no never againlisten to me and believe what i say if you cannever, this is the endyou know i've seen the faces of doom and i'm only a manhelp me, tell me i'm sanei feel a change in the earth, in the wind and the rainsave me, oh take me awayyou know i've seen some creatures from helland i've heard what they sayi've got to be strongoh, i'm falling off the edge of the worldthink you're safe but you're wrongwe are falling off the edge of the worldlook out there's danger, no where to runseems like desperate measures but sometimes its got to be doneover, its over at lastand the message inside as we build a new life from the pastappendix a: the minstrels speak158atlantis, alien visitation, and genetic manipulation we're falling off the edge of the worldyes, the edge of the worldi

MICHAEL WYNN THE SOUL TRAVELERS

ened? why do you still seek to learn more? if you need this extremely limited set of sources for "proof, depart and return to them, and be prepared to reinterpret them in a radically different way, otherwise your progress has surely ceased. even with the benefit of radical reinterpretation, accepting so few sources as the only truth creates a ceiling of knowledge you will never surpass. so if you re looking for wisdom, stop reading, be good to thy neighbor, pay your taxes, and go watch tv. if you re looking for knowledge, proceed. as much respect as i have for the habits of discerning individuals (with even the nerve as to profess to be one, i also know that crying "prove it" and "i have to see it to believe it" is a response just as emotional as it is intellectual (especially regarding th

a huge risk in coming here, as if jesus guaranteed trip back to heaven is only a myth. i have even heard jesus spoke of as a renegade; a police-like figure who hunted demons. more on this later. if mythology is in fact eccentric tales created to explain creation itself, then why so many corresponding details? if the evolutionists are correct regarding the birth and evolution of humanity (and they re not, then it means these stories stem from the time when man was of one blood (race) and in one location. that was, admittedly, a long time ago; 15,000 years at bare minimum (according to the timelines established by evolutionists. how, and why, did collective humanity cling to such stories for so long? i can t believe it s not fiction set, osiris, and horus: the lion king (1994) the great name

o associate jesus with osiris. in mythology, just look for a guy with the crazy brother, and you ll usually find jehovah. of coarse most christians would find it hard to believe that they are engaged in the--michael wynn's "the soul travelers" 15 worship of zeus and osiris; maybe even take offense to such a statement. their god, the god of israel, could never be compared to the greek god zeus. we re talking about god here, not a promiscuous cartoon character who throws lightning-bolts! but your own bible does indeed spell out the truth of the matter. in the book of revelation [9:11] we read; and they [the locusts] had a king over them, which is the angel of the bottomless pit, whose name in the hebrew tongue is abaddon, but in the greek tongue hath his name apollyon. in this verse we read

ce between a state of being a particle, and being a wave. and measuring the subatomic world is also difficult, because in order to measure things like speed, location, and direction one must build a sensor that interacts with the subatomic particle, thereby changing the coarse of destiny. surely these poor scientists are frustrated by particles that always do something different just because they re not watching. it was once a philosophical question as to whether it was possible to break a stone into an infinitely small pieces. scientists and philosophers would speculate over the existence of an elementary particle, a particle that could not be broke apart and represented the fundamental building blocks of the universe. this continued until evidence emerged that the universe was indeed mad

ced to admit that space and time also existed as elementary units, and these extremely small units were called planck units. a planck length represents the smallest length of space an object can move. so instead of particles gliding gracefully through space, they instead tick through space. this means that they essentially disappear, and reappear one planck length ahead in the direction that they re moving. what s more is that the particles also move through time likewise, and so disappear and reappear one planck time in the future. adding insult to injury, scientists are still unable to gracefully unify the separate forces of nature( gravity, magnetism, and the nuclear forces. these forces, once exclusively thought of as curves in space, are now spoke of in terms of particles as well (gra

MICHAEL W FORD NOX UMBRA

buckle was the head of the devil, as iblis the opposer. part one the first night, bath yourself and then anoint your body with the perfumes of hecate and saturn, cover yourself in black and hold forth a hooded robe sacred for this operation. as you enter the circle, which may be under the dark moon (new moon, behold the skull which has been inscribed with the sigils of belial and marchosias, you're your temple area with an x, representing the crossroads. unto those who come to the crossroads (known also as the ghostroads) are inbetween the sun and the moon, from the living and the dead. face the altar "sekah, sekah, zrazza umpesha "by the hidden light known under the black sun, by the prayers whispered in silence unto the blood dripping moon i summon forth the adversary, noctulia- hecate

MOODY RAYMOND A LIFE AFTER LIFE

s to me very succinctly when she said "now, there is a real problem for me as i'm trying to tell you this, because all the words i know are three-dimensional. as i was going through this, i kept thinking "well, when i was taking geometry, they always told me there were only three dimensions, and i always just accepted that. but they were wrong. there are more" and, of course, our world-the one we're living in now is three-dimensional, but the next one definitely isn't. and that's why it's so hard to tell you this. i have to describe it to you in words that are three-dimensional. that's as close as i can get to it, but it's not really adequate. i can't really give you a complete picture- hearing the news numerous people have told of hearing their doctors or other spectators in effect pronou

, and when they did, i was told afterwards, my heart stopped beating. i didn't know at that time that that was exactly what happened to me, but anyway when this happened i had an experience. well, the first thing that happened now i am going to describe it just the way i felt-was that i had this ringing noise brrrrrnnnnng-brrrrrnnnnng-brrrrmnnnng, very rhythmic. then i was moving through this-you're going to think this is weird-through this long dark place. it seemed like a sewer or something. i just can't describe it to you. i was moving, beating all the time with this noise, this ringing noise. another informant states: i had a very bad allergic reaction to a local anesthetic, and i just quit breathing- i had a respiratory arrest. the first thing that happened- it was real quick- was tha

that, i thought i was dead, and i wasn't sorry that i was dead, but i just couldn't figure out where i was supposed to go. my thought and my consciousness were just like they are in life, but i just couldn't figure all this out. i kept thinking "where am i going to go? what am i going to do" and "my god, i'm dead! i can't believe it" because you never really believe, i don't think, fully that you're going to die. it's always something that's going to happen to the other person, and although you know it you really never believe it deep down. and so i decided i was just going to wait until all the excitement died down and they carried my body away, and try to see if i could figure out where to go from there. in one or two cases i have studied, dying persons whose souls, minds, consciousnesse

. yet, despite its rapidity, my informants agree that the review, almost always described as a display of visual imagery, is incredibly vivid and real. in some cases, the images are reported to be in vibrant color, three-dimensional, and even moving. and even if they are flickering rapidly by, each image is perceived and recognized. even the emotions and feelings associated with the images may be re-experienced as one is viewing them. some of those i interviewed claim that, while they cannot adequately explain it, everything they had ever done was there in this review-from the most insignificant to the most meaningful. others explain that what they saw were mainly the highlights of their lives. some have stated to me that even for a period of time following their experience of the review t

eing drawn rapidly back through the dark tunnel through which they went during the initial moments of their experience. one man who died, for example relates how he was propelled forward through a dark valley. he felt he was approaching, the end of the tunnel, yet just at that moment b heard his name called from behind. he then was drawn backwards through the same space. few experience the actual re-entry into their physical bodies. most report that they simply felt that at the end of their experience they "went to sleep" or lapsed into unconsciousness, later to awaken in their physical bodies. i don't remember getting back into my body. it was like i just drifted away, went to sleep, and then all of a sudden i woke right back up and i was lying in the bed. the people in the room were, in

MORALS AND DOGMA

d written less. still, perhaps half of it is his own; and, in incorporating here the thoughts and words of others, he has continually changed and added to the language, often intermingling, in the same sentences, his own words with theirs. it not being intended for the world at large, he has felt at liberty to make, from all accessible sources, a compendium of the morals and dogma of the rite, to re-mould sentences, change and add to words and phrases, combine them with his own, and use them as if they _were_ his own, to be dealt with at his pleasure and so availed of as to make the whole most valuable for the purposes intended. he claims, therefore, little of the merit of authorship, and has not cared to distinguish his own from that which he has taken from other sources, being quite will

ong his haymakers and ploughmen, if among haymakers and ploughmen he had looked with an indifferent eye upon a profligate minister and a venal parliament. very little interest would have attached to his beans and vetches, if beans and vetches had caused him to forget that if he was happier on a farm he could be more useful in a senate, and made him forego, in the sphere of a bailiff, all care for re-entering that of a legislator. remember, also, that there is an education which quickens the intellect, and leaves the heart hollower or harder than before. there are ethical lessons in the laws of the heavenly bodies, in the properties of earthly elements, in geography, chemistry, geology, and all the material sciences. things are symbols of truths. properties are symbols of truths. science, n

was governed by the rump parliament, after she had beheaded her king. cromwell extinguished one body, and napoleon the other. fraud, falsehood, trickery, and deceit in national affairs are the signs of decadence in states and precede convulsions or paralysis. to bully the weak and crouch to the strong, is the policy of nations governed by small mediocrity. the tricks of the canvass for office are re-enacted in senates. the executive becomes the dispenser of patronage, chiefly to the most unworthy; and men are bribed with offices instead of money, to the greater ruin of the commonwealth. the divine in human nature disappears, and interest, greed, and selfishness takes it place. that is a sad and true allegory which represents the companions of ulysses changed by the enchantments of circe in

in nations commercially avaricious, always at last displace the sentiments and lofty impulses of honor and generosity by which they rose to greatness; which made elizabeth and cromwell alike the protectors of protestants beyond the four seas of england, against crowned tyranny and mitred persecution; and, if they had lasted, would have forbidden alliances with czars and autocrats and bourbons to re-enthrone the tyrannies of incapacity, and arm the inquisition anew with its instruments of torture. the soul of the avaricious nation petrifies, like the soul of the individual who makes gold his god. the despot will occasionally act upon noble and generous impulses, and help the weak against the strong, the right against the wrong. but commercial avarice is essentially egotistic, grasping, fai

f a country. and so masonry can do much, if each mason be content to do his share, and if their united efforts are directed by wise counsels to a common purpose "it is for god and for omnipotency to do mighty things in a moment; but by degrees to grow to greatness is the course that he hath left for man" if masonry will but be true to her mission, and masons to their promises and obligations--if, re-entering vigorously upon a career of beneficence, she and they will but pursue it earnestly and unfalteringly, remembering that our contributions to the cause of charity and education then deserve the greatest credit when it costs us something, the curtailing of a comfort or the relinquishment of a luxury, to make them--if we will but give aid to what were once masonry's great schemes for human

MOTTA MARCELO THE COMMENTARIES OF AL

ch this commentary is being written, nor to this verse. see chapter two, verse 79. see, also, liber clxxv) aspirants must be on guard, constantly, because the 'black brethren' imitate the magi, and may be mistaken for them by sloppy thinkers. because of the confusion of their vehicles, and their spiritual pride, on reaching samadhi with a spiritual current the 'black brethren' think that they are re-incarnations of the magus who originated that particular current. they set out to do another man's job, instead of discovering their own will, and doing it. as a result, all their words are skew-wise. but the unwary may spend centuries following a false master as the roman church, for instance, has proved. 12. come forth,o children, under the stars& take your fill of love! the whole doctrine of

r office is neither easy nor pleasing to anyone's ego, and that those who seriously aspire to become "beast" or "scarlet woman" are more to be laughed at than envied. robert heinlein has an amusing story about how the devil finally managed to dethrone god, and then, upon perceiving the responsibilities of ruler of the universe, cried in panic "but i don't want your job "so sorry, old boy, now you're stuck with it" god replied gleefully, and presumably went vacationing on the riviera. 17. but ye are not so chosen. those who are chosen for those offices 'are not; that is, they passed through the annihilation; they crossed the abyss. nor could they perform, unless they crossed. see liber 156; also, verses 11 and 45 of this chapter. 18. burn upon their brows, o splendrous serpent! in them, kun

ardner, william morrow and co, inc "the desert is the best mother a man ever had. you do what she wants you to and she's kind to you. she t rains you to do your thinking for yourself, too, and that's good; but just you forget about her laws, and you've got trouble on your hands lots of trouble. a man don't make a mistake only once in the desert "lots of people hate the desert. that's because they're really afraid of it. they're afraid of being left alone with themselves. there's lots of people you could put down in the middle of the desert, go away and leave 'em for a week, and come back and find them completely crazy. i've seen it happen. man sprained his ankle once, couldn't travel. the party he was with had to go right on, but they left him with lots of water and food, plenty of matches

e had to do was to just keep quiet for three or four days until he got so he could travel. he showed up in civilization just about half crazy. his ankle was all inflamed, said he'd rather have lost the whole leg than to have stayed on in that desert for another ten minutes "i think it's beautiful" velma starler said "sure it's beautiful" salty agreed "people get scared of it because out here they're alone with their maker. some people can't stand that "you know, folks, the desert is the kindest mother a man ever had, because she's so cruel. cruelty makes you careful and self-reliant, and that's what the desert wants. she don't want any softies hanging around. sometimes, when she's blistering hot and the light burns your eyes out, you see only the cruelty. but then, along this time of day

, being themselves high- hearted, endure not any baseness. 59. as brothers fight ye! fight! fight like gentlemen, without malice, because fighting is the best game in the world, and love the second best! don't slander your enemy, as the newspapers would have you do; just kill him, and then bury him with honour. don't keep crying 'foul' like a fifth rate pugilist. don't boast! don't squeal! if you're down, get up and hit him again! fights of that sort make fast friends. there is perhaps a magical second-meaning in this verse, a reference to the ritual of which we find hints in the legend of cain and abel, esau and jacob, set and osiris, etc. the "elder brother" within us, the silent self, must slay the younger brother, the conscious self, and he must be raised again incorruptible. 60. there

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

and armed resistance, was a purely greek divinity; that is to say, no other nation possessed a corresponding conception. she was supposed, as already related, to have issued from the head of zeus himself, clad in armour from head to foot. the miraculous advent of this maiden goddess is beautifully described by homer in one of his hymns: snow-capped olympus shook to its foundation; the glad earth re-echoed her martial shout; the billowy sea became agitated; and helios, the sun-god, arrested his fiery steeds in their headlong course to welcome this wonderful emanation from the godhead. athene was at once admitted into the assembly of the gods, and henceforth took her place as the most faithful and sagacious of all her father's counsellors. this brave, dauntless maiden, so exactly the essenc

ding deity [49]of the domestic hearth and the guardian spirit of man, and it was her pure and benign influence which was supposed to protect the sanctity of domestic life. now in these early ages the hearth was regarded as the most important and most sacred portion of the dwelling, probably because the protection of the fire was an important consideration, for if once permitted to become extinct, re-ignition was attended with extreme difficulty. in fact, the hearth was held so sacred that it constituted the sanctum of the family, for which reason it was always erected in the centre of every house. it was a few feet in height and was built of stone; the fire was placed on the top of it, and served the double purpose of preparing the daily meals, and consuming the family sacrifices. round th

ring life and health; hence he was regarded as the god of healing; but this feature in his character we shall find more particularly developed in his son asclepius (asculapius, the veritable god of the healing art. pursuing our analysis of the various phases in the character of phoebus-apollo, we find that with the first beams of his genial light, all nature awakens to renewed life, and the woods re-echo with the jubilant sound of the untaught lays, warbled by thousands of feathered choristers. hence, by a natural inference, he is the god of music, and as, according to the belief of the ancients, the inspirations of genius were inseparably connected with the glorious light of heaven, he is also the god of poetry, and acts as the special patron of the arts and sciences. apollo is himself th

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

g to teach you what i know works. i have taught the secrets of how to cast spells and work rituals to scores of people in person, by mail, over the phone, and even over the internet with equal success. i have taken those very same spells and rituals that have proved so successful for others, and included them in this book. you can use them yourself to make things easier. in this unusual book, you re going to see how to awaken the magic power of witchcraft. in simple, plain language you ll discover what witchcraft really is, how you can master it and how you can use it in lots of different ways for such things as attracting a steady flow of cash, winning perfect love, invoking the secret forces of nature, and much more. nothing is held back, nothing is concealed- it s all placed right in yo

eyes again and visualize the money in your hands. now sit back, and wait for the money to come to you. you will notice the use of the color green for this spell. green is the traditional color used by witches in money matters. green is the color of mother nature and is also the color of paper money; dollar bills are green. thank you letter #2 i have been much intrigued by the many different ideas re: getting one s desires via metaphysical means. you may be interested to know that following your advice resulted in a check for $1,000 from a brother i saw 27 years ago for about one hour! time before had been 1946 or 47- extent of our correspondence has been yearly xmas cards. he lives in the southeastern usa (georgia. since i need funds for a new car and extensive property upgrading and repai

. imagine yourself bathed in its mystic light. try and actually breathe in this light. imagine it circulating within you. now, in your mind, pretend that you are reaching into the golden square. feel around inside until your hands touch two moneybags, bulging with gold coins. pick the bags up and bring them out of the golden square. feel the coins with your mind, get involved with the coins, they re real. now spend a few moments thanking the gnomes for their help. repeat for seven consecutive days, or until the money arrives, or until you are stopped from casting the spell, whichever happens first. spell brings needed money this particular case history was told to me over the telephone, so i will have to relate it using my own words. laura d. was by no means rich, and when she received a p

orks. not the old fashioned kind with bats and black cats, but an entirely new magical system based on principles thousands of years old that, under the correct conditions, works every time. this spell is the result of years of research into arcane magical texts and documents. all the confusing parts of the old texts have been discarded. the remaining wisdom has been sorted out, de-fantasized and re-integrated into a proven system that works. this spell can yield regular financial gains if performed correctly< enter your witching circle, and face east. awaken your magic power. light a gold candle and hold a one-dollar bill in your right hand. offer a short prayer to the spirit astaroth. astaroth is one of 72 spirits listed in the lemegeton a four-part handbook of magic also called the less

years of age and this has never happened before in my life, so i am convinced that your spells do bring us what we seek in life. signed: r.g, essex, england. the occult seduction spell for this spell to work most efficiently you need to obtain a photo of the person you wish to seduce. if you are unable to obtain a picture, draw a sketch of him or her on paper. it doesn t matter whether or not you re artistic: only you are going to see the sketch, and when you are aware of what the picture is meant to represent. to further identify the sketch, write the name of the person under your drawing of him or her. on the night of the new moon, enter your witching circle and cover a small table with black cloth. stand a red candle in the center, and place photo of person whom you wish to seduce in fr

NECRONOMICON ALAZIF

e gnaws ravenously in ultimate chaos amid the mad beating of hidden drums, the tuneless piping of hideous flutes and the ceaseless bellowing of blind idiot gods that shamble and gesture aimlessly for ever. the soul of azathoth dwelleth in yog-sothoth and he shall beckon unto the old ones when the stars mark the time of their coming; for yog-sothoth is the gate through which those of the void will re-enter. yog-sothoth knowest the mazes of of time, for all time is one unto him. he knowest where the old ones came forth in time along long past and where they shall come forth again when the cycle returneth. after day cometh night; man's day shall pass, and they shall rule where they once ruled. as foulness you shall know them and their accursedness shall stain the earth. of ye times and ye sea

NEW WORLD ORDER OR OCCULT SECRET DESTINY

nists, secular humanists, witches, witch doctors and shamans all who reject christianity are invited to become trusted members of the new age family. worshippers of separate faiths and denominations are to be unified in a common purpose: the glorification of man. the guardians of the mysteries freemasonry, by its own accord, practices the ancient mysteries of egypt, and has as a primary goal, the re-instatement of this mystery religion for the coming world order. the magical mystery religion of ancient egypt exercised a great fascination over renaissance man, which was incorporated into the newly formed lodges at that time. the mysterious heiroglyphs were considered to be symbols of hidden knowledge. symbols and gestures became a means of conveying secrets and truths. the cosmos was seen a

ON COMMUNICATION WITH SET

fest. 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 seen former street people getting their ph.d.s or average guys form dallas re-creating the runic tradition; you discover that the limits that you have placed on yourself are false. average people, who have been purposeless dreamers all their lives, have learned to achieve. the need for seeing this is why the temple, set's chief (but by no means only) tool in the aeon exists. we see other people getting better, and we know that getting better is possible. our bond between

ONYX TABLET OF SET

st any time. no i or ii initiate is "owned" by any priest or pylon, just as any iii may work with any iv+ any time. all setians and adepts should always be encouraged to work with as many other setians, adepts, and priests as possible- 1. if a conflict between two setians (whether one, both, or neither are priest) is simply a personality conflict, then a peaceful separation is often advisable. we're not required to like all setians, and normally setians should not be required to work with or communicate with others they simply do not like- 2. if a conflict is due to an initiatory problem, then the priest who identifies the initiatory problem is authorized and should work with the initiate having these problems, despite personal conflicts. if another priest is willing and able to handle the

early in tackling an initiatory or behavioral problem when the chance for misunderstanding and miscommunication is at its highest. it's therefore often a good idea to limit the number of people involved in a misunderstanding in its early stages (1) it's reasonable for any involved party to request that the matter be kept private for a while, since it is often easier to resolve problems while they're still private (2) in such cases, the "for a while" should be clearly stated, specific, and limited, such as "until the end of the month" or "until we can meet together next week (3) the "for a while" should almost never extend longer than one month's span_ d. privacy and confidentiality summary: no priest should ever discuss personal information concerning another setian outside the priesthood

ind, if there is no serious need to change the schedule, don't. your decisions will then appear more considered and careful rather than rushed and capricious (2) if you must change the schedule, let everyone know why. explain that you have the new information, and if possible and appropriate tell them what that information is and why it demands immediate action. full discussion will show that you're not acting arbitrarily, nor changing your mind capriciously_ i. courtesy and respect summary: always be courteous and respectful to all setians- 1. i've been asked "does protocol mean that [regardless of their feelings, and despite our feelings about their behaviors] we are expected to treat our fellow initiates of whatever grade civilly and with respect as fellow aspirants on the left hand pat

ption, show courtesy and respect anyway- 2. when relationships become stressful or questionable, when we feel that setians are not acting properly, we often interpret their letters and statements based on our perceptions; we attribute motives to them based on our perceptions; and we act on our perceptions and expectations- a. this is often advantageous, because our perceptions are often right. we're able to take actions based on these perceptions and expectations, solving problems that arise within the temple of set- b. however, one instance where we cannot afford to let our expectations and motivations color our views is when we look at a setian's letter to see whether it's written politely or rudely, in view of its adherence to our guidelines of protocol (1) if we allow our perceptions a

be interested in this. if people feel that the topic doesn't show the cutting edge of iii initiation, they should suggest that it be taken to setian list. the initiatory forum should be a breeding ground for teaching techniques, discussions about the unique state of the priesthood, a source for scroll articles and new projects. it should not be a "pat each other on the back" type of place. if you're not up to being challenged, don't drop in- setnakt priesthood discussion onyx tablet: 3forum-l-info temple of set author: robert menschel iv date: jan 24, 1999 ce revision: html revision: september 28, 1999 ce "it is inherent in the structure of the priesthood that certain aspects of our discourse have internally held discipline. to my mind these are "i. a dedication to principle, which require

