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signifying a secret oral tradition. it is the meaning of qabalah. ain soph aur: hebrew expression meaning "the limitless light. sephiroth: the ten spheres or emanations on the qabalistic tree of life, a symbol which depicts the divine energy of creation proceeding like a lighting flash through ten different stages, culminating in physical manifestation. the sephiroth represent levels of spiritual reality both in the cosmos and in people because the tree, metaphorically, is 65 the body of god, and people are created in god's image. the tree is sometimes shown superimposed on the body of adam kadmon, the archetypal man. tree of life: the tree consists of ten spheres, or sephiroth, through which, according to mystical tradition, the creation of the world came about. the sephiroth are aligned

se. beneath the supernals are the "seven days of creation" chesed, geburah, tiphareth, netzach, hod, yesod, malkuth. taken as a whole, the tree of life is also a symbol of the archetypal man, adam kadmon, and the sephiroth have a role resembling that of the chakras in yoga. the mystical path of self knowledge entails the rediscovery of all the levels of one's being, ranging from malkuth, physical reality, to the infinite source. with this in mind, the medieval qabalists divided the tree of life into three sections of the soul: nephesch (the animal soul) corresponding to the sephiroth yesod; ruach (the middle soul) corresponding to the sephiroth from hod to chesed; and neschamah the spiritual soul) corresponding to the supernals, especially binah. practitioners of the golden dawn who use t

lunar 67 imagery. it is identified with witchcraft and goddess worship. it is also the so-called animal soul, known by qabalists as nephesch. malkuth: the tenth emanation of the tree of life. malkuth is associated with the gods and goddesses of the earth, especially persephone, proserpina, and geb. malkuth is the domain of the manifested universe, the immediate environment, the plane of physical reality. as a consequence, all inner journeys of consciousness begin symbolically in malkuth. it is particularly appropriate, for example, that the myth of the rape of persephone confirms her both as queen of the underworld and as a lunar goddess. from an occult point of view, the underworld equates with the lower unconscious mind, and the moon, represented by the sphere of yesod, is the first sep

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ount like the greeks^ not because they were converted later, but because they became acquainted with latin culture later. the finns and lapps 1 conf. pet. er. miiller om saxo, p. 79- the indian nations also name their days of the week after planets; and it seems worth remarking here, that wednesday is in sanskrit budhuvaras, tamil budhunld/ramei, because some have identified buddha with woden. in reality budhas, the ruler of mercury and son of the moon, is quite distinct from the prophet buddhas (schlegel's ind. bibl. 2. 177. 9 130 gods. do not count, while the esthonians again mostly do (see suppl. even the christianizing influence of byzantium decided nothing on this point; byzantium had no influence over lithuanians and finns, and had it over a part only of the slavs. these in their cou

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ced healers and wise women, much knowledge was inevitably lost, and for a time infant mortality increased as male physicians took over the roles of the deposed midwives. but anyone who was different in any way- eccentric, senile or physically deformed- could be accused. any old woman living alone might be blamed for the deaths of animals, the failure of crops and outbreaks of disease that were in reality caused by poor hygiene and diet, bad weather, human neglect or simply blind fate. of course, this occurred to some extent before the burning times. the difference was that now the church and state were legalising and even encouraging this persecution. even faeries became associated with witchcraft. the bean-tighe, a faerie housekeeper, popular in the mythology of ireland and scotland, was

(receptive) hand to boost the flow as you visualise the natural sources. in this way, you can balance the energies in both spheres of the brain for integrated mind and soul flow. 4- gods and goddesses the mechanics of witchcraft magick takes place at what ts eliot in the four quartets called the 'still point of the turning world, that moment of timelessness that enables thought to be turned into reality on the material plane. it operates on the principle as above, so below. this phrase comes from the beginning of the emerald tablet, attributed to hermes trismesgistos (thrice-blessed hermes, thought to be a powerful first-century egyptian sorcerer who became worshipped as a god after his death. this tablet is said to contain all magical knowledge as well as the principles of alchemy, and s

nging colours several times. finally, she changed into a white buffalo calf, rarest of the species, promising that when she was seen again she would restore harmony to a troubled world. the people followed her teachings, the corn grew, the seasons continued to flow in succession and they were hungry no more, as buffalo became plentiful. by the end of the nineteenth century, however, there were in reality fewer than 200 buffalo left, where only years earlier it was estimated there had been several million. in the summer of 1994, a white buffalo calf was born in jamesville, wisconsin. as the prophecy had told, the white buffalo has changed its colours since birth, going from white to black to red to yellow and back to white. since each colour represents one of the four directions, the buffal