PATRON OF SORCERY

rlwind, night- flasher, breather-forth of hot and cold. i'm he who searched with you the whole world and found great osiris, whom i brought you chained. i'm he who joined you in war with the gods! i'm he who closed heav'ns double gates and put to sleep the serpent who must not be seen" later in the same text the magician addresses the rising sun..you who are fearful, awesome, threatening, you who're obscure and irresistable, and hater of the wicked, you i call, typhon, in hours unlawful and unmeasured" as mentioned elsewhere, the rising sun was one of the symbols of xepera, the ancient egyptian concept of self-creation. fragments of egyptian are found everywhere in these greek spells. the 'true names "erbeth "pakerbeth" and "bolchoseth" appear repeatedly in invocations of set. they may be

PHILIP NEIL MYTHS LEGENDS EXPLAINED

to turn one of shakespeare s sonnets into plain prose. like poetry, mythology offers a way of understanding the world through metaphor. stories adapt and change according to the teller and the context; myths are not fixed and dogmatic but fluid and interpretive. myth and time many mythologies start before the dawn of time, with the coming into consciousness of a creator god, such as the egyptian re (see p. 12. re himself is described as the awareness of an all-encompassing divine being, nebertcher, the lord without limit. mythological time, unlike clock time, is cyclical rather than linear. it presupposes what the writer mircea eliade called the myth of the eternal return. it is set in motion by a particular event in egypt, the call of the benu bird as it alighted upon the first land. it

hic period. the breasts and belly are deliberately exaggerated in this representation of the great mother goddess. nut, the egyptian all-mother the egyptian sky goddess nut arches over the earth in this ancient tomb painting. she is about to swallow the evening sun, which is shown again on her upper arm as it starts its night journey. nut became regarded as the mother of all, for even the sun god re entered her mouth each night to travel through her body and be reborn next morning. a figure of nut inside egyptian coffin lids promised the same nurture and rebirth for the souls of the dead. introduction 10 the road of life and death, he was unveiling a mystery as great and as secret as that of eleusis. never tell anyone about this rite, ran the ritual. keep it absolutely secret. if you discl

. the hero heracles this greek vase shows heracles killing the stymphalian birds, the sixth of his 12 labors (see pp. 50-51) in which he killed or captured several ogres and monsters. before performing the last of his labors heracles had to be initiated into the eleusinian mysteries. on his death, he ascended to olympus to live with the gods. introduction 11 in this belief by the daily rebirth of re, the sun. the vikings believed that warriors who died in battle would feast in the goldenroofed hall of valhalla among the gods, before fighting for odin, the lord of hosts, in the final battle of ragnarok. the roman poet virgil tells us how the hero aeneas found his father anchises in the fields of elysium in the underworld (see p. 67. but when he tried to embrace him, he was as insubstantial

wn and tied him up in torment but at ragnarok, loki will break loose, and lead the hordes of the dead to war in a ship made from dead men s nails. the creation 12 the creation in the beginning, egyptian myth tells us, there was nothing but the dark endless ocean of nun. all the elements of life were in the ocean, inert and senseless. then the lord without limit came into being, and called himself re. he was alone. with his breath he created shu, the air, and with his spittle he created tefnut, moisture, and sent them out across the water. he caused the waters of nun to recede so that he had an island on which to stand. then he looked into his heart to see how things should be, and called forth from nun all the plants, birds, and animals. he spoke their names, and they came into being. shu

gh off their skins, they became a symbol of rebirth with lifegiving powers. geb s goose geb is sometimes represented as a goose, and one of his names is the great cackler a reference to the cackle he gave when he produced the great egg from which the benu bird emerged at the dawn of time (see p. 13. goddess of order maat, the goddess of order and justice, who is often described as the daughter of re, accompanies the god, who sits oppposite her. nut, the mother of all nut arches her body to make the dome of the sky. each night she swallowed the sun, giving birth to it again each morning. because of her role as the mother of the life-giving sun, nut was regarded as the universal mother. the dead were entrusted to her and her image was marked on the underside of coffin lids. geb, the earth th

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

e self. the black magician must be fully balanced in order to avoid the dangers that tempt even the most stable minded. the shadowing forth of lucifer occurs once the self absorbs and forgets the spirit. further atavistic resurgence will summon lucifer and the fallen angel shall become you in every way. this can be accomplished later once the spirit is called forth and through the death posture a re-alignment can be done. consider absorbing spirits in a modern sense similar to downloading a program on your personal computer. once this is done, to become a part of this spirit the many selves must in some way be connected. the spirit is forgot and sunk deep within the subconscious called the abyss. when the time has come for this spirit to rise and become fully a part of the self, the downlo

this spirit the many selves must in some way be connected. the spirit is forgot and sunk deep within the subconscious called the abyss. when the time has come for this spirit to rise and become fully a part of the self, the downloaded program can only work when the computer is shut down and restarted. the mind works in this capacity with regards to such. the spirit through the death posture will re align it's self and the powers shall become at his or her demand to practice. the many spirits of the ascension of the fallen operate in a similar manner except this is far more dangerous. many other spirits are invoked and many are demonic energies which must be absorbed through will and control. aleister crowley gave us the modern synthesis and foundation of luciferian thought "do what thou w

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

eturned to paris. the seed sown by them has indeed sprouted in various places, and still retains a sort of spasmodic existence, but its growth is composed of such heterogeneous and antagonistic elements, that it will, in all probability, soon die a natural death. in london, some of the fragments of the former grand lodge afterwards endeavored to revive their organization, and finally succeeded in re-constituting themselves. this body is still in existence, but has no masonic status whatever, the grand lodge of england regarding them as clandestine masons, and forbidding its subordinates from holding masonic communication with them. x x x x x bulletin du grand orient de france supreme conseil pour la france et les possessions francaises mars 1865, pp. 4, 5. the grand master of the order, to

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

s mentioned above, chochmah (wisdom) is the flash of intuitional insight which seems to appear from nowhere. on the other hand, binah (understanding) is when this wisdom is comprehended in a way of tangible grasp. for this reason chochmah is called ein (nothingness) whereas binah is called yesh (something. these two sefirot, chochmah and binah, are called "the two lovers who never separate (trein re in d lo mitparshin. this is because the one cannot function without the other. this is to say that in order for the mind to comprehend, there must be a seminal concept to grasp through analysis. on the other hand, the concept cannot exist in a vacuum. there must be a vessel to contain it and develop it. this vessel is the comprehension of binah. for this reason these two sefirot are always foun

nt and he will come up with logical justifications to exonerate the defendant. this illustrates how the intellect conforms to the desire. another example which illustrates this is that of a child who desires a bicycle. his intellect will come up with reasons why he needs it. for instance, he will tell his mother "i need a bike to get to school "i ll drive you there, she answers him "i realize you re very busy and driving me to school will be too much trouble for you, he says "that s okay, it s no trouble at all. i ll drive you to school, and besides, we can t afford it "but i don t want you to drive me to school. i want a bike" we see that even though his "transportation problem" has been solved by his mother driving him to school, he still wants the bike. the reason is because that is wha

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

let hei-alef yud-vav-dalet hei-alef vav-alef-vav yud-vav-dalet hei-alef vav-alef-vav hei-alef in each case, it can be seen that 26 letters are used in the regression. mabul: mem-beit-vav-lamed= 40+ 2+ 6+ 30= 78. the word mabul thus alludes to the withdrawal of the divine life-force indicated by these iterations of the name havayah from the world* when noah came out of the ark after the flood, g-d re-articulated the seven noahide commandments to him. included in this is the prohibition of tearing the flesh off a living animal, which generalizes to causing unnecessary pain to animals. the arizal on parashat noach (2) 44 regarding killing animals, it is mentioned in the zohar9 that no creature was created purposelessly. it is [therefore] forbidden to kill it purposelessly. as the sages state:

light flows through it. this is alluded to by the shin in the name of shem, the son of noah associated with netzach. the shin comprises three vertical gstems h resting on a horizontal base. these three stems allude to the three sefirot of netzach-hod-yesod. the numerical value of the initials of ham and japheth is 18. ham: chet-mem; japheth: yud-pei-tav. chet-yud= 8+ 10= 18. this is because yesod re-includes all three. in netzach, the name havayah predominates, for the numerical value of shem (340) is that of the name havayah (26) plus that of the name shakai (314. noah therefore said, gblessed be g-d [havayah, the g-d of shem, h using the name havayah. 15 genesis 9:25-27. 16 ibid. 39:6. 17 ibid. 29:17. the arizal on parashat noach (2) 46 shem: shin-mem: 300+ 40= 340. shakai: shin-dalet-yu

e arizal on parashat lech lecha 77 that the divine soul does not neglect it. in the end, the divine soul recaptures the evil inclination and uses it for its own purposes, rather than letting it serve the animal soul .translated from sha far hapesukim and sefer halikutim 79 parashat vayeira the portion of the torah read this week begins: gand g-d appeared to him [i.e, abraham] in the plains of mam-re, as he was sitting at the opening of the tent in the heat of the day. h1 the initials of the words gand g-d appeared to him in the plains of h [vayeira eilav y-k-v-k be-eilonei, vav-alef-yud-beit] spell gjob h [iyov, alef-yud-vav-beit. the initials of the words gg-d cin the plains of mam-re h [y-k-v-k be-eilonei mamrei, yud-beit-mem] spell the word for glevirate h [yavam, yud-beit-mem. this all

ual sins. he thus descended as a woman.presumably to experience female consciousness and thereby realize the seriousness of having gused h women. as a woman, s/he suffered being childless and losing her husband. s/he then had to marry the deceased husband fs brother. the key to the rectification of terah fs sexual sins was the sexual purity and idealism of his son, abraham. the fact that abraham (re-)introduced the idea of sexual integrity into the world allowed terah fs soul to be set straight. the result of this union was job. job [thus lived] in the generation of isaac. he was not comforted by the words of any of his [three] friend who came to console him. he was only comforted when he met isaac [who is called in the book of job] elihu ben berachel the buzite.7 isaac was called elihu be

his test. since he thus represented the hope and perfection of the rest of humanity, satan was satisfied to vex him instead of the jewish people. unwittingly, he thereby enabled job, and by extension, all humanity, to reach perfection .translated from sefer halikutim 17 job 1:1. 18 rashi on numbers 14:9. 85 parashat vayeira [second installment] gand g-d appeared to [abraham] in the plains of mam-re. h1 all that we are required to rectify in this world is only for the purpose of causing z feir anpin and nukva to couple. for we receive the means of livelihood, divine beneficence, and children only from them, who are our [spiritual] father and mother. g-d has set up the creational order such that he channels our needs into the physical world via the spiritual world. the latter must therefore

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

im fight in thee. take though he were ageneral, but as though of thy secretdesires; for he is thyself, yet else in the fever and hurry of the fight thou thou knowest him. if thy cry reach his listeningear within. and if this is so, then canst thougo and letting him bafflefo r thee. then it will thou look not for him, if thou pass him by, remaining on the store i: x! quoting here since it gives r .re poetically, theholy guar :rr not thou the warrior. look for 2nd obey them. obey him not as._i r %ken words were the utterance. ntger than thyself. look for him, id he will not know thee unless-;lg ht in thee andfill thedull void: and unwearied, standingaside--if to strike one blow amiss. but if< forth ee. rthyd bra in will reel, referred to as the "sine qua non" of able, by a kind of process of

rrespondence for to be reticent regarding any discussion experiencing anxiety and an acute banishing ritual of the pentagram daily that time. the tide had turned, and in 1981, regardie gave me a gift paraphernalia and equipment which be sent as a gift to the warburg and future generations to appreciate also made a gft of his practical alchemical maintained an alchemical laboratory circle with his re-connection with the feelings and memories were stirred he had once remarked that the "giants" zealand reflected upon who would continue helped to preserve over the past fifty mary renault, which i read on the tedious when regardie and i returned again. he died two years later. the novel regardie's work and legacy is that magicians to the modem day inquiring does that student approach and benefi

otion to the banishing memorization work discussed above. future practical magical operations is brought to the light. the enough, not only in its content, but in well as a kind of "glamour" that is created style of writing is at times oblique, this its content, but to be additionally "content! and the writing style facilitates the student may wish to add the neovhvte the i r s t n owi e dl ecetu re. lthoug'h impressed by these simple meditations found them of immense value. this then is a suggested schema and knowledge lectures in the outer angel or personal genius through and guidance. the "right" persons for the individual as he or she aphorism, paraphrased: when the there should be a relaxed attitude that one is guided in spite of oneself! brought into contact with a group reflect upon

neighborhood tz: i wee nt to heal and plan- lrand of self-exploration- zngage in being (what was e malyst was not bound by -3:?ich were adopted in the--3- s tudied privately under r:-st. i would speculate that -i r? at time in terms of aiding raos and abandonment he. i r- helping him to forage an r i>.is life within the contain-:2n d reichian therapy later in +i +zt for jung's theoretical con- t :re effective than free association, the "rose" in this work, by interpreting order, one's associations and insights not an abstruse alchemical reference, practical purpose. additionally, edinger's and archetype as the "blood of christ" when understood with the respective hebrew letter "shin" or the significance neophyte hall. the current of the hermetic order blaze reignited by regardie's patient

it piecemeal into his own psychic structure. then more teaching was assigned, and so on. periodically an examination, oral and written, was given, not to grade the student in conventional terms, nor to put him on the spot, but to ascertain whether or not he had grasped and understood the preceding lessons. this procedure is not possible in a book like the golden dawn. of course it could have been re-written in lesson form with the above intent in mind, cautioning the student not to proceed until he had thoroughly grasped each segment of the work. but it was not done that way. under these circumstances, therefore, it remains only for the intelligent student to work out his own study technique or regimen. if he is not astute enough to perceive the practicality or necessity of the abov t,h en

REGARDIE TALISMANS

her. there was always some verse or reference to be found which could sanctify the use to which this particular talisman was about to be put. involved here is an archaic principle called commemoration. its theory is simply that in the past god came to the aid of so-and-so, and performed suchand- such a feat for this person. an allusion to this event is required in the versicles used, as though to re-affirm the suggestion that such a divine feat may be repeated here and now, for me, by the same god who had previously done similar things. for example, if i were an electrical engineer, under contract to build a new power station to provide light and power for a new village to be erected adjacent to an atomic installation, and needed inspiration to deal adequately with this project, i might co

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

e chain of union complete.the brethren clap their arms sharply across the breast. the aspirant is led to the centre of the circleand kneels, while the celebrant, suifragan and 4 ancients lay their hands on the head of theaspirant; when thechief adept says: we receive thee, brother, as a zelator, and one of the "eight" you may nowretire without the porch of reflection, and when you shall desire to re-enter you will place yourname on one side of a triangular piece of white paper, and the mystic initials on the altar, andexhibit the same to the acolyte at the entrance.the aspirant is escorted to the entrance, the escort excepting the conductor of novices returning totheir stations. the conductor, in preparation chamber, instructs the aspirant that his preparing thepaper signifies his sufficie

and therose on the cross is removed from the altar to the centre of this table. conductor in black, zelator incrimson robe. the aspirant and conductor approach the acolyte at the porch and exhibit thetriangular paper, whereupon he makes a battery of 4.the guard of the caverns opens the door to receive the paper and then turning to the suffragan,says: most worthy suffragan, the chosen one desires re-admission to the mystic circle.suffragan:require him to advance to you in due form and present the mystic token.guardian:advance to me in due form, and present the mystic token of admission.rituals of the societas rosicrucianis in angliasecond section10 the aspirant as previously instructed by the conductor advances by 4 steps, laying his hand on hisheart each time and bowing at the last step;

of this apartment and why this scene. you wereinformed in the grade of zelator, of three rock-built halls in juxtaposition, they were the mainlaboratory, the apartment for refreshment and rest, and the secret or sacred hall, sometimes termedthe chapel, seclusive under certain circumstances: you were also told of the discovery of thetransmutation to silver and gold, of the continued search for the re-invention of the wondrousever-burning lamp and the presumed discovery of the "elixir of life" by frater gualdi, of whomyou will learn more hereafter, end his being found apparently lifeless as he rung the greatdeath-bell. let me give you a further insight into this home of the rosicrucians.in connection with the general structure of the three apartments were four other and smaller roomsopposite

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

why are they condemned unheard? why are they initiates of those terrific secret sciences of which the church and society are afraid? why are they acquainted with things of which others know nothing? why do they conceal what all men burn to know? why are they invested with a dread and unknown power? the occult sciences! magic! these words will reveal all and give food for further thought! de omni re scribili et quibusdum aliis. but what, as a fact, was this magic? what was the power of these men who were at once so proud and so persecuted? if they were really strong, why did they not overcome their enemies? but if they were impotent and foolish, why did people honour them by fearing them? does magic exist? is there an occult knowledge which is in truth a power and works wonders comparable

e left in the astral light, or common reservoir of universal magnetism. it was in this light that the emperor julian once saw the gods manifest, looking old, ill and decrepit a fresh proof of the influence exercised by current and accredited opinions on the reflections of this same magical agent, which makes our tables talk and answers by taps on the walls. after the evocation i have described, i re-read carefully the life of apollonius, who is represented by historians as an ideal of antique beauty and elegance, and i remarked that towards the end of his life he was starved and tortured in prison. this circumstance, which remained perhaps in my memory without my being aware of it, may have determined the unattractive form of my vision, the latter regarded solely as the voluntary dream of

y must liberate themselves from the folds of the serpent, that is, the unpurified astral light which envelops and imprisons them, unless the strength of their will can lift them beyond its reach. the immersion of the living star in the dead light is a frightful torment, comparable to that of mezentius. therein the soul freezes and burns at the same time, and has no means of getting free except by re-entering the current of exterior forms and assuming a fleshly envelope, then energetically battling against instincts to strengthen that moral liberty which will permit it at the moment of its death to break the chains of earth and wing its flight in triumph towards the star of consolation which has smiled in light upon it. following this clue, we can understand the nature of the fire of hell

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

ultiplied and there folthe science of the prophets 127 lowed speedily an epoch of general corruption, preceding the universal deluge, under the reign of samael, angel of mars, which was inaugurated on 26 june, a.m. 1417. after long exhaustion, the world strove towards a new birth under gabriel, the angel of the moon, whose reign began on 28 march, a.m. 1771, when the family of noah multiplied and re-peopled the whole earth, after the confusion of babel, until the reign of michael, angel of the sun, which commenced on 24 february, a.m. 2126, to which epoch must be referred the origin of the first dominations, the empire of the children of nimrod, the birth of sciences and religions, the first conflicts between despotism and liberty. trithemius pursues this curious study throughout the ages

g-strings are needed, and will be needed always by children; but it is not necessary that those who hold the leading- strings should be children also, lending a ready ear to fables. let the most absolute science, let the highest reason, be the property of the chiefs of the people; let the priestly art and the royal art assume once more the double sceptre of antique initiations, and the world will re-issue from chaos. burn no more holy the book of hermes 147 images, destroy no more temples; temples and images are necessary for man; but drive out the merchants from the house of prayer; let the blind no longer be leaders of the blind; reconstruct the hierarchy of intelligence and holiness; recognize only those who know as the teachers of those who believe. our book is catholic, and if the rev

ROBERT KIRK WALKER BETWEEN WORLDS

of intelligence of becoming once more the masters of all destinies, by providing true priests and great kings for the world to come! here ends the ritual of transcendental maunrobert kirk- walker between worlds(pages vi-xiv) flip to page# vi the jackman's song by ben jonson the faiery beame upon you, the starres to glister on you; a moone of light in the noone of night, till the fire-drake hath o're-gone you. the wheele of fortune guide you, the boy with the bow beside you, runne aye in the way, till the bird of day, and the luckyer lot betide you. vii acknowledgments this new edition of the secret commonwealth comes many years after i first read, in childhood, the incomplete edition prepared by andrew lang and published in the last century[*1] in the intervening period a modern academic e

egarded his concepts as reaching right through into manifestation, into personal and collective experience. he preface xiv frequently emphasized the presence of a fragmentary but coherent world-view held by both the gaelic seers and the inhabitants of that secret commonwealth which they perceived. the reality of this otherworld or dimension was accepted by the celts, and indeed by kirk himself. a re-evaluation of kirk, based upon his own comments and perceptions in addition to related individual items of folklore or belief, is long overdue. when we approach his work in this manner, we find it in keeping with the perennial mystical and magical/psychological traditions of the world. furthermore it offers firm historical evidence that dates active traditions of otherworld vision, magical tech

uous statement directly counter to christian dogma. http//www.dreampower.com/kirk_wbw/pg_92.htm (2 of 9 [10/9/2001 12:36:14 am] robert kirk- walker between worlds(pages 92-101) as kirk is reporting the beliefs of his barbarian parishio-ners, presumably he can avoid any suggestion of heresy or witchcraft, but we need to remember constantly that seventeenth-century scotland, and indeed england, had re-cently emerged from the fanatical conflict of the revolution, based on extreme protestantism and religious prejudice. of course it need hardly be added that the type of lore that kirk describes was strictly banned by all christian sects and authorities, catholic, protestant, and multiple orthodox or unorthodox variants thereof. kirk next reports a typical death and sickness tradition (page 28)

xt, though there is no hard proof, that robert kirk was well aware that seership was common-place among women, and that one of the 'secrets' of second sight and magical arts was the sexual union of humans and otherworld entities such as fairies. this sexual or polarity magic, even between humans, is still regarded as a dark and mysterious subject today, when many people claim to be commentary 121 re-establishing a revival of paganism, though it was originally one of the basic practices of pagan religion. we need, somehow, to dispel repressive christian conditioning in this context, clearly something which kirk could not state in any way in his thesis, assuming that he thought in such terms in the first place, which is unlikely. such liberation from repression does not consist of sexual or

it disappears from the tree, as a result of his offer of selflessness. it appears in the lap of the queen, as bread and red wine, which she offers to him, with the suggestion that he may rest at this stage of the journey. the greater journey has not finished yet, but the traveler may rest and partake of the elements of the ritual of transformation beneath the tree. when thomas eats and drinks, he re-transforms the elements by their worldwide copyright 1990, 1998-2001, rj stewart, all rights and permissions reserved http//www.dreampower.com/kirk_wbw/pg_138.htm (11 of 11 [10/9/2001 12:37:14 am] robert kirk- walker between worlds flip to page# appendix 4: thomas rhymer 149 absorption within his entity. this is stage (c) of the central process, for at this stage, the fruit reappears upon the t

RUBY TABLET OF SET

ich bears serious consideration is that the opposite of abstinence is indulgence, with moderation being the term for various balance points between them) polarity 1a2a1b1a comprehension- misinterpretation o 1 o i 1a2a1b2 patience- impatience b? o i 1a2a1b3 abstinence- gluttony b? o i again, a first impulse might be to classify these as monopolar opposites (gluttony and the absence thereof, but we're not fully confident that abstinence is merely the absence of gluttony. hierarchy one's wisdom is often displayed by and influenced by one's objectivity and/or subjectivity of view and opinion. opposition we classify these opposites as requiring neither opposition nor balance, since we have found operations in total objectivity, total subjectivity, and balanced activity, all to be beneficial to

ositive nor negative; however, individual perception through means of the subjective universe has the power to make it either positive or negative. such a view is the essence of magical perception. both heidegger and sartre describe the perils of self-deceit and personal inauthenticity, heidegger referring to "falling" and sartre to "bad faith. this can be closely related to the views of satanism re: the following of the right-hand path, which is essentially a deceiving of oneself by renouncing ultimate individual responsibility, and attributing one's life and experiences to all sorts of imaginary causes and effects, such as "god "karma "spirits "entities, etc, instead of acknowledging oneself as the creator and sole initiator of one's existence. while setians can speak of "spirits "demons

f the plane below. the three strokes seem to represent the potential triad or trinity latent in all manifestation, and this triad acting within the tetrad of the squares produces the infinite ordering into twelves or dodecads. we should also recollect that in all probability we have only a very faulty reproduction of these diagrams, for we have to take into account the translating and copying and re-copying by ignorant scribes. the three lines are said to be three voices which jeou will send forth when he is ordered "to praise the father" that is to say, to emanate, for this is how the creative song of praise is sung. 7 'scinaocsca xpiatoa with reverence and godly fear this great central name and number of the gnosis must be approached. but let not any faithful christian reader fear lest h

f focus in the continuum. because the forms. and especially the ones that were applicable to statesmanship. weren't all that nebulous. in fact they were the guiding principles of the most ancient civilization in the mediterranean. and the one with the most highly developed political system as well. i am talking, of course, about egypt. the chimaera: the most highly developed political system? you're going to get some objections on that score. the accepted impression of egypt is that it was a simple military monarchy, reinforced by a death-obsessed religion, which cared nothing for philosophy. i quote bertrand russell:2 philosophy begins with thales, who, fortunately, can be dated by the fact that he predicted an eclipse which, according to the astronomers, occurred in the year 585 b.c. phi

uch evidence in the bible for the existence of satan. though the bible offers evidence of satanic existence, what does it say about satanic origin? the origin of satan a christian cynic asks "if jehovah is so wise and good, then why did he create satan, and if he is so powerful, why doesn't he destroy satan" a typical christian response is "he didn't, but he will" a simple satanic counter is "you're right, and you're wrong" jehovah did not create satan, because god can not create god. as gods, satan is jehovah's equal. when christians proclaim that jehovah will destroy satan, they reinforce the idea that christianity is a religion of destruction. the purpose of christian destruction is dominance, not tolerance. satan's chief daemon is called lucifer. before lucifer left heaven, he was know

SALMANRUSHDIE THESATANICVERSES

in case of scandal, you knew i could not, that i stayed away for your sake, but afterwards you punished, you used it as your excuse to leave, your cloud to hide behind. that, and also her, the icewoman. bastard. now that i am dead i have forgotten how to forgive. i curse you, my gibreel, may your life be hell. hell, because that's where you sent me, damn you, where you came from, devil, where you're going, sucker, enjoy the bloody dip. rekha's curse; and after that, verses in a language he did not understand, all harshnesses and sibilance, in which he thought he made out, but maybe not, the repeated name _al-lat. he clutched at chamcha; they burst through the bottom of the clouds. speed, the sensation of speed, returned, whistling its fearful note. the roof of cloud fled upwards, the water

lex coding system of slashes, circles and dots which gibreel remembered from his childhood among the fabled lunch-runners of bombay (of which more later, the chair-men zoomed him from role to role, delivering him as punctually and unerringly as once his father had delivered lunch. and after each take gibreel would skip back into the chair and be navigated at high speed towards the next set, to be re-costumed, made up and handed his lines "a career in the bombay talkies" he told his loyal crew "is more like a wheelchair race with one-two pit stops along the route" after the illness, the ghostly germ, the mystery malaise, the bug, he had returned to work, easing himself in, only seven pictures at a time. and then, justlikethat, he wasn't there. the wheelchair stood empty among the silenced s

r, my baby too. you are my lord and my suckling child. if i displease you then i have no life" babasaheb mhatre, accepting defeat, swallowed the tablespoon of malt. he was a kindly man, which he disguised with insults and noise. to console the orphaned youth he would speak to him, in the blue office, about the philosophy of rebirth, convincing him that his parents were already being scheduled for re-entry somewhere, unless of course their lives had been so holy that they had attained the final grace. so it was mhatre who started farishta off on the whole reincarnation business, and not just reincarnation. the babasaheb was an amateur psychic, a tapper of table-legs and a bringer of spirits into glasses "but i gave that up" he told his prot g, with many suitably melodramatic inflections, ge

required no more special attention than any other. when babasaheb mhatre took him into his home it confirmed to the young man that he was not alone in the world, that something was taking care of him, so he was not entirely surprised when the babasaheb called him into the blue office on the morning of his twenty-first birthday and sacked him without even being prepared to listen to an appeal "you're fired" mhatre emphasized, beaming "cashiered, had your chips. dis-_miss "but, uncle "shut your face" then the babasaheb gave the orphan the greatest present of his life, informing him that a meeting had been arranged for him at the studios of the legendary film magnate mr. d. w. rama; an audition "it is for appearance only" the babasaheb said "rama is my good friend and we have discussed. a sma

ut of his face. he looked up from his plate to find a woman watching him. her hair was so fair that it was almost white, and her skin possessed the colour and translucency of mountain ice. she laughed at him and turned away "don't you get it" he shouted after her, spewing sausage fragments from the corners of his mouth "no thunderbolt. that's the point" she came back to stand in front of him "you're alive" she told him "you got your life back _that's_ the point" he told rekha: the moment she turned around and started walking back i fell in love with her. alleluia cone, climber of mountains, vanquisher of everest, blonde yahudan, ice queen. her challenge _change your life, or did you get it back for nothing, i couldn't resist "you and your reincarnation junk" rekha cajoled him "such a nonse

SAPPHIRE TABLE OF SET MAIN

university. the lhp can be expressed in the terms of almost any tradition, and one of the aims of this project is to come up with a uralic formulation of the goals and methods of left-hand path initiation. this will have various versions, and some of them will probably be circulated to other uralic speaking peoples. this will open additional gates for the lhp (and the temple of set) to enter (or re-enter) into the fane of uralic speaking peoples. the shaman/poem-singer circle (along with the inner traditions of the kalevala pylon) may eventually remanifest as an order (and/or a similar concept outside the temple of set (the other aim of the circle is to reawaken/invigorate the uralic traditions- not only the lhp aspects, but the whole systems. this is a working of "troth" that will make t

SAPPHIRE TABLET OF SET

university. the lhp can be expressed in the terms of almost any tradition, and one of the aims of this project is to come up with a uralic formulation of the goals and methods of left-hand path initiation. this will have various versions, and some of them will probably be circulated to other uralic speaking peoples. this will open additional gates for the lhp (and the temple of set) to enter (or re-enter) into the fane of uralic speaking peoples. the shaman/poem-singer circle (along with the inner traditions of the kalevala pylon) may eventually remanifest as an order (and/or a similar concept outside the temple of set (the other aim of the circle is to reawaken/invigorate the uralic traditions- not only the lhp aspects, but the whole systems. this is a working of "troth" that will make t

SATANIC BIBLE

people, organizations, nations are making millions of dollars off us. what would they do without us? without the church of satan, they wouldn't have anybody to rage at and to take the blame for all the rotten things happening in the world. if they really feel this way, they shouldn't have blown us out of proportion. what you really have to believe instead is that they are the charlatans, and they're really glad to have us around so they can exploit us. we're an extremely valuable commodity. we've helped business, lifted up the economy, and some of the millions of dollars we have generated have in turn flowed into the christian church. we have proved many times over the ninth satanic statement that says the church- and countless individuals- cannot exist without the devil" for that the chri

a place where they can strum harps for eternity "times have changed. religious leaders no longer preach that all our natural actions are sinful. we no longer think sex is dirty- or that taking pride in ourselves is shameful- or that wanting something someone else has is vicious" of course not, times have changed "if you want proof of this, just look at how liberal churches have become. why, they're practicing all the things that you preach" satanists hear these, and similar statements, all the time; and they agree wholeheartedly. but, if the world has changed so much, why continue to grasp at the threads of a dying faith? if many religions are denying their own scriptures because they are out of date, and are preaching the philosophies of satanism, why not call it by its rightful name- sa

the fact that you were born than you are about the birth of someone you have never even met? or for that matter, aside from religious holidays, why pay higher tribute to the birthday of a president or to a date in history than we do to the day we were brought into this greatest of all worlds? despite the fact that some of us may not have been wanted, or at least were not particularly planned, we're glad, even if no one else is, that we're here! you should give yourself a pat on the back, buy yourself whatever you want, treat yourself like the king (or god) that you are, and generally celebrate your birthday with as much pomp and ceremony as possible. after one's own birthday, the two major satanic holidays are walpurgisnacht and halloween (or all hallows' eve. st. walpurgis- or walpurga

otection, for he (she) is undeserving of anguish and desires it not. let that which bears against him (her) be rendered powerless and devoid of substance. succor him (her) through fire and water, earth and air, to regain what he (she) has lost. strengthen with fire the marrow of our friend and companion, our comrade of the left-hand path. through the power of satan let the earth and its pleasures re-enter his (her) being. allow his (her) vital saltes to flow unhampered, that he (she) may savor the carnal nectars of his (her) future desires. strike dumb his (her) adversary, formed or formless, that he (she) may emerge joyful and strong from that which afflicts him (her. allow no misfortune to allay his (her) path, for he (she) is of us, and therefore to be cherished. restore him (her) to po

SATANIC RITUALS

supercheries, larron d'hommages, voleur d'affection, coute! depuis le jour o tu sortis des entrailles ambassadrices d'une vierge, tu as f ailli tes engagements, menti a tes promesses; des si cles ont sanglot, en t'attendant, dieu fuyard, dieu muer! tu devais r dimer les hommes et tu n'as rien rachet; tu devais apparaitre dans ta gloire et tu t'endors! va, mens, dis au mis rable qui t'appelle "esp re, patiente, souffre, 1'h pital des mes te recevra, les anges t'assisteront, le ci l s'ouvre"-imposteur! tu sais bien que les anges d go t s de ton inertie s loignent!-tu devais tre le truchement de nos plaintes, le chambellan de nos pleurs, tu devais les introduire pr s du p re et tu ne 1'as point fait, parce que sans doute cette intercession d rangeait ton sommeil d'eternit b ate et repue! tu a

n maudit, roi fain ant, dieu l che! vois, grand satan, ce symbole de la chair de celui qui voulait purger la terre de plaisir et qui, au nom de la "justice" chr tienne, a caus la mort de millions de nos fr res honor s. nous pla ons sur toi notre mal diction et nous salissons ton nom. o majest infernale, condamne-le 1'ab me, pour qu'il souffre ternellement une angoisse infinie. frappe-le de ta col re, prince des t n bres, et brise-le pour qu'il connaisse 1'etendue de ta col re. appelle tes l gions, pour qu'elles observent ce que nous faisons en ton nom. envoie tes messagers pour proclamer cette action, et fais fuir les sbires chr tiens, titubant vets leur perdition. frappe-les nouveau, seigneur de lumi re, pour faire trembler d'horreur ses anges, ses ch rubins et ses s raphins, qui se prost

the priest presents his final proclamation and the ceremony is closed in the standard manner. l'air epais the tribunal [the priest introduces the participants: his high court convenes tonight, he says, to heat the case of pope clement and the king of france, philip, who are accused of conspiracy, murder, and treason. he then asks clement to justify his actions] pope: je ne puis comprendre ce myst re. un mal diction d'une norme puissance est attach e ma personne et mes actes. les templiers se sout veng s; ils ont de'touit le pape, ils ont de'touit le roi. leur pouvoir n'est-il pas arr t par la mort? why am i here? what is the meaning of this? i cannot comprehend the mystery of my presence in this place. it is as if a strange and overpowering summons intrudes upon my rest. a curse must be up

estion est vieille et oubli e. the matter is old and should be forgotten. priest: la question ne peut pas tre oubli e. beaucoup d'hommes moururent, partni les plus braves de france. the matter cannot be forgotten. many men died, among the bravest in france. pope: ce n'est pas moi qui les ai condamn s. leur roi, phillipe, connaisait les actions des templiers: il obtient des informatious. il consid re leur fortune, leur pouvoir, leur arrogance, et leurs rites tranges, sombres et terribles. il les condamn. a mort! i did not condemn them. the king, philip, condemned them when he was informed of their indiscretions. he obtained damning evidence against the templars. he had no choice, when confronted with the evidence. they had wealth beyond their station, and power as well they had become arrog

er zur ckgedrangt. komm, wehe und krieche ein in die grossen konzile ohne dich und beende den weg derer, die uns aufhalten. ich sage der glanz muss gesteigert werden, offenbare das gesicht der schlange. bei dem klang wetden wir das gesicht der schlange sehen, so-lerne die w rter gut, die nut ein mensch verk nden kann. seht, ich habe den schleier der schlange und sende ihn unter die menschen. oh h re! die schlange lebt, an einem platz, der offen ist f r die welt. appear among men and be driven back no longer. come forth and creep into the great councils of those without, and stop the way of those who would detain us. i decree that the glamour be lifted, revealing the face of the serpent. by the sounds ye shall see the face of the serpent, so learn well the word that only a man can pronounce

SATANICON

our creed. hell is the satanic black chapel; a place to be alone to ponder; to ritualize, guided by waxen flames of darkness. hell is our interlude, a moment away from people, christianity, moralism, crime, complaints and despair, politics and newspapers, problems great and small. hell is where we consume the smokish flavours of incense and soothing melodies of bach and berlioz. hell is where we re sympathetic to darkened images, shadows on the walls, spectres out of our minds. hell is where we yearn as we will; where we indulge in whatever vice desired. hell is where our imaginations enjoy the ultimate freedoms; the ultimate expression creation; and we may well become devils. hell is where we scheme and write blasphemies; hateful verse against adversaries. hell is where we may be out-of

cientific discoveries and collected evidence go a long way toward discrediting xian creationism, biblical theories of human origins, and the like. to believe in the scriptures as truth is to blind oneself to the irrefutable evidences of nature s creative processes: the formation, development and age of our earth; the evolutionary phases of man and animal, etc. perhaps satanists who believe should re-evaluate and begin a thoughtful review: objectively looking at the evidence of our primitive heritage; our inherited and gradually-developed mental and physical characteristics; instinctual proclivities; thought and action; social customs and the like, which were not inherited from god. i regard satan and god as mythical beings created by man; man the creator, man the god, has created a fiction

st under a false belief of coming paradise and ever-lasting life after death as a reward for being a slave to a belief. these aforementioned, unperverted characteristics of satan which are collectively considered sin by the word of god (the xian bible) aren t sins at all in this context; nor are they sins against god because there s no actual god (outside of man) to sin against! if anything, they re sins (offenses) against our fellows via the law of the survival of the fittest: those who become the victims, or prey, to the predators who are more cunning and stronger. there is no such thing as equality in our world, nor should there be. pre-existing factors serve to maintain balance in both the animal kingdom and the social strata of man. so since satan, a myth, is so much like what we actu

ty is the very essence of civilization. the xian church and its pulpit-pounders have always made their living off the fears of the people: the fear of retribution if one does not submit to their doctrines and eternal punishment if one does not submit to their god. to be a false christ is to allow the worthless to perish while allowing the worthy to flourish. the second coming not of jesus but the re-birth of babylon! the society of satan! the true saviors of mankind; the enlighteners of truth are the antichrists! the satanic creed and the precepts of evilution are guidelines, which if adhered to, will serve as a catalyst for individuality, creativity, diabolical thought and the development of a strong ego* further, it is essential that the satanist maintain these evilutionary formulae if h

ng sulphurous smoke; devils and demons, ravenous with immoral thoughts and actions, perpetrated against their adversaries who are consumed by fright, horror, and an obvious realization of helplessness. such is the natural and ever-enduring relationship between satanist/master and xian/slave; predator and prey. contrary to xianity s forbidden creationism stands righteous infernal creationism: the (re)creationism of one s infernal utopia the hellscape. it should be carefully thought out for this is the place where satanic imagination and will are the law; evil fantasy and instinctual will live. this is the domain of man s embodiment of evil; the living devil s place of righteous idolatry and personal inspiration his/her living hell. at least one room in one s domain should be chosen for the

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

or teenage rebel. yet throughout the history of satanism, which has its roots in pre-christian cults, there has been a number of individuals who have sought, through a magical process of alchemy to change themselves through both ritualistic and non-ritualistic processes. these individuals have continually questioned that which is commonly accepted, as magdalene graham says in an article entitled 're-defining satanism (dark lily. 1989 'we want to know. those four words summarise the satanic quest'(1) yet again and again there arises the sensationalist articles in the press and the literary spheres promoting satanism as a mindless cult of sex, drugs, murder and torture all practiced hedonistically for the sole pleasure or ego-gratification of the satanists. in an attempt to redress the imbal

the abyss is far harsher than renunciation of the quest. for this is the path that leads to dementia, delusion and/or death. primarily this is experienced when the satanist seeks to encounter demonic, chaotic, negative or darker energies before he or she is ready. preparation for such invocation is a lengthy process. cathartic rites such as the black mass may be of use here, where the individual re-programmes his or her mind and emotions in order to free him or herself from the unconscious influence of repression, morality and guilt. if there is doubt or uncertainty within the satanist's mind the energies may manifest in a manner that is detrimental to the satanist. many people consider the examples of individuals using black magic, ouija boards and so forth as always causing harm to the

ry few individuals can claim to have successfully passed through or beyond the abyss and gained direct knowledge of the universe as it is in essence. thus satanism maintains the theory that man, as he is, is only a partly developed being, a being that through the practices of satanic magic, and magic in general can complete his development. appendix i the left handed path -an analysis appendix ii re-defining satanism appendix iii satanism and child-abuse notes& references 1. graham, magdalene. re-defining satanism. dark lily 8 (dark lily: london, 1989, p. 10. 2. cavendish, r. the black arts (pan books ltd: london, 1967, p. 331. 3. ibid, p. 331. 4. society of dark lily 'dialogue between adept and pupil' in dark lily 1 (dark lily: london, 1987, p.10. 5. the name astral body is a term used to

fire 102. ruthven, suzanne. malleus satani. the hammer of satan ignotus press: london, 1994. west, thorold. naos (a practical guide to modern magick) coxland press: reading, 1990. satanism- an examination of satanic black magic side 15 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library appendix 1 re-defining satanism by magdalene graham, society of dark lily the slogan "evil is live spelt backwards" was effective (though "devil" on the same principle put us in the past tense) but its shock value and therefore usefulness has long since receded. it is now counter-productive if being evil is regarded as a necessary qualification to be a follower of the left hand path. so let us relegate that

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ddess of victory, greek myths continue to have an impact on modern life. the philosophy that came out of ancient greece and rome had a resounding impact in all spheres of thought, not only in the west but also in the near east, where muslim scholars preserved the tradition after the fall of the roman empire in the fifth century. it was largely through arabic texts that the greek philosophers were re-discovered during the renaissance, beginning in about the fourteenth century. greco-roman thought established the foundations of critical thinking and reasoning characteristic of western philosophy. influences on religion the greeks and romans greatly affected christianity as well, especially the work of plato, with his higher and lower realities. his ideal is compared to the christian notion o

s include the following: e` su: the messenger of the orisha, an intermediary between the orishas and humans. o` gu n: the god of war, battles, metal, roads, agriculture, and justice. oru nm `la: the witness to the destiny of each person. his symbol is the seed of the oil palm. practitioners use these seeds to communicate with him to learn a person s destiny. osa ny `n: the god of herbs. o` su`ma` re: the rainbow. osun: the goddess of fresh water, beauty, and health, in contrast to na` na, the goddess of swamp mud and stagnant water. sha`ngo: the god of fire and thunder. oso` os: the god of the hunt, who lives in the forest. world religions: almanac 283 indigenous religions of santer a. santeros counter that the animals are sacrificed humanely and that they are eaten afterwards. the conflic

a slave. umar was succeeded by uthman (574 656, a member of the powerful umayyad clan, one of the dominant families of the quraysh tribe. during his twelve years in power, uthman replaced many of the generals and governors appointed by the earlier caliphs. he appointed members of the umayyad clan to these positions. this earned the new caliph many enemies. it appeared to some critics that he was re-establishing the power of the nobles, the high-ranking families that muhammad had originally fought against. uthman was killed by muslim troops in 656. after uthman s death the muslims of yathrib chose ali to become the fourth caliph. he was at first reluctant to take the position, knowing that he would inherit the problems created by the three earlier caliphs. he also did not wish to be seen a

f the history of the muslim people came to a close. the first four caliphs are called the rashidun, or rightly guided, by muslims because they were true to the principles of their religion in the way they governed. afterwards, the rule of the islamic community became similar to a hereditary monarchy, or a kingdom in which rule is passed from father to son. ali s short reign did not accomplish the re-unification of islam that he wanted. in fact, his greatest legacy was the split in islam between the shi a and the sunnis. although it began as a political disagreement over the succession of caliphs, this split later became religious when the shi ites claimed ali was the first imam, or leader with divinely inspired powers. in the end, however, ali is remembered by both shi ite and sunni muslim

th is not something to be feared or regretted, for it represents a unity with allah, a coming together. while death may look like a prison, it is really a release that allows one to experience the beauty of allah. on the day i die, when i m being carried toward the grave, don t weep. don t say, he s gone! he s gone! death has nothing to do with going away. the sun sets and the moon sets, but they re not gone. death is a coming together. the tomb looks like a prison, but it s really release into union. the human seed goes down in the ground like a bucket into the well where joseph is. it grows and comes up full of some unimagined beauty. your mouth closes here and immediately opens with a shout of joy there. the jala l s industry jala l and his poetry became somewhat of a commercial enterpr

SEPHER YETZIRAH WESTCOTT

aced throughout the kabalistic tractates which have succeeded it in point of time and development, many of which are associated together in one volume known as the "zohar" which is in the main concerned with the essential dignities of the godhead, with the emanations which have sprung therefrom, with the doctrine of the sephiroth, the ideals of macroprosopus and microprosopus, and the doctrine of re-incarnation. the "sepher yetzirah" on the other hand, is mainly concerned with our universe and with the microcosm. the opinions of hebrew kabalistic rabbis and of modern mystics may be fitly introduced here. the following interesting quotation is from rabbi moses botarel, who wrote his famous commentary in 1409-"it was abraham our father--blessed be he--who wrote this book to condemn the doctr

SINISTER TAROT

ture that is dictated by the essence of things fate etc. xi autumn a marriage beneath the earth in elixir she washes her hands a black eagle a palace of light she becomes the snake who offers the sword to sever the arm desire- lidagon alchemy: the union of two balancing forces that, as a nexion, create change through sinister intent- the energies in action as earthed and affected by that which is re-presented by atus vi, vii and vii. xii two horses fight within a circle of trees (the sun at night) two angels laughing in a room of sacrifice two in a haze of gold beyond the door opfer- vindex entrance/transition to the lands of the dark immortals. the individual becoming that which s/he created- a transferral of consciousness to the acausal to be in essence part of the greater wyrd. a reverb

owledge that allows one to consciously improve/evolve and use natural abilities (or gifts- such as sexual charisma- to the advantage of personal destiny and wyrd, and to confront and resolve those qualities within character which are detrimental. self-honesty. in early stages of development, such an individual causes unforeseen disruption and resentment amongst others. beginnings of that which is re-presented by atu iii. xv the moon wraps itself around the savage god; impaled on a throne as the wheel of skulls turns. the jewelled lady the crone winter in the wildest of woods. deofel- noctulius sinister awakening- nature as it is, raw and unaffected. that primal awareness of the vibrance of life that possesses and creates the accuser, that provokes acts that challenge the existence of the s

those factors- such as other people- that may fulfill destiny, and the hard practical realities of striving to create this fulfillment. sadness and wisdom and creativity through loss xvii the blue statue his red eyes survey the maze bringer of wisdom the perfect child and the tetrahedron bathing hair in the dark pool successor star- nemicu the maturity and bringing to fulfillment of that promise re-presented by atus vi and viii. knowledge of identity, of wyrd and what needs to be done. a coming of age; the seed of change blossoms. domination: the successful establishment of a causal structure; a process, the effects of which are irreversible once the cause is triumphant on whatever level. the beginnings of imperium. xviii a frog reveals human heads within its mouth furrowed white fields w

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

rbed in wizard lore; he equipped himself with magical implements, with rods for transmitting influence, and crystal balls in which to discern coming scenes and persons; and communed with spiritualists and mediums. the fruit of these mystic studies is seen in "zanoni" and "a strange story" romances which were a labour of love to the author, and into which he threw all the power he possessed, power re-enforced by multifarious reading and an instinctive appreciation of oriental thought. these weird stories, in which the author has formulated his theory of magic, are of a wholly different type from his previous fictions, and, in place of the heroes and villains of every day life, we have beings that belong in part to another sphere, and that deal with mysterious and occult agencies. once more

wholly different type from his previous fictions, and, in place of the heroes and villains of every day life, we have beings that belong in part to another sphere, and that deal with mysterious and occult agencies. once more the old forgotten lore of the cabala is unfolded; the furnace of the alchemist, whose fires have been extinct for centuries, is lighted anew, and the lamp of the rosicrucian re-illumined. no other works of the author, contradictory as have been the opinions of them, have provoked such a diversity of criticism as these. to some persons they represent a temporary aberration of genius rather than any serious thought or definite purpose; while others regard them as surpassing in bold and original speculation, profound analysis of character, and thrilling interest, all of

elow, who insists on seeing you; and, from some words he let fall, i judged it advisable even to infringe your commands "a stranger! and at this hour! what business can he pretend? why was he even admitted "he asserts that your life is in imminent danger. the source whence it proceeds he will relate to your excellency alone" the prince frowned; but his colour changed. he mused a moment, and then, re-entering the chamber and advancing towards viola, he said "believe me, fair creature, i have no wish to take advantage of my power. i would fain trust alone to the gentler authorities of affection. hold yourself queen within these walls more absolutely than you have ever enacted that part on the stage. to-night, farewell! may your sleep be calm, and your dreams propitious to my hopes" with thes

asure was soon over. every household has its little disagreements, none fewer than that of mr. and mrs. mervale. mrs. mervale, without being improperly fond of dress, paid due attention to it. she was never seen out of her chamber with papers in her hair, nor in that worst of dis-illusions, a morning wrapper. at half-past eight every morning mrs. mervale was dressed for the day, that is, till she re-dressed for dinner, her stays well laced, her cap prim, her gowns, winter and summer, of a thick, handsome silk. ladies at that time wore very short waists; so did mrs. mervale. her morning ornaments were a thick, gold chain, to which was suspended a gold watch, none of those fragile dwarfs of mechanism that look so pretty and go so ill, but a handsome repeater which chronicled father time to a

eal victory. mejnour, cast down thy elixir; lay by thy load of years! wherever the soul can wander, the eternal soul of all things protects it still" chapter 7.xv. il ne veulent plus perdre un moment d'une nuit si precieuse. lacretelle, tom. xii (they would not lose another moment of so precious a night) it was late that night, and rene-francois dumas, president of the revolutionary tribunal, had re-entered his cabinet, on his return from the jacobin club. with him were two men who might be said to represent, the one the moral, the other the physical force of the reign of terror: fouquier-tinville, the public accuser, and francois henriot, the general of the parisian national guard. this formidable triumvirate were assembled to debate on the proceedings of the next day; and the three siste

SIR WALLIS BUDGE EGYPTIAN MAGIC

he personifications might be attacked by means of magical ceremonies and words of power seems positively childish. passing now to certain chapters of the book of the dead which are rich in names of magical power, 1 we notice that the god amen, whose name meant the "hidden one" possessed numerous names, upon the knowledge of which the deceased relied for protection. thus he says "o amen, 2 amen; o re-iukasa; o god, prince of the gods of the east, thy name is na-ari-k, or (as others say) ka-ari-ka, kasaika is thy name. arethikasathika is thy name. amen-na-an-ka-entek-share, or (as others say) thek-share- amen-kerethi, is thy name. o amen, let me make supplication unto thee, for i, even i, know thy name. amen is thy name. ireqai is thy name. marqathai is thy name. rerei is thy name. nasaqbubu

he house of eternity, thou art made perfect in gold, thou dost shine brightly in smu metal, and thy fingers shine in the dwelling of osiris, in the sanctuary of horus himself. o osiris, the gold of the mountains cometh to thee; it is a holy talisman of the gods in their abodes, and it lighteneth thy face in the lower heaven. thou breathest in gold, thou appearest in smu metal, and the dwellers in re-stau receive thee; those who are in the funeral chest rejoice because thou hast transformed thyself into a hawk of gold by means of thy amulets (or talismans) of the city of gold" etc. when these words have been said, a priest who is made to personify anubis comes to the deceased and performs certain symbolical ceremonies by his head, and lays certain bandages upon it. when the head and mouth a

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

antly, what you will "give back" to him, should your desires be met. you, and your devotion and service to him, are the most powerful offerings you can make; some give these things, asking only for empowerment as a witch, which is in fact the "initiatory vow" that you hear so much about, and this rite makes for a fine so-called "self dedication" rite, when used for this purpose. it can also be a "re-dedication" whenever you need the strengthening. once you have considered carefully what you desire or need (and don't forget that this rite can just be done for simple praise, without necessarily "asking" for something) you drink some of the libation, and then carry the cup to the east and leave it there, as your offering. it shouldn't be touched for a few hours. if there is an altar in the ea

SIX WAYS OF KNOWLEDGE

ade to manifest much more easily. i will deal with six modes of perception in the order we usually discover them. touch (self-centric. the verb "to grasp" is amn which sounds like amn the word for "the hidden" this punning association lead to the story of amun creating the world by masturbation. this act is a sacred one for any black magician, obviously. in the book of knowing the spiral force of re and felling apep, the unnamed god who came into being as xepera, masturbates and then takes his seed into his mouth and says his name- which at that moment is heka= magic. the act of stroking one's self is not merely to be understood as sexual gratification (although learning to materialize one's wants through this method of sex magic is an obvious first step to understanding this process, it m

s "to see the future" this practice is a two-fold practice. it requires watching what is really going on the world, to spot trends- rather than what we wish was going on the world. it secondly requires a beautifying of things one looks upon. the first aspect is hard, it requires us to overcome the chaos-snake apep in his form of denial. seeing when a relationship has really gone sour, or that you're about to lose your job because the company is going belly-up- these are forms of maa. the second practice concerns manipulating your environment so that needless ugliness need not be a part of it. this does not mean "seeing the world through rose-colored glasses" it just means that you don't give attention to things that merely distress you. if you get depressed everyday when you watch the six

SORCERIES OF ZOS

energy at last measurable and therefore strictly scientific. whether this energy is termed the astral light (levi, the elan vital (bergson, the odic force (reichenbach, the libido (freud, reich was the first- with the possible exception of reichenbach- actually to isolate it and demonstrate its properties. austin spare suspected, as early as 1913, that some such energy was the basic factor in the re-activization of primal atavisms, and he treated it accordingly as cosmic energy (the 'atmospheric i) responsive to subconscious suggestion through the medium of sentient symbols, and through the application of the body (zos) in such a way that it could reify remote atavisms and all possible future forms. during the time that he was preoccupied with these themes spare dreamed repeatedly of fanta

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ather than to obscure, the unique nature of christianity. it is a deep source of satisfaction to me that this view of the essence of christianity has been embraced by a writer whose works on the spiritual life of humanity have profoundly enriched our culture: edouard schur, author of the great initiates2. he was so far in agreement as to undertake a translation into french under the title le myst re chr tien et les myst res antiques. as a sign of the longing for the kind of approach to christianity this book contains, it may be mentioned that the first edition was translated into a number of other european languages besides french. while preparing this second edition, i have found little to alter in essentials. some passages from the first edition of eight years ago have been expanded. som

of spiritual being (r.st. heraclitus, fragment 119. 34. reincarnation formed an important element in the thought of several pre-socratic thinkers, notably empedocles and of course pythagoras. rudolf steiner arrived at an understanding of reincarnation, not through ancient doctrines, but out of evolutionary and developmental ideas, and the factors that shape the life of modern individuals; see the re-embodiment of the spirit, ch. 2 in theosophy (anthroposophic press, hudson, 216 christianity as mystical fact ny, 1994; reincarnation and karma: their significance for modern culture (anthroposophic press, hudson, ny, 1992. 35. empedocles, fragment 11. the main fragments of empedocles are included in kirk, raven, and schofield, the presocratic philosophers, pp. 280ff. 36. fragment 12. 37. fragm

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

ent. but the illuminati chose to try and bury her in a more subtle way, choosing to leave her penniless, separating her from her two children and claiming she was bi-polar or psychotic. it's a simple method: if the "turncoat messenger" is high-level, high-profile or extremely dangerous to the illuminati cause, kill them and make it look like an accident or a death from natural causes. but if they're like svali, knowledgeable but in middle management of the illuminati pack, they usually let them die a slow death from isolation, fear and poverty. further, the illuminati strategy is to deny, deny, deny and discredit, discredit, discredit until hell freezes over if need be. think about it. is it better to create an ugly scene, drawing attention with violence? or is it more effective to depict

rom her appearance with greg on the investigative journal radio show of january 17, 2006. svali's startling comments, as well as the arctic beacon series on child sacrificing, should serve as a reminder how the evil intentions of the new world order knows no bounds or limits. transcript of illuminati survivor svali's appearance on investigative journal with greg szymanski january 17, 2006 gs: you're listening to the investigative journal. i'm your host, greg szymanski. two hours- two hours with great interviews all the time. we get into the news behind the scenes that the mainstream media refuses to cover. what a shame. let me just update some things before i tell you who my guest is today. i've been promo-ing it all week, and we're going to get deep inside the family, the order, the illum

tame vote, to ban aspartame in new mexico, is going on today. i called her last night. they held it over until today. so we'll know later this morning whether aspartame is banned in new mexico. that could have a chain effect that could really save a lot of lives. also, i wanted to mention the bulldozing in new orleans. now this is a story on my website. you can go to www.arcticbeacon.com, and you're going to see this story. this is an incredible story we've been following, with brandon darby from common cause relief down there. a new orleans federal judge, a crooked order here, folks, last friday quashed all hopes for ninth ward residents to get their day in court as he indiscriminately canceled a january 17th hearing to hear evidence on why the city has no right to demolish homes under em

iscriminate bulldozing of over 44 thousand homes in the ninth ward, many of which, brandon says, are in good shape. needless to say, they do not need to be demolished. but the people are a long, long, long way away from new orleans, kept away by these fema programs that we've documented. brandon says now what happened is the judge called the lawyers in, canceled the hearing, and said "listen, you're going to take my orders, which are this. both lawyers are going to adhere to this. you can demolish the homes as long as you give the people notice" so it doesn't matter if they object, apparently, just as long as they know their home is going to be bulldozed down, and that's what the city is doing right now. so we'll keep track of that story as it goes on this week. now, on my website all week

, the order, for people that are inside this group. so let's not get hung up on the words. what this group does is amazing. as i documented in my series which is going on now, part three is on today, so if you want to go to arctic beacon and get that, and it's talking about svali, who was a member of the illuminati, the family, the order. she is with us as our guest today, and after this break we're going to find out the whole story from beginning to end about svali's involvement, and then about how she decided to get out and what she's doing now. and i might add, it's a great thing what she's doing now, alerting people and also helping many, many people in america understand exactly what this group is all about. so anyway, we'll be back with svali on the investigative journal. i'm your ho

TECHNICIANS GUIDE TO THE LEFT HAND PATH

r, as can be seen from pharaohs names such as seti (set s man) and setnakt (set is mighty. two important setian texts were produced: first, the tale of two brothers, which tells how set (identified with the god bata) undergoes a series of metamorphoses (xeperu) that changed him from a farm hand to a star in the constellation of the thigh. the second text is the book of knowing the spiral force of re and the felling of apep. this protective formula, which ramses iii, son of setnakt, inscribed on certain border monuments, shows two setian particularities. firstly, it has an unnamed god coming into being in the psychic (subjective) realm as the god xephra- previously it had been held that neith, a goddess of nature, had transformed herself into the xephra beetle. secondly, the spell which giv

paration and then synchronization of these lenses produces completely new and unique ways to understand oneself and the world around them. however, each synchronization will involve a readjustment and this will result in a temporary state of tension between what was old, and what is now new. things will appear different, much like getting a new prescription for eyeglasses that require a period of re-adjustment. this re-adjustment to the new lense lies at the heart of the tension i have mentioned. once the individual gets used to the "new prescription" they can see much better, and the tension then resides until the next prescription is necessary. a common desire within the religions of the right hand path is unity- unity of thought, seeking unity with nature, desiring unity with god, seeki

science. it is a personal creation that involves the most intimate aspects of the psyche; and as such, it is dangerous. culture, psychological disposition, and genetic tendency comprise much of what we each perceive ourselves and others to be. cognitive restructuring as a fundamental premise of the initiatory scheme, leads towards the transformation of the individual. further, this psychological re-construction takes into account that there are still aspects of the psyche still unknown and yet to be discovered. many of the tools and clues necessary for this great work are found within science and religion, philosophy and literature, magical ritual and psychology. most importantly, one recognizes the limitations of any self creation. when the boundaries of understanding have been recognize

nts are related to the originating resonant force through the impact that the original energetic outburst has had upon consciousness in the form of ideas. this is a clue as to how the mysteries are manifest into culture and memetics, imported into the social fabric, into culture, and into religion. it is in this way that the originating impulse beciome sextended, hidden, prolonged, discovered and re-discovered through time. the concept of harmonic elements is one that is central to the distribution of resonant response mechanisms. in its most basic form, a harmonic element would be described as an indirect secondary oscillation that is manifest through its relationship to the originating resonant force. it is this accumulation of "secondary" oscillations that creates extension through larg

onic proportion can be found within outdoor ritual scenarios. these rituals do require a somewhat different approach than the more controlled environments that can be manufactured inside a structure. nonetheless, these environments can be the most powerful ritual environments if all of the key elements fall into place. in a very real sense, what we are doing in the synthetic ritual environment is re-creating within a controlled setting elements that are found within meteorlogical and weather events within nature itself. there are many areas of crossover regarding the elements of harmonic proportion within the synthetic environment, and those found within natural settings. for instance, i have mentioned whitenoise and described its importance. in an outdoor ritual whitenoise can be found in

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

and sickles, 563 and other signs and symbols of communist intrigue footnotes and references 589 index 599 more resources for you 621 about the author, texe marrs 623 introduction the occult script a colossal and monstrous conspiracy but let the spirit of all lies with works of dazzling magic blind you. then absolutely mine, i'll have and bind you. the devil, faust play by goethe (1749-1832) they're everywhere. cleverly disguised. on tv, imbedded in magazines, and lurking in powerful advertising. sometimes they're subtle or subliminal, other times direct, provocative, and mind-bending in effect. strange symbols, signs, charms, talismans, and handshakes that program and control our minds. henry makow, astute inventor and essayist, says that they are key components of the satanic conspiracy

t each of the co-conspirators fully recognize what the others are doing. each understands the mask he must wear and the signals to be given. in a public broadcasting system (pbs) documentary, the story is recounted of the day president harry s. truman, a 33rd degree mason, met hollywood director and actor orson welles (war of the worlds and citizen kane fame. truman smiled and said to welles "you're the second greatest actor alive today. i'm the first" wealth what would compel grown men to act like immature, two-bit stage actors, twisting and distorting their fingers, hands, and bodies into ridiculous symbolic gestures in what appears to be a ludicrous campaign to force magical change or to convey secret messages via the media to fellow conspirators equally brainwashed? most of these men a

ce, saying, babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird- revelation 18:2 the royal secret..the secret of the universal equilibrium. shall at length make real the holy empire of true masonic brotherhood- albert pike, 33 morals and dogma two heads are better than one, except when they're on the body of only one eagle. texe marrs c a n the body of one bird have two heads? is such a notion insane? i believe so. insanity can be described as a demented man's firm belief that two totally contradictory and opposite things are nevertheless one and the same. if a man simultaneously embraces two competing, mutually exclusive ideas or philosophies, he can properly be deemed "out of his m

f the initiation of the world. how prophetic, then, is the bible verse found in isaiah 46:11 which reveals that in the last days, a "ravenous bird from the east" shall be called forth by god to wreak havoc and destruction on rebellious mankind and the fallen world. so when you see the duality principle("as above, so below) represented in the photos and illustrations in this section, remember: you're observing the great secret in operation, the perennial teaching of the hidden god, the god of the mysteries, the god who it is said possesses the key to the invisible world (hell, the god of the arch, the god of cunning, lies and deceit, the two-faced deity, the masonic double-headed eagle. in other words, bluntly stated, you are viewing satan in disguise. among hard-core occultists deep into b

THE BOOK OF PLEASURE

y after contributing some of his drawings to crowley's periodical, the equinox (note 5) spare claimed to be one of the first surrealists. he had visualized the irrational and transcribed his vision directly from subconscious strata of the psyche; he was also able to galvanise primal centres of awareness by a formula of atavistic resurgence that few artists- and fewer occultists- have succeeded in re-activating with impunity to their work or to themselves. the book of pleasure contains a unique method of obtaining control of the subconscious energies latent in the human mind in the form of primal atavisms. it is evident that if such energy can be tapped and channelled, it can be directed to creative or destructive ends on a scale infinitely beyond anything achievable by the mind in the more

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

e jolly etc. etc. what deities you choose to honor, unless you are following a tradition, are very much a personal matter. these pages have a number of gods and goddess listed. these are provided as reference for your own research (greek and roman deities have not been listed) in the later sections of this book, i will be employing the basic celtic deities for simplicity and reference. amun (amun-re) anubis amam aten atum bastet bes geb hap hathor heket page 7 monon is the fictitious name used in the craft for the spirit (the force, or tao. it is of interest to note that it sounds similar to mananan the celtic-gaelic god of the sea. grimoire of eclectic magick dark or bright, most pagan traditions arrange the gods and goddesses into a standard pattern. the first of these is the three fold

goals (thaumaturgy. magick is not good or evil, black or white, magick just is! like air, water or even gravity, it works the same no matter what is in the heart of the user. now for a little fresh information: most pagan belief systems are environmentally friendly, with the underlaying theme of living in harmony with others. if you are seeking power and the ability to control others by fear, you re in the wrong place! page 12 conscious sub-conscious super-conscious ba id nirvana ka super ego nama body/mind ego rupa egypt: freud: buddha: this page was assembled, in part based upon the fundamental teachings of thomas d. willhite the art of magick theory overview continued grimoire of eclectic magick super-consciousness sub-consciousness consciousnes programs memory emotion creativity the co

ed colored candle, based upon your desired goal. then the candle needs to be anointed with oil. this is known as dressing the candle, and is done by rubbing oil onto the surface. you start at the center, and rub outwards. first you put on the shirt (anoint the upper half of the candle, then you put on the pants (anoint the lower half of the candle. now the candle is ready for your spell. once you re ready, hold the candle upright between your palms. begin your rhythmic breathing, visualize your goal, and allow the power of your desire to flow into the candle. begin repeating a short statement of the desired goal you seek. slowly shorten the statement down, until it is the minimum number of words required to express the concept. at the peak of your chanting, take a deep breath and slowly bl

gick the art of magick rituals continued invoke the lord& lady. this is done by naming the deity then glorifying one or more of their attributes. examples: cernunnos, great horned one, brother of all creatures wild, and free, we(i) invite you into this circle! dana, bright lady, mother of rivers, and mantle of life upon the land, we(i) invite you into this circle! stating the desired goal, say we re(i m) gathered here this night to celebrate state the reason, and to work such magick as we(i) require at this time. raising the cone of power is done by dancing or chanting. it is at this time that you would celibate the season with ritual drama. this is also the place where you would do healing magick, charge new tools, and the like. charging the wand this was inspired by the vigil of the wand

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

it was not a real seance, 30 percent of those who participated were convinced they saw a luminous- edged table levitate in the air when it was suggested by the staged medium that it would do so. the seance was filmed in infrared light so they had proof that the table did not move, yet 30 percent of people believed it had levitated, wiseman stated. wiseman said, these seances are pretty spooky. we re arguing that some seance phenomena are down to the power of suggestion. conceding that there might indeed be other explanations, and sometimes even an element of fraud or trickery, wiseman expressed there were no supernatural forces at work. the experiments were carried out with emma greening, also from the university of hertfordshire, and dr. matthew smith from liverpool hope university colleg

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

r the divine. m delving deeper associated press. haunted experiences draw skeptical society together. boston globe, july 22, 2001 [online] http//www.boston.com/dailyglobe2/203/ metro/haunted_experiences_draw_skeptical_ socie. denning, hazel m. true hauntings. st. paul, minn: llewellyn publications, 1996. murphy, gardner. the challenge of psychical research. new york: harper& row, 1970. spooky! we re still haunted by ghosts. sydney morning herald, july 23, 2001 [online] http/ www.smh.com.au/news/0107/23entertainment/ entertain2.html steinour, harold. exploring the unseen world. new york: citadel press, 1959. sullivan, lawrence e, ed. death, afterlife, and the soul. new york: macmillan publishing, 1989. tyrrell, g. n. m. apparitions. new york: collier books, 1963. ghostly beings there is not

boundaries especially those established by humans who attempt to explain or to identify them. m delving deeper associated press. haunted experiences draw skeptical society together. boston globe, july 22, 2001 [online] http//www.boston.com/dailyglobe2/ 203/metro/haunted_experiences_draw_skeptical_ socie murphy, gardner. the challenge of psychical research. new york: harper& row, 1970. spooky! we re still haunted by ghosts. sydney morning herald, july 23, 2001 [online] http/ www.smh.com.au/news/0107/23entertainment/ entertain2.html. steinour, harold. exploring the unseen world. new york: citadel press, 1959. tyrrell, g. n. m. apparitions. new york: collier books, 1963. animal spirits just as a large percentage of the population of all cultures believe that the ghosts of the dearly departed

for the film, sought to walk the thin line between the scientific and the spiritual. starring craig t. nelson and jobeth williams as steve and diane freeling, who move into a new home which unknown to them has been built over a graveyard, the film became extremely popular with motion picture audiences. the tension in the film centers on little carol anne (heather o rourke, who announces that they re here, shortly before the entities pull her into a spiritual vortex. the challenges faced by the freeling family as they struggle to reclaim carol ann from the spirit world make for a presentation of unrelenting suspense. neither of the sequels was able to maintain the edgeof- the-seat tensions of the original film. ghost busters (1984) three parapsychology professors (bill murray, dan aykroyd

[online] http//www. jambiexplorer.com/content/orangpendek.htm, n.d. henderson, mark. yeti hair sample defies dna analysis, the times, april 2, 2001 [online] http//www.thetimes.co.uk/ article/0,,2-108351,00.html. north-east adventurer set to prove abominable snowman exists. this is the north east, september 4, 2002 [online] http//www.thisisthenortheast.co.uk/the_north_east/archive/ 2002/09/04/abom.re.html. scientists are hair s breadth from the yeti. the herald, september 5, 2002 [online] http//www.theheard.co.uk/ news/archive/5-9-19102-23-54-40.html. the real manimal? an early analysis of hair samples taken by a british expedition to the mountain rainforest near gunung kerinci in western sumatra did not appear to have come from any known primate in the area. adam davies, the leader of the

latively easy to tell the difference between circles made by hoaxers and those made by what appears to be some kind of superior intelligence, imprinting geometric designs presently beyond the capacity of human beings. on august 2, 2002, touchstone pictures released m. night shyamalan s signs, starring mel gibson as a pennsylvania farmer who discovers a crop circle in his field. the motion picture re-ignited controversy regarding crop circles and quite likely inspired numerous imitators who created mysterious designs of their own in fields throughout the united states and canada. m delving deeper andrews, colin, and pat delgado. circular evidence. london: bloomsbury publishing, 1990. experts amazed by crop circle designs. bbc news, july 19, 2002 [online] http//news.bbc. co.uk/hi/english/uk/

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on fire. most of the men of the village were away serving in the kikuyu guard, an anti-mau-mau force, so the greatest number of the 90 bodies found in the charred remains were those of women and children. in addition, the mau-mau had mutilated more than1,000 of the villagers f cattle as further punishment for opposing them. as nearly as it can be determined from the vantage point of an historical re-examination of events, the mau-mau was quite likely an ancient kikuyu secret society that was reactivated. the kikuyu tribe was the most populous and educated in kenya, but their culture also permitted secret societies to flourish, and there were many such groups that had been in existence since long before the europeans came to africa. the mau-mau leaders invoked the old secret society in orde

THE GOD OF THE WITCHES

vi. another example is found among theelizabethan state papers;[7 "the names of the confederates against her majesty who have diverse andsundry times conspired her life and do daily confederate against her ould birtles the great devel, darnally thesorcerer, maude two-good enchantress, the ould witch of ramsbury".william the conqueror rendered waste and desolate nearly half of his new kingdom; the re-peopling of thewilderness seems to have been done in great measure by the descendants of the neolithic and bronze-agestock who were saved from massacre by the remoteness and inaccessibility of their dwellings. these were theplaces where the old religion flourished; and it was only by very slow degrees that even a small amount ofoutward conformity with christianity could be established, and then

re he wears stag'santlers, which are further decorated with rings; these may be hoops of withy or bronze currency-rings. likehis palaeolithic prototype he is bearded. this altar shows that, in accordance with roman artistic ideas, thedivine man was not masked, he wears the horns and their appendages fixed on his head. the altar appears tohave been dedicated in a temple so sacred that the site was re-used for the principal temple of the new faith.cernunnos is recorded in writing and in sculpture in the south of gaul, in that very part where the palaeolithicpainting of him still survives. it is highly improbable that the cult of the horned god should have died out insouth-western europe in neolithic times and have remained unknown through the bronze and iron ages,only to be revived before th

rity meted out alike fate to joan's judges. in a folk-tale poetic justice invariably overtakes the villains of the piece, butunfortunately the records, where they are obtainable, show that all becket's murderers did not die horribledeaths. hugh de moreville is known to have become very wealthy, and died fourteen years later quiteundramatically.joan of arcthe story of joan of arc has been told and re-told many times, usually with a markedly ecclesiastical bias,often with a surprising want of critical acumen and even of historical facts. one of the main sources of ourknowledge is the record of her trial before an ecclesiastical court presided over by the bishop of beauvais andthe deputy of the inquisitor of france.[3] next in importance is the document of the rehabilitation.[3]besides these

ious"[6]though joan was obviously guided in her answers by someone in the court, it is equally clear that she wasbeing guided to her doom. she acknowledged that "st. katherine" was often in the court directing her how toreply, and that the saint even succeeded in speaking to her in her room in the prison, presumably through thespy-hole communicating with the next room. in the rehabilitation, fr351re isambard stated that he wasthreatened with a ducking because he nudged her and winked at her to indicate how she should reply; thethreat so frightened him that he fled to his convent. the priest loyseleur, who was accused after his death ofbeing an agent provocateur became her adviser. she was often excessively offhand to her judges, treatingthem consistently with a disrespect unexpected from a

THE GOLDEN ESSENCE

take away from this essay is a new, deeper understanding of some deeper mysteries embodied in the housle, which will help you whether or not you decide to consciously access them every time you perfo rm the housle. if you wish to utilize these understandings, you will add a level of power to your work. most housle participants are eating the bread and drinking the drink to consciously, outwardly re-awaken, show, or forge a connection between themselves and otherworldly spirits or powers, making the two worlds into one through the absorption of the blessed food and drink. regardless of the housle s deeper meanings, the before mentioned reality is still the case with the housle, still one of its primary realities, if not the primary reality. no matter what power is called and merged with by

les of the divine beings or gods, the birth/creation of humankind, the gradual decline, degeneration, and final destruction of the universe, when the forces of chaos would gain strength again and overwhelm the world-order, and when all would be plunged back into the unformed and original state of chaos, and from thence, the regeneration would take place, with all things cosmically regenerated and re-emerging back into the perfection of a pristine and new condition. humans, and all things, were not exempt from the cosmic drama, from the fate of cyclical existence, for humans and all things else were not separate from the cosmos or the world, but part of it, sharing in its fate. all indo-europeans, and many non-indo europeans, believed in the great life, death, and renewal of the cosmos; the

d regeneration system; the norse ragnarok mythology shows the world being destroyed by fire and ice, the very primal elements from which they believed the world was created from, before the new, perfected world was born; the zoroastrians believed that the forces of light and darkness would destroy each other and the whole world in a cataclysmic battle at the end of time, cleansing the world for a re-emergence and regeneration; the celtic druids cited a belief that one day water and fire would overcome the world, a perfect echo of the common indo european wisdom, and a fine parallel to the worlddoom ragnarok of the germanic neighbors; some greek traditions spoke of the ekpyrosis, the fires that would destroy the world at the end, burning away the old to make way for the new, regenerated wor

an the ritual vehicle that completes the loop of the entire cosmos as expressed in ancient mythology, and regenerates the participant, their mind and body, and through them, their entire world. it is the regeneration of time that was the center of ancient faith and mysteries. another important key is found in the word recognition. many people use this word without being aware of its true meaning. re means again, and cognition means to be cognizant or be aware of something. to re-cognize meant to become aware of again. the key word there is again. the divine truth that people in the mysteries were helped to re-cognize was not a truth that was new to the m; in non- linear time, nothing is new. the truth that you became aware of again was a truth that you always had, and were a part of. the h

xistence, had caused a kind of forgetting, but every motion of fate, every waving leaf, every event and every sound, had the essence of an eternal, timeless reality moving at its heart, and every single sensory thing- if we had true and full awareness of it- could return it (and us) to the source, and complete the loop, allowing us to recognize the truth, thus renewing us from a limited state and re-generating us into to an unlimited one. craft mythology now, we must begin to study craft mythology, which will in turn lead into a deep dissection of the housle, and show how the housle completely sums up the central message of all ancient pagan mysteries, and even the originally intended message of the primal christian mysteries- that of the world-renewal, and the rege neration of time and al

THE KEY TO THE MYSTERIES

attribute the immoralities and the follies with which a great number of those who occupy themselves with magnetism are reproached. q. what conditions are required in order to magnetize properly? a. health of spirit and body; right intention, and discreet practice. q. what advantageous results can one obtain by discreet magnetism? a. the cure of nervous diseases, the analysis of presentiments, the re- establishment of fluidic harmonies, and the rediscovery of certain secrets of nature. q. explain that to us in a more complete manner. a. we shall do so in the third part of this work, which will treat specially of the mysteries of nature. 107 part iii the mysteries of nature the great magical agent we have spoken of a substance extended in the infinite. illustration on page 108 described: thi

" compare now this sign with the doctrine of mr. madrolle "the most imperfect and the most apparently guilty act of love is worth more than the best of prayers" and you will ask yourself what is that force which, independently of the will, and of the greater or less knowledge of man (for vintras is a man of no education, formulates its dogmas with signs buried in the rubbish of the ancient world, re-discovers the mysteries of thebes and of eleusis, and writes for us the most learned reveries of india with the occult alphabets of hermes? what is that force? i will tell you. but i have still plenty of other miracles to tell; and this article is like a judicial investigation. we must, before anything else, complete it. however, we may be permitted, before proceeding to other accounts to trans

uilibrium and motion, by double polarity; when one pole attracts the other repels, one produces heat, the other cold, one gives a blue or greenish light, the other a yellow or reddish light. this agent, by its different methods of magnetization, attracts us to each other, or estranges us from each other, subordinates one to the wishes of the other by causing him to enter his centre of attraction, re-establishes or disturbs the equilibrium in animal economy by its transmutations and its 201 alternate currents, receives and transmits the imprints of the force of imagination which is in men the image and the semblance of the creative word, and thus produces presentiments and determines dreams. the science of miracles is then the knowledge of this marvellous force, and the art of doing miracle

also it is said in the zohar that at the beginning of our earthly period, when the elements disputed among themselves the surface of the earth, that fire, like an immense serpent, had enveloped everything in its coils, and was about to consume all beings, when divine clemency, raising around it the waves of the sea like a vestment of clouds, put her foot upon the head of the serpent and made him re-enter the abyss. who does not see in this allegory the first idea, and the most reasonable explanation, of one of the images dearest to catholic symbolism, the triumph of the mother of god? the qabalists say that the occult name of the devil, his true name, is that of jehovah written backwards. this, for the initiate, is a complete revelation of the mysteries of the tetragram. in fact, the orde

o it by the word. behold the christian word, how for these nineteen centuries it has put 242 the world to work! what battles of giants! how many errors set forth and rebutted! how much deceived and irritated christianity lies at the bottom of protestantism, from the sixteenth century to the eighteenth! human egotism, in despair at its defeats, has whipped up all its stupidities in turn. they have re-clothed the saviour of the world with every rag and with every mocking purple. after jesus the inquisitor they have invented the "sans-culotte" jesus! measure if you can all the tears and all the blood that have flowed; calculate audaciously all that will yet be shed before the arrival of the messianic reign of the man-god who shall submit at once all passions to powers and all powers to justic

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

the 13 initiatory state of transforming and becoming something other than being dissolved in the natural order. this grimoire presents systems of personal sorcery, in which through the individual works through the godforms of ahriman and az. presented also are goetic evocation and invocation formulas of the daevas (demons) and druj (lie meaning illusion, sorcery& dragon snake vampyre. completely re-illustrated by elda isela ford, the yatuk dinoih seeks to enflesh and materializes those druj and daemonic forces which have lied dormant, sleeping in the atavistic depths of mankind. night and the witches sabbat -the adversarial foundations of sorcery- by michael w. ford 14 to look into the possibilities of models and how one may shape and assist in self-transformation, it is imperative to stu

THE MAGICIAN S KABBALAH

e unlikely juxtapositions so created (a chicken on the shopping list placed in the armchair, and a lettuce inside the goldfish bowl) assist the recall of the list. once the basics of the tree have been mastered, new ideas from any source can be assimilated quickly or at least stored in relevant "areas" in the structure. the kabbalistic exercise of "permutations, where letters of a divine name are re-arranged and shuffled in a constant motion during meditation can provide a basis of further exercises where areas of the tree or tarot cards are shuffled to provide vast ranges of new insight. this process has recently been made more accessible to non-meditators by computer programs such as "brainstorm" or "turbothought, which allow the ranking, chaining and shuffling of ideas on a computer scr

r the symbolism of the "bornless ritual" as recorded by aleister crowley in "liber samekh. the original greek text of the ritual("fragments of a graeco-egyptian work upon magic, trans. goodwin 1852) uses the phrase "the headless one, or "the headless spirit, but the hebrew would be achd bain rash or achd bla rash, meaning "one without a head. this is likely to have been utilised by crowley in his re-naming of the rite as that of the "bornless" one, i.e. one without a beginning, as resh can mean "beginning" as well as "head, as in brashith "in the beginning, the first word of genesis. indeed, traditional kabbalah attributes the "b" to kether, and the "rashith" to chockmah, but it could also be seen that the beth refers to the ain soph aur, and hence the resh to kether, the yod to the sephir

the likeness of beings. that is, beneath and beyond the transformations taking place about us, the "song remains the same, as the led zeppelin song puts it. all creatures, including ourselves, are in a sense the "froth" on the wave of the universe, forever changing our manifestation, and yet always remaining part of the wave. our lives and deaths are like watching the patterns emerging and being re-absorbed on the surface of a wind-rippled lake. the ripples are our lives, the water is manifestation, and the wind is god moving across the waters; a process which did not end at genesis, but is part of the continual emergence of the universe and is still happening right here and now. this awareness of the "death" path is part of the result of the "vision of beauty" seen by the adeptus minor o

THE MARTINIST OPERATIVE GENERAL RITUAL

onfidence upon the brazen serpent exposed to the view of all. deign in thy clemency, o lord of mercy, to grant the wandering souls lost in the darkness of beyond, grace so that they may recollect the name of the redeemer and thus escape the attacks and snares of the demoniacal spirits eager to destroy these souls. by ieshouah, our lord, amen. operator meditates for a moment and then prays for the re-illumination of the souls lured into the darkness by the atheistic materialism: o almighty and eternal god, thou who savest men and lettest not perish any of thy creatures. deign, o lord, to look down with favour upon the souls misled by the ruse of satan, our adversary. may these souls repent their errors and after having abandoned all malice, return one day into the unity of thy holy and eter

THE MIDDLE PILLAR

e presence within the mind of a powerful and ugly complex, how can there be real magical and spiritual development? since analytical psychology confines itself, by its own definition, to an examination and a clarification of the two upper and most superficial levels of consciousness, this process must be considered the preliminary aspect of magical routine.23 where analysis preaches the gospel of re-education in the attitude towards life, and when we find psychological patients producing magical designs or mandalas of the type that jung reproduces in the secret of the golden flower, here we have an encroachment upon or a usurpation of the realm and function of magic, and a t anscendingo f the limitations of the ordinary analytical technique. just as the technique of analysis must comprise

enetrating him and eventually illumining the region of his feet whch are set firmly upon the earth. the sense of expansion is a definite one, rendering the performance of the gestures of the qabalistic cross a much more vital and significant experience. the reasons given for the necessity of this astral expansion lies in the fact that the ancient mystical systems hold that the transcendental natu.re of man, the essence of mind, is infinite in nature, a positive void of whch no quality can be predicated. as one eastern scripture puts it: learned audience, the illimitable void of the universe is capable of holding myriads of things of various shapes andforms, such as the sun, the moon, the stars, mountains, etc .space takes in all these, and so does the voidness of our nature. we say that th

of the human condition in a book on psychology. look instead to literature, art, poetry, and in certak. passages of the world's holy books: it is to the literary world, not to psychological science, that you go to learn how to live with people, how to make love, how not to nzake enemies, tofind out what griefdoes to people, or the stoicism that is possible in the endurance of pain, or how if you're lucky you may die with dignity; to see how corrosive the efects ofjealousy can be, or how power corrupts or does not corrupt. for such knowledge and such understanding ofthe human species, don't look in my textbook of psychology. try lear, and othello, and hamlet. as a supplenzent to william james read henry james, and jane austen and mark twain. these people are telling us things that are not

principles. one of psychology's founding fathers, carl gustav jung, was aware of this even if some of today's psychotherapists have forgotten it-a sign hanging above jung's office door read: avocatus atque non-avocatus deus aderit("whether or not he is called, god will be presentu).5s ince the goal of both magic and psychotherapy is the well-being of the individual, it is only natural they become re-acquainted with one another. contemporary psychology must transform itself to include a more holistic approach wherein the physical, psychological, and transpersonal aspects of the individual are all seen as interconnected, and humanity's need for healing, spirituality, and guidance is respected. if psychology can be compared to a diction+ of words in a specific language (the human psyche, magi

ee ah el michael d' 2 n 5 mm ee ch ah el auriel 7 1 ah oh rr ee ah el figure 18: the musical qabalah: the lbrl? the middle pillar divine names in atziluth eheieh yhvh elohim n. 8 n r n c c 5 n. p eh he ee eh yod he vav he eh lo he ee em yhvh eloah ve-daath n r n n 5 r n r p n yod he vav he eh lo oh ah ve- d aa ath shaddai el chai adonai ha aretz l n n i y sha da ee eh 11 cha ee ah do na ee ha ah re etz figure 19: the musical qabalah: the middle pillar. divine names attributed to the sephiroth eheieh yah yhvhelohim n n 9 n i n. n r n n 5 n' p eh he ee eh ya ah yod he vav he eh lo he ee em elohirn gibor eh el eh lo he ee em gi bu oh or yhvh eloah ve-daath n i n 5 i rn p n yod he vav he eh lo oh ah ve-dd aa ath yhvh tzabaoth e l o h tzabaoth i n x 2 n i n w 5 v a x 2 h i n yhvh tzbbahohth eh

THE MOTHMAN PROPHECIES

unbirdlike habit, and it seemed to have a penchant for scaring females who were menstruating, another ufo/hairy monster peculiarity. five teen-agers driving along campbells creek on the night of november 20 got the shock of their lives when their headlights bounced off a man-size birdlike creature standing beside a rock quarry. it turned and scurried into the woods "nobody believes us because we're teen-agers" brenda jones of point lick complained "but it was real scary" an elderly businessman in point pleasant found mothman standing on his front lawn. he stepped outside to see why his dog was barking and confronted a six- or seven-foot-tall gray apparition with flaming eyes. he stood transfixed for several minutes, unaware of the passage of time. suddenly the creature flew off and he sta

ourdes, france, in 1858, took place at the local garbage dump- 7- the night of the bleeding ear i. gwendoline martino was back in her apartment in cherry hill, new jersey, early in december 1966, packing her things for a trip to europe. her unlisted phone rang. a female voice with a slight foreign accent came on the line "hello, gwen "yes, this is gwen "gwen stevens "no, this is gwen martino "you're not gwen stevens "no. you've got the wrong gwen" this same woman called back again on two successive nights. the conversation was always the same. mrs. martino was mildly irritated that the woman would call her three times in a row but she thought nothing of it until i met her a few months later and asked my routine questions about unusual phone calls. because of the woman's accent, it is possi

hen i emerged from the other side of this invisible zone i stopped and got out of my car. the air was perfectly still. there wasn't any audible sound. not even a bird call. i was reminded of the hour of quiet that settles inexplicably over the jungle in early morning when suddenly, usually around 2 a.m, all of the animals, birds, even the insects, become totally silent for about two hours. if you're not used to the jungle and its ways, this sudden silence can wake you from a deep sleep. i walked back to the "zone of fear" slowly, alert for any rustle of bushes, measuring my own breathing and emotions. i was perfectly calm until i took one step too many and was back in the zone. i almost panicked and ran, but i forced myself to look around and proceed slowly. by now i had figured out that i

am of ultrasonic waves and really had nothing to be afraid of. after i had gone about fifteen feet i stepped outside the zone and everything was normal again. now i had to walk through that damned spot again to get back to my car! it was too dark, almost pitch-black, and i was too unfamiliar with the tnt area at the time to attempt to go around the zone. although i knew it was harmless, i dreaded re-entering it. i actually considered remaining there, only yards from my car, until daybreak. but i finally steeled myself and walked once more through that invisible stream, scared out of my wits in transit yet privately pleased with my discovery. in daylight i returned to the same spot. the zone of fear was gone. i searched for power transmission lines, telephone microwave towers, and anything

tallation. but each evening woody was taken to a room somewhere on the cape where he was questioned for hours, covering every detail of bis visits with indrid cold. one of his questioners was a man identified as the head of nasa and called simply "charlie) according to woody, at the end of the week his interrogators showed him a star map and pointed to a speck on it telling him "that's where they're from" they said they had interviewed several other contactees, all with stories similar to his own. when he asked why they didn't release their ufo information to the public, they allegedly replied that it would only cause panic. women would commit suicide, throw babies out the window, and this kind of panic could sweep the world, they said. derenberger brought home a flock of souvenirs as proo

THE NECRONOMICON SIMON VERSION

agically, at the age of 46 on march 15, 1937, a victim of cancer of the intestine and bright's disease. though persons of such renown as dashiell hammett were to become involved in his work, anthologising it for publication both here an abroad, the reputation of a man generally conceded to be the "father of gothic horror" did not really come into its own until the past few years, with the massive re-publication of his works by various houses, a volume of his selected letters, and his biography. in the july, 1975, issue the atlantic monthly, there appeared a story entitled "there are more things, written by jorge luis borges "to the memory of h.p. lovecraft. this gesture by a man of the literary stature of borges is certainly an indication that lovecraft has finally ascended to his rightful

of the zodiac or fixed stars enki; lumashi (igigi) 3. sphere of saturn adar 4. sphere of jupiter marduk 5. sphere of mars nergal 6. sphere of the sun utu 7. sphere of venus inanna 8. sphere of mercury nebo 9. sphere of the moon nanna 10. sphere of the elements kia 11. air anna 12. mercury gudud 13. moon sin 14. venus dlibat 15. aries agru (xubur) 16. taurus kakkab u alap shame (kingu) 17. gemini re'u kinu shame u tu'ame rabuti (viper) 18. cancer shittu (snake) 19. leo kalbu rabu (lakhamu) 20. virgo shiru (whirlwind) 21. jupiter umunpaddu 22. libra zibanitum (ravening dog) 23. water badur 24. scorpio akrabu (scorpion-man) 25. sagittarius pa-bil-sag (hurricane) 26. capricorn suxur mash (fish-man) 27. mars mastabarru 28. aquarius gula (horned beast) 29. pisces dilgan u rikis nuni (weapon) 30

THE PATH OF KABBALAH

ture and its limitations is called the wisdom of kabbalah. it tells us how any person can understand the reality beyond our world and perceive the actual reality, the seemingly external one. kabbalah is called the wisdom of the hidden because it is hidden to everyone who is confined to the framework of our five senses. this method enables us to receive desire-properties in addition to the ones we re born with, and in them receive the actual sensation of reality. although this method is complex, serious and profound, it is one that anyone can understand and implement. further more, kabbalists claim that before we attain the real sensation of our existence and reach beyond the boundaries of our physical world, we will have to be reborn into this world over and over again. kabbalists are peop

rent power or influence is called the sitra achra (other side. in such a state, the soul is seemingly trapped between two forces pure and impure. this state is called olam meaning concealment. that happens when the creator is only partially revealed. this partial revelation is necessary because there cannot be a sensation of concealment if there is not some disclosure, there is no way to know you re in the dark without knowing there is light. the greater the disclosure, the greater the sensation of the creator; the greater the concealment, the greater the sensation of the sitra achra. if the creator is totally concealed in our world, then all our forces turn against him. the truth is that these forces are very weak compared to the spiritual impure forces. our egoism, our evil force is tiny

more, it would be in order to please herself. thus, in the place where the screen stops receiving, malchut feels a further urge by the upper light to receive it. that place is called tabur. if malchut receives any more light, it will be for her own pleasure. hence, she has no choice but to stop receiving any light. the decisions are always taken at the rosh of the partzuf and only afterwards they re executed in the guf. and so it is here: once a decision has been made to stop 133 of 273 receiving, the screen rises from the tabur to the peh and pushes the lights out of the guf of the partzuf. the screen arrives at the peh along with the reshimo of the light that filled the partzuf and a reshimo deaviut that remains in the screen. the encounter of the screen with the upper light reawakens th

festations of the light, i.e. the creator. that is why the whole torah is names of the creator, including such names as pharaoh, balak, and balaam etc. a name of a degree is determined by the light that fills the partzuf, the havayah. for example: if the vessel is filled with the light of wisdom, and the sign for that light is the letter yod.(it turns out that the filling of the letters (how they re spelt in hebrew) would be- yod( he( vav( he- yod vav dalet he yod vav yod vav hey yod that is because each letter in the hebrew alphabet has its own numerical value: aleph= 1 zayin (7 mem (40 kuf (100 bet (2 het (8 nun=(50 resh =200 gimel (3 tet (9 samech (60 shin (300 dalet (4 yod (10 ayin (70 tav (400 he (5 chaf (20 peh =80 vav (6 lamed (30 tzadi (90 thus, summing up the value of the letters

akening to spirituality, the rest is up to us. any new life helps us remove some of our egoistic nature and draw a little nearer to the creator. these periods repeat themselves until one finally corrects himself in a way that his desires (named guf in kabbalah) will no longer be a hindrance between us and the creator, until we cleave to the creator with our every trait, regardless of the world we re in. after the physical death (something that kabbalah regards as one s separation from the egoistic cover, there is a rebirth in our world from the corrected parts of the collective soul. they blend and merge in a new order because they are all parts of the collective creature and all the covers are in fact egoism. the egoism, adam harishon (the only creature, broke into many pieces, or separat

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

s, or falter in this counsel of despair, may god fs own curses dog me into hell, and mine own life perpetuate itself through all the ages of eternity. amen! amen! come. cora, to my heart *the mother fs tragedy, vol. i, p. 163. madeline, whom cora had hoped to have made ulric fs bride, appears, and for a moment his mad fury slackens only to burst out again, as he drags cora from the room. when she re-enters her voice is hoarse and horrible: o phadra! lend me of thy wickedness, lest i go mad to contemplate myself *the mother fs tragedy, vol. i, p. 164. then turning to madeline. young, pretty, and foolish. who bids her seek help from the mother of god, gour lady of the seven stars h says: can you not see? i am cut off from god! loathsome bull-men in their corruption linked whisper lewd fancie

faith, but wage of evidence. the clod, the god, the spar, the star, mete in thy measure, as they are *gargoyles, vol. iii, p. 85. the sum total of the vedantist crowley sums up as follows: g fi f am an illusion, externally. in reality, the true ei f am the infinite, and if the illusionary ei f could only realize who ei f really am, how very happy we should all be! h* here we have the great law of re-birth operating nowhere in nothing *berashith, vol. ii, p. 235. thus the universe is laid open before us as some huge ledger, upon which each being is working as a clerk; some are called directors, some accountants, some cashiers, yet great or small, high or low, from the amoeba to man, they are all scribbling, scribble, scribble, and counting, counting, counting, again and again, gall the choi

cooperation exists, and the dividend mysticus offered scepticus is paid out without fault or fail, to all those most assiduous workers whose skill and craft never tarries or tires: gin the first year dhyana; in the second, samadhi; and in the third, nirvana. h *time, vol. ii, p. 280. in the beginning (sic) there is the ledger (inertia= 0; in the middle there is the ledger open, action balanced by re-action (inertia= 0; and in the end there is again (inertia) the ledger closed= 0. this idealism, if i may so call it, is very similar to the conditioned and unconditioned of hegel, to the metaphysical unity underlying the athanasian creed, and also to the hindu philosophy which crowley so thoroughly grasped, when seeing the slough into which spencerian agnosticism was bound to lead, he broke aw

lampless dome, and lose their tent because they find their home *songs of the spirit, vol. i, p. 55. which compares with: till like the smoke of mountains risen at dawn, the cloud-veils of the ain are withdrawn. pure spirits rise to heaven, the bride. pure bodies are as lamps below. the shining essence, glorified with fire more cold than fresh-fallen snow, and influences, white and wide, descend, re-gather, kindle, grow, till from one virgin bosom flows a river of white devotion adamant for ever *jephthah, vol. i, pp. 83, 84. we might expect to find this idea in gtannhauser, h and do in the following verse: this were my guerdon: to fade utterly into the rose heart of that sanguine vase, and lose my purpose in its silent sea, and lose my life, and find my life, and pass up to the sea that i

like sunlight specks in dew, and like the moonlight on the lake we lie *mysteries: lyrical and dramatic, vol. i, p. 95. yet he rises: golden, the electric spark of man is drawn deep in the bosom of the world, to soar new-fledged, an eagle to the dazzling dawn with lidless eyes undazzled, to arise, son of the morning c *the fatal force, vol. i, p. 145. finds freedom as his god: and freedom stands, re-risen from the rod, a goodlier godhead than the broken god *mysteries: lyrical and dramatic, vol. i, p. 107. it was in the winter of 1619 that descartes made the famous resolution to gtake nothing for truth without the clear knowledge that it is such. h thus jove-like he discrowned the authority of a thousand years, and though the symbolization of his ideas was often at variance with the logic

THE TAROT OF C C ZAIN

eveals 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 page and pursue her mysteries at leisure. these mysteries are revealed only in solitude, to the sage who meditates in silence in the full and calm possession of himself. the tiara represents the power of the intellect to penetrate the three realms of existence--physical, astral and spiritual--which are signified by its

THE WITCH CULT OF ZOS VEL THANATOS

nd often reoccurring problem. when peter carroll, ray sherwin and others began working with something they would later call, chaos magic, the potential they continued from what aleister crowley and austin spare developed was so bright it was often overlooked. austin spare in undoubtedly the grand father of chaos magic, while he had no idea at the time of his magickal importance. during the 80 s a re-publishing awakening of material by spare was on the upswing, remaining from such publishers from the 70 s like 93 publishing, who issued several important pieces of spare s work along with numerous titles from aleister crowley. christopher bray, the owner of the sorcerer s apprentice bookshop spearheaded the resurgence of spare in the early 80 s with the collected works of austin osman spare

eadily as i change my shoes. the current state of chaos magick in the present time has only maneuvered to some certain state due to lack of imagination and vision. chaos magick is an egocentric ideology that has no specific doctrine or form. lack of dogma can often lead to emptiness of concepts and then the boat literally runs aground. chaos magick must be defined in a certain context in order to re-awaken the luminous possibilities contained therein. austin osman spare was the founder of what is today chaos magick (unknowingly of course. his study and practice of magick developed early on and was later subject to formal training with aleister crowley. spare understood the importance of ritual and ceremony yet at the same time found it repulsive and idiotic. however, by viewing spare s pai

THE BOOK OF GATES

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

hour of the night which guideth this great god through the secret ways of this city. next: the eleventh hour sacred texts egypt ehh index index previous next p. 36 the eleventh hour. the majesty of this great god taketh up his position in this circle, and he sendeth forth words unto the gods who are therein. sekhen-tuatiu is the name of the gate of this city through which this great god passeth. re-en-qerert-apt-khat is the name of this city [this is] the secret circle of the tuat into which this great god passeth on his way, and [he] cometh forth at the eastern mountain of the sky, the eater of eternity. the form thereof is in the presence of the serpent petra, which dwelleth in this city, and they (i.e, the gods) place themselves in the train of [ra] when the birth of kheper upon earth

THE GOD SET

ritual. his cult titles include "great of magic" and "eternal. there is indeed evidence that set is set apart from other gods to die (bonnet's commentaries on the pyramid texts. the astronomical cult, which placed the afterlife in the region of the northern heavens- particularly in and around the constellation of the great bear was replaced in the fourth dynasty by a growing sun cult centering on re and horus. the great stellar monument that imhotep designed were replaced by the solar pyramids of the fourth and fifth dynasty's (notably cheops took no chances in the great pyramid's design- although outwardly a solar monument he had a hole bored through the stones aligned with the position of alpha draconis (a star in the great bear called thuban "the subtle one" a set cult title) just in ca

THE SECRET RITUALS OF THE OTO

periors, individuals irresponsible themselves but claiming absolute jurisdiction and obedience without question. in his history of the prussian monarchy mirabeau has described the first appearance of the agents of these unknown superiors: in about 1756 there appeared, as if they had sprung out of the earth, men sent, so they said, by unknown superiors and armed with powers to reform the order and re-establish it in its ancient purity. one of file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c2.html (2 of 5 [12/28/2001 2:01:22 pm] the secret rituals of the o.t.o. these missionaries, named johnson, came to weimar and jena, where he established himself. he was received in the best way in the world by the brothers who were lured by the hope of great secrets, o

gnate those who are in search of the lost word (g.m. takes out postulant, and invests him, removing his p.m. apron, saying: this attire cannot be worn in the age of the lost word. meanwhile the princes rise from their attitudes of mourning and extinguish the lights, overthrow the pillars, strew the floor with corpses, skulls and bones, light a pungent incense, and the hell-broth. as the candidate re-enters in charge of the grand marshal, a sack is thrown over his head, and he is thrust through the veil, and beaten, pricked and pushed by all as they cry litanies of jesus, joseph, and mary while he gropes his way. the m.w.s. and g.m. should however retire to red room) second point (all present enter the red room, and assume insignia and stalls. the most reverend and perfect prelate advances

ngs/michael..secret%20rituals%20of%20the%20o.t.o/p2c7.html (12 of 14 [12/28/2001 2:04:51 pm] the secret rituals of the o.t.o. sir knight (noble dame) i salute you from the chair (m.w.s. applauds, h.p. applauds, g.m. applauds, 3 officers applaud. all applaud (triumphant musick. m.w.s. and h.p; g.m. and new kt (dame; all leave red room, and march in triumph around the chamber of death) third point (re-entering the red room, and the door being closed. m.w.s. presents the cakes of light to h.p, who passes to new kt (dame) and so on, ending with g.m, who presents to m.w.s. the cup then passes) m.w.s: consummatum est (the living circle, and dance. h.p. then advances and consumes the word.58) h.p: consummatum est (all resume thrones) additional note: the seven signs of this degree would seem to b

ael..0secret%20rituals%20of%20the%20o.t.o/p2c8.html (7 of 13 [12/28/2001 2:05:02 pm] the secret rituals of the o.t.o. pierce the throats of traitors, crying: wekam, adonai, which means vengeance, o my lord! this vengeance has been accomplished. light and freedom have slowly penetrated, and today we are at liberty to love the light of life (all resume insignia in ante-room) noble sir knight, i now re-invest you with the insignia of our order. this ring of profession is always to be worn on the right thumb. its inscription v.d.c.a. stands for vult deus sanctum amorem, and for certain other words which will one day be communicated to you. this eagle is that of frederick of prussia, who first shook the power of the papacy. the insignia are black, particularly the mantle, which though white wit

t none can read them unless he hath been taught in thy school. therefore even as servants look unto the hands of their masters, and hand maidens unto the hands of their mistresses, even so do our eyes look unto thee, for thou alone art our help. o lord our god, who should not extol thee? who should not praise thee, o lord of the universe? all is from thee; all is of thee; into thee all must again re-enter! thou art lord alone and there is none beside thee! who shall then not praise thee, o lord of the universe, unto whom there is none like; whose dwelling is heaven without, whose temple is the heart within? o god the vast and the minute, thou art in all things and all file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c3.html (1 of 18 [12/28/2001 2:05:41 pm

TRUE HISTORY OF WITCHCRAFT

y (the book of shadows. more recent writers, as we have noted, have hedged a good deal on these claims, particularly the latter. thus we find stewart farrar in 1971 musing on the purported ancient text thusly "whether, therefore, the whole of the book of shadows is post- 1897 is anyone's guess. mine is that, like the bible, it is a patchwork of periods and sources, and that since it is copied and re-copied by hand, it includes amendments, additions, and stylistic alterations according to the taste of a succession of copiers..parts of it i sense to be genuinely old; other parts suggest modern interpolation (farrar, what witches do, pp 34-35) as we shall discover presently, there appear to be no genuinely old copies of the book of shadows. still, as to the mythos, farrar informs us that the

h is in possession of ripley international, ltd" margot adler in drawing down the moon, 1979 part one a true history of witchcraft get any book for free on: www.abika.com 14 waiting for the man from canada i was, for the third time in four years, waiting a bit nervously for the canadian executive with the original book of shadows in the ramshackle office of ripley's believe it or not museum "they're at the jail" a smiling secretary-type explained "but we've called them and they should be back over here to see you in just a few minutes" the jail? ah, st. augustine, florida "the old jail" was the `nation's oldest city's' second most tasteless tourist trap, complete with cage-type cells and a mock gallows. for a moment i allowed myself to play in my head with the vision of norm deska, ripley

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

pure exercises of devotion. the spiritual raptures and divine ecstasies encouraged on these occasions, were often ecstasies of a very different kind, concealed under the garb of devotion; whence the greatest irregularities ensued; and it became necessary for the reputation of the church, 1 aug. serm. clii. 2 justin martyr, apolog. 3 martini kempii de osculis dissert. viii. 4 see proc c de la cadi re. 108 on the worship that they should be suppressed, as they afterwards were by the decrees of several councils. their suppression may be considered as the final subversion of that part of the ancient religion which i have here undertaken to examine; for so long as those nocturnal meetings were preserved, it certainly existed, though under other names, and in a more solemn dress. the small remai

her or him in that manner, and the operation was 1 alias fingunt oblonga figura, alias sph rica, et orbiculari, alias triangula, quadrangulaque; qu dam ventricos sunt; qu dam pudenda muliebria, ali virilia (si diis placet) repr sentant; adeo degeneravere bonos mores, ut etiam christianis obscoena et pudenda in cibis placeant. sunt etenim quo cunnos saccharatos epplitent. jo. bruerini campegii de re cibaria, lib. vi, c. 7. cf. le grande d aussi, histoire de la vie priv e des fran ais, vol. ii, p. 309. 2 dulaure, vol. ii, pp. 255-257. generative powers 161 attended, at all events on the part of the men, with much indecency. the women usually expect a small contribution of money from the men they have lifted. more anciently, in the time of durandus, that is, in the thirteenth century, a stil

ompanied with such lascivious language and gestures, that the modesty of respectable females was shocked to a degree that prevented their attendance at the service in the churches on those days.1 it is added that 1 illud etiam petendum, ut quoniam contra pr cepta divina conviva multis in locis exercentur, qu ab errore gentili attracta sunt, ita ut nunc a paganis ad h c celebranda cogantur, ex qua re temporibus christianorum imperatorum persecutio altera fiera occulta videatur, vetari talia jubeant, et de civitatibus et possessionibus imposita poena prohiberi, maxime cum etiam in natalibus beatissimorum martyrum per nonnullas civitates et in ipsis locis sacris talia committere non reformident, quibus 172 on the worship of the these pagan ceremonies were even carried into the churches, and t

red. the earliest accounts of a sect which held secret meetings for celebrating obscene rites is found in france. it appears that, early in the eleventh century, there was in the city of orleans a society consisting of members of both sexes, who assembled at certain times in a house there, for the purposes which are described rather fully in a document found in the cartulary of the abbey of st. p re at chartres. as there stated, they went to the meeting, each carrying in the hand a lighted lamp, and they began by chaunting the names of demons in the manner of a litany, until a demon suddenly descended among them in the form of an animal. this was no sooner seen, than they all extinguished their lamps, and each man took the first female he put his hand upon, and had sexual intercourse with

atur, ut christiana religiositas corpus christi custodiri solet, gris dandum de hoc seculo exituris ad viaticum. inerat enim tanta vis diabolic fraudis in ipso cinere, ut quicumque de pr fata h resi imbutus fuisset, et de eodem cinere quamvis sumendo parum pr libavisset, vix unquam postea de eadem h resi gressum mentis ad viam veritatis dirigere valeret. gu rard, cartulaire de l abbate de saint-p re de chartres, vol. i, p. 112. 1 see before, p. 146, and plate xxxiii. 184 on the worship of the bulls against the offending stedingers, in both of which he charges them with various heathen and magical practices, but in the second be enters more fully into details. these stedingers, the pope (gregory ix) tells us, performed the following ceremonies at the initiation of a new convert into their s

TYSON DONALD SOUL FLIGHT

ly from batch to batch. there is no way to know if their use was harmless, or caused cumulative damage to the organs and nervous system. the latter case appears more likely in view of the malicious effects of some of the herbs that the ointments contained. fortunately for those who desire to project their astral bodies, drugs are not necessary to achieve useful results- 44. hansen, 99. chapter th re the land of fairy t he description of the vast meadow of the blocula, with its central meeting house and smaller enclosed grassy space for the keeping of horses and other mounts, that we met with in the previous chapter in connection with the testimony of the accused witches of mora, sweden, is relevant in illustrating the strong connection that exists between traditional european witchcraft an

hen works, known as raths. the largest is called the king's rath (ruth-nu-riogh, and within its boundary is the meeting place (forradh, a flat-topped mound on which important gatherings of the people were held. it contains the sacred stone of destiny (lia fail, a phallic standing stone on which the ancient kings of ireland were crowned. the stone is not in its original location, but was moved and re-erected. it was fabled to roar when a rightful king stood upon it. also upon the hill of tara was a great banqueting hall some 759 feet long by 46 feet wide. for centuries, kings ruled and made their laws here. when christianity came to ireland, the priests condemned tara as a seat of druidism and idolatry, and around the year ad 560 it was cursed by saint ruadan, and was abandoned by the irish

e divided kardec summed up his understanding of astral projection thusly: the individual who appears simultaneously in two different places has, then, two bodies; but, of these, one alone is real, the other is only an appearance: we may say 72 soul flight that the first lives with the organic life, and the second, with that of the soul; on awaking, the two bodies reunite, and the life of the soul re-enters the material body. we have no reason to suppose that, in this state of partial separation, the two bodies can possess active and intelligent vitality, simultaneously, and in the same degree. it follows, moreover, from what we have just said, that the real body could not die, and the apparent body still remain visible; the approach of death always recalling the spirit to the body, if only

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

, strongly denied that he was engaged in astral projection, possibly because he was under the mistaken belief that astral projection is harmful and dangerous "when you tear the spiritual body from the physical, what does that mean? it's harmful. that means that you leave the physical body open, allowing inhabitation by whatever else that wants to step in because the spiritual body is now gone. we're not talking about levels of consciousness. we're talking about spiritual eparation"'m o rehouse understood astral projection as a total separation of the spiritual body from the physical body. spiritualists and theosophists would strongly deny that the astral body can ever fully separate from the physical body, except in death, and therefore the physical body is never left empty and open to the

TYSON DONALD THE MAGICAL WORKBOOK

when your attention slips, and you find yourself thinking of other matters or daydreaming, gently but firmly guide your awareness back to the minute hand. if your eyes become fatigued, blink several times and deliberately relax the muscles around your eyes without letting your focus on the minute hand waver. if you become conscious that your breathing is uneven, or that you have held your breath, re-establish your regular breath rhythm and immediately return your concentration to the timepiece. do not fidget in your chair. at the end of five minutes, close your eyes for several seconds to rest them. gently press the palms of your two hands over your face, and slide them downward as though slipping off a skin-tight mask. open your mouth and work your jaw from side to side to relax it. stret

clothing, the appearance of your 62 sitting exercises hair, your collar, the shape of the chair, your posture. examine the room on either side of your seated body with your astral vision. pay attention to details. after spending several minutes examining the room, approach the chair on the left side (the opposite side from which you left your body) and sit back down in it. allow your awareness to re-enter your body. close your eyes for a few seconds to rest them and take a deep breath. open your eyes and leave the chair physically on the right side, walk around to the center of the room and stand with your back to the chair, exactly as you did earlier in your visualization. look closely at the scene in front of you and compare its details with the memory of your visualized scene. notice th

while projecting the circle with the right hand is not universally used, but i find it highly effective to initiate the circle with an expanding spiral that begins at the heart-center and flows through my body. to me, it feels awkward and unnatural to simply allow the left hand to dangle at the side while projecting the circle with the right hand. it is common for those working magic to omit the re-absorption of the circle at the end of a ritual. in my opinion, this is a serious error. if the circle is habitually projecting the greater circle 129 allowed to fade out on the air after ritual work, it becomes more difficult to hold a clear awareness of its presence and power throughout the course of the ritual. as mentioned in the commentary to the previous exercise, the ritual circle is onl

TYSON DONALD THE POWER OF THE WORD

tual. this prevents the profanation of the christ-form by chaotic thoughts, feelings, and actions outside the sacred circle. this can be done by taking off the headband of white cloth without untying it. the white band contains the identity of heavenly christ within its circle. lay it in the northern quarter of the altar. speak the words: i voluntarily set aside the identity of heavenly christ to re-enter this vessel of clay and resume my earthly name, if the ritual of assuming the christ-form is conducted for its own sake for the purpose of bringing about lasting change in your fundamental personality, you may wish to continue to wear the white headband after concluding the ritual. however, it should only be retained under conditions of peace and joy that are in harmony with the light. wa

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD1

iversary of satanism. we see indulgence- albeit unconscious in all levels of our society, and we are beginning to see xeper manifest in the world. so it's time we took seriously the task of becoming evil to rule the world. 1. develop a strong memory. this will aid in a variety of lesser and greater black magic endeavors. in lesser black magic (lbm) we know that leadership comes from position (you're the foreman and everyone listens to you, charisma (you've got a forceful personality or looks, or knowledge (you're the one everyone consults. developing memory, which is largely a matter of practice, will open that third position. become group historian. you'll be surprised at the control you have by simply remembering what was said, done, or what you read. as historian others will seek you to

nners, developing memory for gbm is like developing leg muscles for ballet. 2. develop a thick skin. don't get me wrong you can smite people on the other cheek all you want. effective revenge requires intelligence and information about your target. learn to let things bounce off. this way when your revenge comes, it comes from an unexpected source you strike at an undefended area. likewise if you're a snake in the grass- people will be careless around you. they won't watch what they say or reveal. of course, putting off your revenge will give you time to reconsider. perhaps the offender did his work out of stupidity rather than malice. do not take revenge against the stupid. it is beneath you. instead discover how to make the stupid one your tool. this not only saves energy (magical and ot

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

, they need you. as a black magician, you must tone down (or eliminate) your own daydreaming. set extraordinary goals for yourself. as you achieve real goals and put aside intoxicating fantasy, you will become aware of new things. just as the drug addict is unaware of the physical world around him, the daydreamer is unaware of the spiritual realities surrounding him. in white light religions, you're supposed to pray first and then hope big g will send you things. in the left hand path, you must achieve your goals on your own. as you achieve them- as you become yourself- only then can you feel the presence of other intelligences that have separated themselves from the universe. 2. create your own goals. some people join the left hand path to learn lesser black magic to gather all the status

become yourself- only then can you feel the presence of other intelligences that have separated themselves from the universe. 2. create your own goals. some people join the left hand path to learn lesser black magic to gather all the status tokens of the american dream. others pour themselves into greater black magic to become some muddy-thinking occultists. these people try and try, but all they're practicing is white magic- the art of transforming yourself into one of the herd. consider the true black magician. she's always wanted to be that vampire she saw on a movie when she was five. she uses strategy and reason in her lbm. she gets enough money to drive around in her black massarati. she learns the cosmetic arts to shape herself to her true form. she moves in a sea of elegance and de

UNCLE SETNAKT SEZ PRACTICE DIVINITY IN YOUR OWN LIFE

practice the simple lesser black magic of telling the story that people who do good things for you have good things happen to them (and the converse- eventually these people's unconscious greater black magic will make this a condition of the world. continue this practice at least until you can discover that some good has come your way because some one you do not know (directly) has been told you're a worthy individual by some one else you do not know directly. this will show that your presence is equal in force to any mankind's created gods that faith in you is strong to create a missionary movement. of course this should be done secretly and subtly. if you outwardly proclaim your godhood crucifixion can result. christianity may be understood as one self deified individual letting his pra

create. there is no magic done in any galaxy save that it empowers me- this is the law of the only true god! i am the measure of beauty, there is no beauty except through me. i am the truth, i am the way, i am the life. there are no gods before me, there is no power equal to my desire. i have always existed and by the power of my name i am come to full awareness. all the universe is destroyed and re-created bearing the mark of what is newly of me. naught exists save to teach me, to please me, and to give me a cutting edge to my own becoming. the dead gods of mankind arise to do me homage and i blow them away like dust when their play called history has offered all it can to me. uncle setnakt hopes you have a pleasant d huncle setnakt sez- the heroic society (his vision) don webb recently i

UNCLE SETNAKT SEZ TIMING IN GREATER AND LESSER BLACK MAGIC

m the realm of being into the realm of becoming. during this active meditation hold a long leather thong with a few beads on it. every time you find that your concentration has wandered, move a bead from one end to the other. don't nag yourself, just return to the process. at the end of the exercise note in your magical diary how many beads you've had to move. in a short time you'll find that you're moving fewer and fewer beads. 6. if you want to master your mind, make clocks work for you. most of the time our consciousness is purely reactive. we see something and think about it in the shallowest way possible. the black magician needs to train his mind to move him toward alertness and control. paradoxically the use of an arbitrary symbol to remind us to awaken is one of the best ways to mo

, cagliostro, rosenburg, von list, the brothers grimm. how was the perfect historical timing the key to the changes that each of these flock have worked upon human consciousness? contrast them with other figures in history that had the right idea, but expressed it at the wrong time. learn to be patient and vigilant- coiled like a snake ready to spring. saying something too early just to prove you're clever may give you an instant gratification, but preparing your ground is the key to a good harvest. this tip is as true for influencing one individual as it is for the mass of humanity as a whole. 9. if you wish to have fulfilment in both this life and beyond, make a life plan. there is a secret teaching among the gurdjieffians that different types of work must be done at different times. thi

UNCLE SETNAKT SEZ UNDERSTANDING DARKNESS

way, the non-ego parts of myself begin to recharge the batteries of inspiration and magic every time the sky darkens. if i am doing some other kind of work as part of my life work of becoming, i can choose another meaning. 6. seek out the brothers of darkness. learning the art of magic goes a hell of a lot swifter if you don't have to reinvent the wheel. you'll accomplish your goals faster if you're drawing on the experience of others. it's a lot easier working with people who think the way you do. look around for a group whose approach to darkness is the same or very similar to yours. if the group has been around for a few years, you have the additional benefit that some of their magic has already worked itself into the fabric of the objective universe and you have a greater magical lever

UNLEASHING THE BEAST

of class laws, can be employed as a means of awakening and harnessing the awesome power or shakti that flows through all things. yet at the same time, as brooks, sanjukta gupta and many others have argued, tantra is really by no means the subversive, anti-social force that many western readers imagine it to be. on the contrary, it is in most cases a highly conservative tradition, which ultimately re-asserts the ritual authority and social status of male brahmins. social relations and sexual taboos are typically only violated in highly controlled ritual contexts and are generally re-asserted- indeed, reinforced- outside the boundaries of esoteric ritual "anti-caste statements should never be read outside their ritual context. returned to ordinary life, no high caste tantric would think of b

eans alone among occultists and religious leaders of the day. many leading indian religious figures, such as swami vivekananda (1863-1902- one of the first to bring hindu philosophy to the west- had a singular disdain for tantra, particular in its left-hand forms.lxxix even many western occultists such as madame blavatsky (1831-1891- who had a great admiration for indian philosophy and eventually re-located the theosophical society to south india- identified tantra with black magic of the most foul and depraved variety"[t]he tantras..are the embodiment of ceremonial black magic of the darkest dye.[t]hose kabbalists who dabble in the ceremonial magic described..by eliphas levi are as full blown tantrikas as those of bengal."lxxx it seems probable that crowley was influenced by these views o

ly minor part of spiritual practice; when mentioned at all, it is often taken in purely symbolic terms, and, when practiced literally, is but one of many ways of awakening the divine power or shakti. as georg feuerstein observes "there is nothing glamorous about tantric sexual intercourse."xci but in most contemporary western interpretations- and above all, in the wake of crowley- tantra has been re-defined primarily by its sexual element, and often simply equated with "spiritual sex" the goal of which is not spiritual development but heightened orgasm and optimal physical pleasure.xcii in the end, it seems there is little concrete evidence that crowley had any extensive knowledge of indian tantra, apart from the common association of tantra and sex in the western imagination. so how, then

and in crowley's magic. as we saw above, most forms of hindu shakta tantra have historically been quite conservative in orientation, tending to reinforce rather than subvert the existing social order. tantric ritual does often involve deliberate inversions and transgressions of normal social laws and sexual taboos; but these are closely guarded by ritual secrecy and generally tend, in the end, to re-assert the power of the elite, male, well-educated brahmins as the ritual experts who alone have the authority to overstep conventional social boundaries.cxv crowley, conversely, set out deliberately to overthrow, tear down and supplant the entire religious, social and moral world in which he was raised. from the revelation of his book of the law and continuing throughout his life, he set out t

VOX SABBATUM

t is the living spirit of self-development. vox sabbatum the witches sabbat 23 lucifer is the djinn of which you seek to communicate with through yourself; by the meditative state of the luciferian sabbat you uplift and rise in the psyche to vox sabbatum the witches sabbat 24 that aethyric storm of wind and weightlessness, and by your will alone you pronounce those secret words which shall be you re making. other names of lucifer or azazel are from the gnostic ancient texts, he is called yaltabaoth, samael and saklas. he was the djinn or spirit of darkness which gave to many other angels (who fell with him) the black flame, those being athoth, who is called the reaper, the second is harmas, who is an eye of envy, kalila-oumbri is the third, yabel, the fifth being adonaiou, who is also saba

WAITE ASPECTS OF MASONIC SYMBOLISM

s, i speak of what is perhaps a distant hope. that which is needed is a complete codification of all the old copies, in what language soever, which are scattered throughout the lodges and libraries of the whole masonic world, together with an approximate determination of their dates by expert evidence. in my opinion, the codices now in use have their roots in the 18th century, but were edited and re-edited at an even later date. i have now brought before you in somewhat disjointed manner- as i cannot help feeling- several independent considerations, each of which, taken separately, institutes certain points of correspondence between masonry and other systems of symbolism, but they do not at present enter into harmony. i will collect them as follows (1) masonry has for its object, under one

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

r had been made to believe that the famine took place because men had ceased to worship khnemu in a manner appropriate to his greatness, and when he had taken steps to remove the ground of complaint, the nile rose to its accustomed height, the crops became abundant once more, and all misery caused by scarcity of provisions ceased. in other words, when tcheser restored the offerings of khnemu, and re-endowed his sanctuary and his priesthood, the god allowed hapi to pour forth his streams from the caverns in the cataract, and to flood the land with abundance. the general character of the legend, as we have it here, makes it quite certain that it belongs to a late period, and the forms of the hieroglyphics and the spellings of the words indicate that the text was "stunned" on the rock in the

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

al, una influencia celestial (la religiosidad c smica, diversas influencias astrales (astrolog a esot rica, influencia de letras, n meros, correspondencias, simpat as (k bala. los principios sagrados de la alkimia son: unidad. par de opuestos (hombre, mujer, activo, pasivo. trinidad (activo, pasivo, neutro. el ltimo principio son los elementos (fuego, aire, agua, tierra. en el sello de salom n se re ne todo el trabajo de la gran obra (el magnus opus. las seis puntas de la estrella, son masculinas. las seis hondas entradas que existen entre punta y punta, son femeninas. total: la estrella de salom n tiene doce rayos. seis masculinos, seis femeninos. la estrella de salom n es el s mbolo perfecto del sol central. en el sello de salom n se hallan resumidas todas las medidas zodiacales. 44 the

let us now study the thirteenth arcanum of tarot. this is the arcanum of death. indeed, death is the return to the womb. life and death are two phenomena of the same kind. death is the remainder of whole numbers. when the mathematical operation is completed, only the values of the consciousness remain. these values, when seen clairvoyantly, look like a legion of phantoms that continue living. the re-encarnation of the values is the mechanism of nature. truly, the soul does not reincarnate, because the human being does not have his soul incarnated yet. only the values re-encarnate themselves. the embryo of the soul the human being only has an embryo of soul; this embryo might be developed and strengthened by means of sexual magic. sometimes this embryo believes that it is the whole and forg

do la espada entre sus manos. son terribles los esfuerzos que hacen los tenebrosos para sacar al estudiante de la senda del filo de la navaja. esta senda est llena de peligros por dentro y por fuera. muchos son los que comienzan, pocos son los que llegan. la mayor parte se desv a por el camino negro. en el arcano xviii existen peligros demasiado sutiles que el estudiante ignora. los tenebrosos se re nen en sus templos para contar el n mero de v rtebras conquistadas por el estudiante. cada v rtebra es simbolizada por ellos con una copa. ellos ponen sobre el altar tantas copas cuantas v rtebras ha conquistado el estudiante. ellos juzgan sobre sta base, al ne fito, consider ndolo ladr n. el pensamiento de los tenebrosos podr a formularse as "tu nos hab is robado tantas copas "tu nos estas rob

WESTERN MANDALAS OF TRANSFORMATION SR AL

re used by numerous healers working on the fringe of what may well be a powerful technology for future mental and physical health. the late swiss scientist dr. hans jenny and his co-workers have been using sound frequencies in physical regeneration of certain organs of the body. at the turn of this century, the great christian qabalist dr. paul foster case said that in the future, humankind would re-discover the ancient pythagorean principles of healing through sound and color, and advised meditation on the planetary chakras in the body (which each have a different color) for maintenance of a healthy etheric body. the wonder-working pythagoreans also applied their understanding of number to astronomy, devising a system of nine concentric circles or spheres to represent the heavenly bodies

late and have been used as symbols for the planets, tarot keys, and elements, as well as elemental combinations, by different people with different variations in meaning. correspondences relating to the tree.which have a much longer history.will have a greater tendency to be interpreted by most qabalists in the same way. some seals and sigils (if they are not blinds or mistakes) can therefore be re-interpreted centuries after the fact by those who know what sphere or planetary energy they represent. this is not to say we understand the intention in the mind of the person making the talisman. however, some symbols (i. e, planetary signs, the sigils, and hebrew letters which spell the god-names, angels, etc) have remained the same in the qabalistic tradition. tattwa combinations, on the oth

in qabalistic work, repetition builds power, because energy builds over time, and mixing too many elements or symbols weakens the whole operation. although a variety of designs that include all the squares can be formed on any given kamea, clues are given in agrippa's original figures that lead the observant student to discover how a seal may easily be formed from the information given, if it is re-arranged. if we look at the irregular design in the mars seal (see figure 4-c, we notice that it does not touch the darkened cells, but if we use one of the three designs given on the four sides of the mars seal (the one repeated twice, and if we also expand the middle circle, we can see that it includes all the cells (see figure 4-d. we can do the same for the sickle design, if the center circ

fferent seals are formed, they can be easily deduced by the aware student, if he or she follows the pattern revealed in the saturn kamea (which is a correct magical square in all published accounts i have seen except one. the clue as to how to form a true planetary seal, one which uses all of the numbers of the kamea in order, is always revealed in the kamea of saturn, the simplest design. let us re-examine the seal and kamea of saturn, using two examples.the traditional one given by agrippa and one that is given in aesch mazareth, an early golden dawn manuscript by wynn wescott. we should first note that we can test a kamea's seal-making abilities in another way.through theosophic extension, going from one to two to three, etc. until we get to the end and then see if the addition matches

ch of what was thought by the ancient esoteric philosophers from pythagoras to paracelsus is beginning to bear fruit scientifically. it has been demonstrated that if a person is subjected to a given color for as little as five concentrated minutes, both his or her mental as well as muscular activity changes. used together, certain tones and colors can alter our behavior. the occult student should re-read the quote at the beginning of this chapter and heed it accordingly. tansley was referring to subliminal programming, where light phenomenon has been used to influence the subconscious in a very systematic way for quite some time. one of the great benefits of doing the twenty minute meditation outlined here is that it cleanses and strengthens the etheric web, which is continually being assa

WHO ARE THE DRACONIANS

draconians.htm (4 of 68 [8/25/2000 17:19:57] adam essentially having squandered his birthright to the planet over to the deceiver, the prince of darkness. that is, until god extended his creative "word" or "logos" into the material world, desiring not only to become a perfect human in order to know on an experiential level what it was like to be human, but also to make the sacrifice necessary to re-connect or engraft the dying human "branches" back into the vine which alone could renew them spirit, soul, and body. in so doing the "logos, the "christ, bought-back the "title deed" to planet earth for all those who were willing to enforce this title by active faith over the enemy "without, by first conquering the enemy "within. since the humans were composed both of spirit and earth-dust, hu

s over humanity and nature, yet at the horrible price of losing all semblance of individuality and free will and identity over to the "luciferian hive. the reptilian or serpent race was highly mutable and adaptable. this had nothing to do with the "theory" of ascending evolution but everything to do with the fact of lateral mutation. or rather, not the creation of the genetic codes but rather the re-programming of already existent genetic codes. we know for a fact that viruses for instance can mutate and re-program themselves in order to adapt to different environments. survival of the fittest, environmental adaptation, and mutation do not violate the 2nd law of thermodynamics as does the "theory" of ascending evolution, so they should not be confused with darwinism any more than a compute

hese "thunder lizards, to such a great extent or degree that the two essentially became so integrated as to become indistinguishable [as suggested in revelation chapter 12, regarding the war in heaven between michael- the designated leader of the ultimate warriors of spirit, and "the dragon" or "the serpent- the self-proclaimed dictator of the ultimate warriors of flesh, conducting experiments by re-arranging the reptilian molecular structure and dna over time and cross-breeding the most agile, intelligent, and most "humanoid" reptilian sub-species with each other [some of which actually possessed "semi opposable" thumbs, until finally they were able to "mold" a reptilian form that could develop crude tools which became ever more sophisticated and refined. a mutation through which the luci

ed to "mother earth. still other contactees state that the entire galactic federation worlds can be traced back to an ancient alliance between the sol-vega systems. some suggesting that life was planet on earth from vega, whereas others believe it was the other way around. and apparently the dracos are one of those. aside from any territorial "paternal" instinct on the part of the "draconians" to re-conquer their "home planet [earth, some of the worst reptilian sub-species have an even more sinister motive. these are the vampirial types, who actually seek to feed off of human emotional energies and life force/essence in order to acquire the energy that they apparently need not only to infiltrate our world but also our dimension. having genetically engineered themselves along more "warrior

] abductors was then not in vogue as nowadays "be that as it may, the ufonauts proceeded to (vocally- branton) interrogate and tell him things that were going to happen both to him and the earth. to make the story even more 'hollywood- esque, a door in the room opened at one point and aeromar was able to peek at human corpses hanging by their feet from hooks. the man naturally became traumatized, re- remembering only that his straps were loosened. everything went blank after that "aeromar's conscious recollection places him next back at the theater, but several hours later since there was no traffic in the streets. he returned to his room in panic and began to tell the story to his roommate. a strange force pushed his body, how- ever, throwing it against the wall in front of him, as he rem

WICCA EIGHT SABBATS OF WITCHCRAFT

mmer ran from beltane to samhain and winter ran from samhain to beltane (some modern covens echo this structure by letting the high priest 'rule' the coven beginning on samhain, with rulership returned to the high priestess at beltane) according to the later four-fold division of the year, samhain is seen as 'autumn's end' and the beginning of winter. samhain is pronounced (depending on where you're from) as 'sow-in (in ireland, or 'sow-een (in wales, or 'sav-en (in scotland, or (inevitably 'sam-hane (in the u.s, where we don't speak gaelic. not only is samhain the end of autumn; it is also, more importantly, the end of the old year and the beginning of the new. celtic new year's eve, when the new year begins with the onset of the dark phase of the year, just as the new day begins at sundo

many of the old pagan holidays were converted to maryan feasts) the symbol of the purification may seem a little obscure to modern readers, but it has to do with the old custom of 'churching women. it was believed that women were impure for six weeks after giving birth. and since mary gave birth at the winter solstice, she wouldn't be purified until february 2nd. in pagan symbolism, this might be re-translated as when the great mother once again becomes the young maiden goddess. today, this holiday is chiefly connected to weather lore. even our american folk-calendar keeps the tradition of 'groundhog's day, a day to predict the coming weather, telling us that if the groundhog sees his shadow, there will be 'six more weeks' of bad weather (i.e, until the next old holiday, lady day. this cus

e in this light than their vague connection to a legendary 'st. valentine' can produce. indeed, the church has always found it rather difficult to explain this nebulous saint's connection to the secular pleasures of flirtation and courtly love. for modern witches, candlemas o.s. may then be seen as the pagan version of valentine's day, with a de-emphasis of 'hearts and flowers' and an appropriate re-emphasis of pagan carnal frivolity. this also re-aligns the holiday with the ancient roman lupercalia, a fertility festival held at this time, in which the priests of pan ran through the streets of rome whacking young women with goatskin thongs to make them fertile. the women seemed to enjoy the attention and often stripped in order to afford better targets. one of the nicest folk-customs still

ing with a lunar, not solar, theme (although one must make exception for those occasional male lunar deities, such as the assyrian god, sin) at any rate, one of the nicest modern renditions of the harrowing of hell appears in many books of shadows as 'the descent of the goddess. lady day may be especially appropriate for the celebration of this theme, whether by storytelling, reading, or dramatic re-enactment. for modern witches, lady day is one of the lesser sabbats or low holidays of the year, one of the four quarter-days. and what date will witches choose to celebrate? they may choose the traditional folk 'fixed' date of march 25th, starting on its eve. or they may choose the actual equinox point, when the sun crosses the equator and enters the astrological sign of aries. this year (198

till he looked both pale and wan, and little sir john's grown a long, long beard and so become a man* incidentally, this annual mock sacrifice of a large wicker-work figure (representing the vegetation spirit) may have been the origin of the misconception that druids made human sacrifices. this charge was first made by julius caesar (who may not have had the most unbiased of motives, and has been re-stated many times since. however, as has often been pointed out, the only historians besides caesar who make this accusation are those who have read caesar. and in fact, upon reading caesar's 'gallic wars' closely, one discovers that caesar never claims to have actually witnessed such a sacrifice. nor does he claim to have talked to anyone else who did. in fact, there is not one single eyewitne

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

n shelter from winter s wetness. pale honey, hogweed hollow. foul hold on a man, cowardice. long night, bare heath, brown hillside, grey shore, gulls in a clamour, rough seas. it will rain today. dry wind, wet road, brawling water-ways, cold corpses, lean stag, river in flood: it will clear. storm on the mountain, rivers embroiled, floors of houses flooded: to one s sight, the world is a sea. you re not a schoolman, you re not a greybeard, you ll not answer a crisis: ah, cyndilig, if you d been a woman! stag crouches curled in the coombe s nook. ice crumbles, countryside bare. the brave may survive many battles. bankside crumbles beneath the scrawny stag s hoof high-pitched the wind, screeching. one can scarcely stand outside. winter s first day, darkened surface of heather. spuming the se

o a fool. good advice often comes from a fool. it is foolish to scorn advice but more foolish to take all advice. don t throw away the dirty water until you are sure you have clean water. if you have to give advice to lovers find out what they want first and advise them to do that. the ambitious man is seldom at peace. a gentle answer quells the anger. don t go to the goat s shed if it s wool you re seeking. there s no point in keeping a dog if you are going to do your own barking. attitudes the best way to get an irishman to refuse to do something is by ordering it. bigots and begrudgers will never bid the past farewell. the man with the broken ankle is most conscious of his legs. hating a man doesn t hurt him half as much as ignoring him. all men praise their native country. initiative i

price of everything and the value of nothing. wilde titles distinguish the mediocre, embarrass the superior and are disgraced by the inferior. shaw morality is simply the attitude we adopt towards people whom we personally dislike. wilde there is no satisfaction in hanging a man who does not object to it. shaw say what you will, an ill mind will turn it to ill. behaviour keep a blind eye when you re in another man s corner. the more you step on the dunghill, the more dirt you ll get in. don t bless with the tip of your tongue if there s bile at the butt. here s to absent friends and here s twice to absent enemies. company if you lie down with dogs you ll rise with fleas the loneliest man is the man who is lonely in a crowd. talk to yourself rather than to bad companions. if you want to be

sweet in age. an experienced rider doesn t change his horse in midstream. an old broom knows the dirty corners best. the wearer knows best where the boot pinches. an old dog sleeps near the fire but he ll not burn himself. the lesson learned by a tragedy is a lesson never forgotten. a family of irish birth will argue and fight, but let a shout come from without and see them all unite. fate if you re born to be hanged, you ll never be drowned. 258 no matter how long the day, night must fall. who s drowned in the storm is to be mourned for after the storm has calmed. an oak is often split by a wedge from its branch. never miss the water till the well runs dry. we learn in suffering what we teach in song. flee as fast as you will, your fortune will be at your tail. fighting he who faces disas

rowned. 258 no matter how long the day, night must fall. who s drowned in the storm is to be mourned for after the storm has calmed. an oak is often split by a wedge from its branch. never miss the water till the well runs dry. we learn in suffering what we teach in song. flee as fast as you will, your fortune will be at your tail. fighting he who faces disaster bravely can face his maker. if you re the only one that knows you re afraid, you re brave. one brave man forms a majority. courage against misfortune, and reason against passion. better to come in at the end of a feast than at the beginning of a fight. the quarrelsome man is lucky. everybody has to put up with him except himself. if we fought temptation the way we fight each other we d be a nation of saints again. better bear the p

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

is, each moment displays the character of a monad that cannot be repeated. 167 hence, we cannot say of the past that it returns; reminiscence of the past is predicated precisely on its no longer being present. the irreversible character of time precludes the possibility of reverting to the past in the present or of repeating the present in the future, but these very impossibilities facilitate the re/presentation of past and future in the present. enzo paci sagaciously summarized the temporal dialectic implicit in husserl s thought: since everything originates in present life, in this dialectic the origin as past, in passing from the origin of the present, becomes the origin as future, and therefore telos. we shall describe the fundamental operation of the outlined dialectic as that operati

y (in consonance with the philosophy of william james)180 envisions the consciousness of time as a stream whose flow is not a mere one after the other, but rather a one out of the other, a becoming according to laws of a necessary sequence. 181 for husserl, the unique character of temporality lies in the inten- thinking time/ hermeneutic suppositions 27 tional act of making-present, appresenting, re/presenting the present. however, the present, punctilious though it may seem, cannot present itself without the continuum that extends from past to future. memory and anticipation are necessary structural elements of the stream of consciousness, for representation is not possible without retrospection and expectation. in the impressional momentary field, wrote husserl, we have the unities that

ime must be absent. as frank schallow has pointed out, heidegger realized that this ability of time to defer itself was not merely an accidental feature of temporality, but rather marked its deeper origin within the polarity of revealing-concealing as the essence of truth. temporality thereby appears less as a transcendental structure and more as a kinetic event or movement between opposites, the re-enactment of a creative process interchanging end and beginning, consummation and origin. 307 this conception of temporality is indebted to schelling s emphasis on time as an elliptical rather than a linear process, a primeval occurrence that is not juxtaposed to eternity. temporality, for schelling, provides the intermediary link through which the possibilities housed in the divine essence can

the crisis in historicity now dictates a return, in a new way, to the question of temporal organization in general in the postmodern force field, and indeed, to the problem of the form that time, temporality, and the syntagmatic will be able to take in a culture increasingly dominated by space and spatial logic. if, indeed, the subject has lost its capacity actively to extend its pro-tensions and re-tensions across the temporal manifold and to organize its past and future into coherent experience, it becomes di cult enough to see how the cultural productions of such a subject could result in anything but heaps of fragments and in a practice of the randomly heterogeneous and fragmentary and the aleatory.319 in the final analysis, we must admit (as physicists would surely insist) that distin

0 the infinite of which levinas speaks is not the negative abstraction of meontological speculation, the not-being of neoplatonic metaphysics, but rather an enigma of transcendence, the proximity of the other as other, the intervention of a meaning that disturbs phenomena 341 as a consequence of one s ethical relationship to another human being. such a relationship defies the subject s attempt to re/present transcendence as a presence, to reduce the other in the identity of the same, an alterity undyingly beyond the clasp of intentionality, as we realize most poignantly in the invariable (un)eventuality of death. similarly, apprehension of time issues from contemplating thought-thinking-what-cannot-be-thought, the infinite surplus, incomprehensible and unassimilable, the always of noncoinc

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

plete witch, whom by dayside and nightside is able to master each by her own will. lilith is thus revealed as babalon, the goddess of death, blood, passion and life itself! let her mysteries be revealed to those through enflamed invocation! the sigil of infernal union, created by levi and used originally in maurice bessey s 1961 encyclopedia of the occult "histoire en 1000 images de la magie, and re-issued in english later on as a pictorial history of magic and the supernatural. this symbol, adopted by anton szandor lavey and the church of satan in 1966, removed the samael and lilith inscriptions and redrew the symbol, titling it the sigil of baphomet. the sigil of infernal union, as we choose to call it, uses the original names, which surround the goat head. they are, samael and lilith. m

WORKING CEPHALOEDIUM VERSION 1

e do or of the palace of love. then vau reproduceth itself in its spelling, as it is written``all is ever as it was' in "the book of the law, and in aiwaz are f ound the three star-clusters of earth-nature, the goat under the god set or sat urn for hadith, the begetter, and mars exalted therein for force and fire, the virgin under thoth or mercury, his word creating in her the eidolon of his natu re, and the bull under isis or venus, the mighty redemption and nourish ment of love, for nuith the womb of space wherein her lord worketh his work. by this cometh forth the sign of the child, the star-cluster of the twins, un der hermes the word, airy, elastic, bisexual, eternally young, the lovers born of one womb, made two that by love they may make themselves one. so then in this name aiwaz is

s day with the sun in 9 degrees sagittarius, the moon in 23 degrees leo& mercury in 19 degrees scorpio one hour before noon with him in the zenith, sextile to venu s jupiter& saturn. in furtherance whereof, at eleven of the night of monday, did the beast work under the scarlet woman his word, to make the great operatio n go aright. immediately was the beast inspired to a writing mercurial, a sati re upon the fish& thus wrote he some 14 or 15 hours. the oath of the cephaloedium working. hear all that we, to mega therion 9degree= 2square a'.a. the beast; al ostrael, the scarlet woman& genesthai odegree= 0square a'.a. do now in th e presence of tahuti most solemnly swear to devote ourselves to the establishme nt of "the book of the law" as uttered by aiwaz 93 to 66, by the way of the cep halo

WORKING CEPHALOEDIUM VERSION 2

whole working, which i therefore declare ended. i now myself repair to the city of paris, there to inaugurate an alternative course of procedure. 666 to mega therion 9degree= 2square a'.a. here endeth the book of the cephaloedium working. iacchaion altar of fire& table of scribe aiwaz throne& altar altar with lamp, bell, knife, pantacle& oil. scarlet woman with cup& sword, wine. water, ether &c_ re high magick series practical magick is performed with the aid of ordinary, everyday implements, is concerned with the things of the earth and the harmony of nature, and is considered to be the magick of the common people. high magick, on the other hand, has long been considered the prerogative of the affluent and the learned. some aspects of it certainly call for items expensive to procure and

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

s a chance to operate during ritual. how this comes about can be best explained in a speech from the neophyte ritual: let the number of the officers in this degree and the nature of their offices be proclaimed once again, that the powers whose images they are may be reawakened in the spheres of those present, and in the sphere of this order; for by the names and images are all powers awakened and re-awakened. this speech by the hierophant gives the whole concept of golden dawn ritual work. the main effort for the adept is to discern and record what energies govern what areas of what ceremonies. the published rituals of the golden dawn give only the barest hint as to what exactly happens in ceremonies like the neophyte. jack taylor revealed to us that before each grade ceremony, the hieroph

malapareji firmament (the) callzod firmament of the waters oila-zodinu first el-o, ela, el flame vipa, pereta flames (the burning) iala-p rti flames (of the first) el iala perna flames (of the second) viv iala feria flames (of the third) da lila periti flaming (adj) isla pore flew (they) zodiltiare flourish (they) ka-ca-come flowers eloresa, bajile for (i.e. because) elapa forget (let them) ba r re fourth angle (the) sa did framed (i have) i-zoda-zaz friendly (be ye) zod chiji frown (they frown not) vikirna furnishing taiats fury voonpahe fury noe6ini bajihil garland obiloka garments (your) qia, obolshi garnished jinouupe gathering (of) gather (these gather) alidonu giving (unto them) dilagare giving daluga given (is given) idalugaine girdles (your) ataraahe glory (ing) busida, sufi& glor

ay be dedicated now and henceforward, world without end. the celebrant resumes his seat. celebrant honourable frater hegemon, you have my command to lead our beloved frater to the courts of the temple. he has traversed the path of samech, and the secrets appertaining to the portal will be communicated on his return. the philosophus is led out accordingly, and is left in the vestibule. the hegemon re-enters the temple. here ends the first point. t he s e co nd p oin t the portal of tiphereth on returning to the temple, the hegemon proceeds to his seat, and, standing thereat, facing east, he says- hegemon lord, now lettest thou thy servants depart in peace, for our eyes have seen thy salvation in the union of tiphereth and malkuth. celebrant to the glory of thine elect, world without end; in

h of arimathea arrived to establish the first christian church and community in britain. it was founded long before the lifetime of king arthur, who, when in his turn had become grandmaster, brought the order out from under the veil of secrecy it had previously been functioning under and established it as a powerful force for righteousness in the public and outer world. historians agree that this re-establishment of the order of the round table took place in 462 a.d. the main object of the round table fellowship under the grandmaster-ship of king arthur was to bring as much of the christian ideals as the people could assimilate into the public life and activities of his time. the laws of true chivalry were laid down and they became the foundation of all that is best in european civilizatio

ZOETIC GRIMOIRE OF ZOS

ion which must correlate nearly to that of the lingam used so that there is sufficient vacuum. at the moment of orgasm the wish must be imperatively stated. after ejaculation seal the vase with your sigil and with the secret formula of your desire. bury same at midnight, the moon being quartered. when the moon wanes, disinter and pour contents as libation into earth with suitable incantation, and re-bury same. this is the most formidable formula known, never fails and is dangerous hence what is not written must be guessed. from this formula was derived the legend of the genii of the brazen vessel as related by solomon. third formula: the communion of auto-ego of zos this formula is based on that of apollonius the pythagorean philosopher and theurgist, and is the only magical means of insep

against them. fifth formula: of fortune telling by cards (foretelling by familiars) foretelling the future by cards or other means: what is of consequence, and portentous, is the. state of mind. that is induced in the consultant by the method and downright explanations given to him: there is an indirect or transposed auto-suggestion. anything so entering the near-subconscious must reformulate and re-suggest itself with commitment to a later, similar, event. likewise, the sorcerer..s shaft pierces through the protective aura by assertion becoming indirect suggestion as the consultant. s own. paradoxically, the quickest way of susceptibility is by denial as disbelief. cards may be used for formulating the will, casting spells, mathematical numerology, and fortune telling. i was taught quite

ating the will, casting spells, mathematical numerology, and fortune telling. i was taught quite early in life by the greatest witch of recent years. here is a rough synopsis of my formula based on what i remember of hers. first i need certain conditions: silence, and light just sufficient to work by. i even close my eyes when shuffling and always do so before handing the cards to the querent for re-shuffling. to begin with i used ordinary playing cards but soon found it expedient and of greater service to make my own packs, using sixty cards. divided as usual into four suits, the court cards representing people. the different suits represent the common factors of life, i.e, business, social relations, objects, events, and emotional qualities, etc, no individual card having itself much sig

rism: there is in their genesis an hierarchy of form and ideas. ideas have no status except through forms that are accepted symbols of sentience and are spatially and outwardly self-indulgent. excarnation of an inspired or superimposed concept may be induced and orientated by. space-apperception. the whole body and being must suspire. this total effluxion makes everything reciprocal and becomes a re-orientated sequence of focused nexity. through this harmonic relation with ego one becomes the qualitative mediator of the hypothetical or real propensity: any position giving vastness or panorama, and, by abstractive gazing beyond distance, allowing and following the flow of thought until there is an intrusive and more cognate idea. this idea is held and projected into the..vista. nothing inna

r magical transferences. moreover, the conveyance of such statements is unnecessary and should be in the form of a question, not an answer. symbolized: meaning. is god love. any fact or fiction has no difficulty in finding relatables as supporting evidence because everything has a. point of connection. and a period of reality when instantly and simultaneous to time and place. our difficulty is to re-evoke. as now: so we accept semblance of (i.e. make-belief, religion or faith) as substitute of real belief (which needs no other reality than its own: what you cannot conceive as yourself is yourself (as another reality. abstract or concrete: if you suggest a wish to the thing you desire of, in their own manner, there will be a response: so, if i ask my mind in an appropriate manner for a defi

0 0

at your feet. visualize the light now covering your feet and vibrate: mal-koot step 3 now bring your finger up to your right shoulder, touch it, and as you do this, visualize the sphere of white light running up through the center of your body, forming a beam of light into your heart area shooting out to your right side to the end of your right hand. focus on this beam and vibrate: 84 vih-g'-boo-rah step 4 move the sphere of light to your left shoulder, touch it, and visualize all through this process another beam of light connecting from your heart area ending at the tip of your finger on your left hand. vibrate: vih-g' doo-lah step 5 clasp your hands together at your chest in a praying stance while visualizing within you a cross made of light that covers your entire body. vibrate: lay-o

p of your finger on your left hand. vibrate: vih-g' doo-lah step 5 clasp your hands together at your chest in a praying stance while visualizing within you a cross made of light that covers your entire body. vibrate: lay-oh-lahm ah-men meaning: the meaning of the words that are vibrated at the first part of the l.b.r.p.,the qabalistic cross, are as follows: atah -thine malkuth -kingdom vih-g' boo-rah -power vih-g' doo-lah -glory lih-oh-lahm -forever amen -so be it. with all of these words put together it forms the prayer: for thine is the kingdom and the power and the glory forever. amen."does this sound familiar? it should, for it is derived from one of the oldest prayers in the bible. you will find this same phrase found at the end of the lord's prayer. the word amen in hebrew translates

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

heavenly roads run into one another^ a remarkable instance of this is found in one of our national traditions; and that will bring us round to irmin again, whom we almost seem to have lost sight of^ i limit myself to briefly quoting some other names for the milhj way. in arabic it is tarik al thihn (via stramiiiis; syriac schevil tevno (via paleae; mod. hebrew netibat thcben (semita paleae; pers. rah kah keshan (via stranieu trahentis; copt, pimoit ende pitoh (via straminis; ethiop. hasare zamanegadc (stipida viae; arab, again derb ettubenin (path of the chopped-straw carriers; turk, samau uyhrisi (paleam rapiens, paleae fur; armen. hartacol or hartacoyh (paleae tur; all these names run upon scattered chaff, which a thief dropt in his flight]\iore simple is the arabic majerra (tractus, nah

ALEISTER CROWLEY THE QABALAH

mother, the bride of microprosopus; and hnykc, shekinah,19 represented by the divine name ynda, adonai,20 and among the angelic hosts by the kerubim \ybwrk. 17 add, in another sense, ch xvii. this is important t.s. 18 or harmony. 19 some qabalists allude to the idea of a lower and higher shekinah, the higher referred to binah t.s. 20 lit. lord; also ]lm ynda, adonai melekh, my lord the king, and rah ynda, adonai ha-aretz, lord of earth. liber lviii 13 now, each of these sephiroth will be in a certain degree androgynous, for it will be feminine or receptive with regard to the sephira which immediately precedes it in the sephirothic scale, and masculine or transmissive with regard to the sephira which immediately follows it. but there is no sephira anterior to kether, nor is there a sephira

letter alike of virginity (y= c) and of original deity (y= the foundation or type of all the letters. thus the word may be read: the sacrifice of the virgin-born divine one triumphant (j, the chariot) through the spirit, while cjn reads death entering the (realm of the) spirit. but the conception of the serpent as the redeemer is truer. see my explanation of the 5=6 ritual (equinox, no. iii. 361. rah ynda, the lord of the earth. note 361 denotes the 3 supernals, the 6 members of ruach, and malkuth. this name of god therefore embraces all the 10 sephiroth. 365. an important number, though not in the pure qabalah. see the canon. meiqras and abraxas in greek. 370. really more important for part ii. cu, creation. the sabbatic goat in his highest aspect. this shows the whole of creation as matt

ALEISTER CROWLEY EQ I 5

atria. notariqon is derived from the latin word notarius, a shorthand writer. of notariqon there are two forms. in the first every letter of a word is taken from the initial or abbreviation of another word, so that from the letters of a word a sentence may be formed. thus every letter of the word brashith, berashith, the first word in genesis, is made the initial of a word, and we obtain brashith rah alhim shiqblv ishral thvrh, berashith rahi elohim sheyequebelo israel torah "in the beginning elohim saw that israel would accept the law" in this connection i may give six very interesting specimens of notariqon formed from this same word brashith by solomon meir ben moses, a jewish qabalist, who embraced the christian faith in 1665, and took the name of prosper rugere. these have all a chris

BLAVATSKY H P ANTHROPOGENESIS

engraved[[footnote(s* see mr. mather's "kabbalah unveiled* translated in i. myer's qabbalah[[vol. 2, page] 84 the secret doctrine. kings, and sketched out kings (men, the kings of the animals, and they could not exist: till he overthrew them and hid them until after a time, therefore it is written 'and these are the kings which reigned in the land of edom. and they could not exist till resha'hiv'rah, the white head, the at'-tee-'kah d'at-tee'keen, ancient of ancients, arranged himself. and formed all forms above and below. before he arranged himself in his form had not been formed all those whom he desired to form, and all worlds have been destroyed. they did not remain in their places, because the form of the kings had not been formed as it ought to be, and the holy city had not been pre

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

sed occult virtue concentrated inside pyramidal structures by their triangular planes. it was believed by some to heal the body, restore vigor, sharpen razor blades, and effect other wonders. a variation on the idea of the cone of power of witchcraft (q.v- q- quarter days: the solstices (q.v) and equinoxes (q.v, which fall at quarter intervals around the wheel of the year- r- raphiel: pronounced "rah-fay-ehl" the archangel (q.v) and cosmic guardian of the east and elemental air. in the tradition of christian mysticism, raphiel is the "healer, guardian of wind and tempest" reduction, theosophical: a method of numerology where the digits of a number are added together to form a new number. this is repeated until the sum is one digit, or is a "same" two digit number, i.e, a master number such

DION FORTUNE MYSTICAL QABALA

irect presidency of the holy names governing their sephirothic attributions only, and should not be confused with other pantheons; for although we may go to other systems for intellectual enlightenment, we are unwise to attempt to mix the methods of practical working and unfoldment of consciousness. 17. for instance, the seventeenth path, between tiphareth and binab, is assigned by the sepher yet rah to the element of air. we are far wiser to work it with the rite of the element of air and the holy names assigned thereto, and to approach it through the appropriate tattva, rather than confuse the issue with the associations of the assorted collection of deities, castor and pollux, janus, apollo, merti, and other incompatibles assigned to it by crowley, whose correspondences present an inext

geburah; wherever there is violence against the mystical qabala page 121 [page 178] weak, or the merciless use of strength, it is the sword of geburah, not the orb of chesed, that is the most effectual counteractant; wherever there is sloth and dishonesty, geburah's sacred scourge is needed; and where there is a removal of the landmarks set for our neighbour's protection, it is the chain of gebu'rah that must restrain. 14. these things are as necessary to the health of society and of the individual as brotherly love, and a good deal rarer, used medicinally and not vengefully, in our sentimental age. someone has got to cry "halt" to the aggressor, and "move on" to those who are blocking the way, and that someone is functioning as a priest in the sphere of the holy fifth sephirah. ii 15. if

greek poet, whose mentalities were as far removed from each other as the poles, presenting the same concept in different forms, we must conclude that it is not accidental, but will repay careful scrutiny. 30. let us depart from our usual method of analysing the symbols in the given order, and classify them according to the two types into which they fall. 31. the hebrew title of the seventh sep hi rah is netzach, rneaning victory. its additional title is firmness, which [page 232] mystical qabala page 158 carries out the same idea of masterful and victorious energy. the god-name is jehovah tzabaoth, meaning the lord of hosts, or god of armies. the order of angels assigned to netzach are the elohim, or gods, the rulers of nature. 32. the four tarot cards assigned to this sephirab all contain

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

place, vol. v, p. 259. in the papyrus of anhai (british museum, no. 10,472) there is a meskhen on each side of the upright of the balance: one is called shai and the other renen. 3. four goddesses bore the name of meskhen, and they were supposed to assist the resurrection of osiris; they were associated with tefnut, nut, isis, and nephthys (see lepsius, denkm ler, iv, bl. 59a; and mariette, dend rah, iv, pl. 74 a. each wore upon her head the object, which is said by some to represent the blossoms of palm trees (lanzone, dizionario, p. 329. examples of this as an amulet, in hard stone, in the british museum, are nos. 8158, 8159, 8161, 20,618, and, in porcelain, no. 15,963] p. 257 presiding over the birth-chamber, and renenet[1] probably superintending the rearing of children. behind the me

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

remaining people experienced what was not a totally unique occurrence but certainly an uncommon one. over the next years, a series of new entities walked into their bodies as others departed, thus the same body became known by different names. in this way, john, once known as avinash, became known as aktivar, alarius, savizar, and zavirah. arthea became known as akria, polaria, silarra, and ziva rah. alana became known as akrista and then as tantra. it is believed that each of these names refers to an extraterrestrial person who inhabits the body of the earth person. the emergence of aktivar, akria, and akrista occurred at the end of the summer of 1987. during the last three months of 1987 and into 1988, these three entities toured the united states, during which time the extraterrestrial

ers present on earth today. it was their job to awaken these masters to the nature of their true selves and to cooperate with them in the co-creation of a new earth. assisting in this process, the pair taught a technique, the superconscious technique, which allowed people to manifest their desires by altering their picture of reality. in 1990, savizar and silarra were replaced by zavirah and ziva rah. each change was believed to announce a new phase in the mission. in this case, the newcomers represented a change from an exclusive emphasis on opening and awakening to a stance of mobilization. those who had awakened to their true nature began the process of creation and manifestation. in 1993 zavirah and ziva rah were replaced by drakar and zrendar, and soon after their appearance the extra

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

aphysical teachers. in 1986, john, a metaphysical teacher in seattle, washington, abandoned his body to a personality known as avinash. later that year he met another walk-in, then named arthea. during the next eight years avinash would also depart and be succeeded by persons known as aktivar, alarius, savizar, and zavirah. at the same time arthea was followed by akria, polaria, silarra, and ziva rah. there is every expectation that further walk-in teachers will appear in the future. sources: montgomery, ruth. strangers among us: enlightened beings from a world to come. new york: coward, mcgann& geohegan, 1979. threshold to tomorrow. new york: g. p. putnam s sons, 1983. parrish-harra, carol w. messengers of hope. marina del rey, calif: devorss, 1983. zuromski, paul. dick sutphen. body, min

FAUST

g, shrieking, bowling- all this revel to me s a sound detested long; they riot as if driven by the devil, and call it a pleasure, call it a song. peasants under the linden tree [dance and song. the shepherd decked him for the dance, in ribbons, vest, and wreath to prance, adorned with fine arraying. now round the linden lass and lad were thronging, dancing there like mad. hurrah! hurrah! hurrah-a-rah-a-rah! thus fiddle-bow was playing. he crowded and he pushed in haste, then bumped into a maiden s waist, elbow against her laying. the lively damsel turned her head: i find that stupid, now! she said. hurrah! hurrah! hurrah-a-rah-a-rah! don t be so rude and swaying! then round and round they winged their flight, they danced to left, they danced to right, all petticoats displaying. they grew s

ed into a maiden s waist, elbow against her laying. the lively damsel turned her head: i find that stupid, now! she said. hurrah! hurrah! hurrah-a-rah-a-rah! don t be so rude and swaying! then round and round they winged their flight, they danced to left, they danced to right, all petticoats displaying. they grew so red, they grew so warm, then rested panting, arm in arm, hurrah! hurrah! hurrah-a-rah-a-rah! on hip the elbow staying. i say,