types, renaming them as earth/sensations, air/thinking, fire/intuition and water/feelings. jung also thought that we each had a predominant element, a secondary one and a shadow one that we denied or projected on other people whom we then unconsciously disliked because they mirrored our faults. in formal magick, the four elements are seen as providing natural energies for transforming wishes into reality. together they combine to form the fifth element- ether, or akasha- that represents pure spirit, or perfection. medieval alchemists attempted to create this elusive substance, called the philosopher's stone. it was said to turn base metal into gold and, as an elixir according to the eastern tradition, to cure all ills and offer immortality. these elements form the basis for raising power i

so the planet of mystical experiences and of exploring the unconscious depths of the individual and collective psyche and for pastlife work. saturn can be used to slow down the outward flow of money and to encourage repayment by those who owe you favours or money. it helps banish pain and illness and brings acceptance of what cannot be changed. saturn is the shadow side of jupiter, and offers the reality factor, the constraints of fate, time and space, but also turns challenge into opportunity, effort and perseverance. he represents the joy of jupiter tempered by experience, the expansiveness of jupiter held in check by caution. saturn was the roman form of cronus, greek god of time, who was deposed by his son jupiter, after he had refused to allow natural change and progression. but even

ABRAMELIN1

long while, i felt as if i were just awakening from a profound sleep, and i had great pain in my head and deep melancholy. i turned round and saw that she was seated at my side. she began to recount to me what she had seen, but that which i had seen was entirely different. i was, however, much astonished, because it appeared to me as if i had been really and corporeally in the place, and there in reality to have seen that which had happened. however, i asked her one day to go alone to that same place, and to bring me back news of a friend whom i knew for certain was distant 200 leagues. she promised to do so in the space of an hour. she rubbed herself with the same unguent, and i was very expectant to see her fly away; but she fell to the ground and remained there about three hours as if s

ADDTLS

e admission badge for the 28th path was a pyramid. it was described as having a square base, and four sides composed of equilateral triangles cut off so as to leave a flat top. these four sides were attributed to the four elements, and the flat top was conceived to be the throne of eth, the m. hitherto, the squares of the enochian tablets have been treated as a single whole, and as being flat. in reality, however, they are represented as being pyramids like that described above. the practical magical significance of this will be shown hereafter, but for the moment we must consider the method of producing the sides of these pyramids, and their attributions. with the exception of the tetragrammaton letter, upon which everything else depends, all the other attributions appear and are included

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

as certain qualities, shape, structure, colour, solidity, weight, taste, smell, consistency and the rest; but investigation has shown that this is all illusory. where are these qualities? not in the cheese, for different observers give quite different accounts of it. not in ourselves, for we do not perceive them in the absence of the cheese. all 'material things' all impressions, are phantoms. in reality the cheese is nothing but a series of electric charges. even the most fundamental quality of all, mass, has been found not to exist. the same is true of the matter in our brains which is partly responsible for these perceptions. what then are these qualities of which we are all so sure? they would not exist without our brains; they would not exist without the cheese. they are the results o

the manifested universe, which is thus shown as the result of the yoga of the other forces, the first three letters of the name, the active elements, fire, water and air (these are the three 'mother letters' in the hebrew alphabet) the last element, earth, is usually considered a sort of consolidation of the three; but that is rather an unsatisfactory way of regarding it, because if we admit the reality of the universe at all we are in philosophical chaos. however, this does not concern us for the moment. 3. when we apply these symbols to yoga, we find that fire represents the yogi, and water the object of his meditation((you can, if you like, reverse these attributions. it makes no difference except to the metaphysician. and precious little to him) the yod and the he combine, the father

rk is not intended to be a reflection upon this distinguished audience. 16. so then, if nothing is to be really the absolute nothing, we mean that nothing does not enter into the category of existence. to say that absolute nothing exists is equivalent to saying that everything exists which exists, and the great hebrew sages of old time noted this fact by giving it the title of the supreme idea of reality (behind their tribal god, jehovah, who, as we have previously shown, is merely the yoga of the 4 elements, even at his highest- the demiourgos) eheieh-asher-eheieh- i am that i am. 17. if there is any sense in any of this at all, we may expect to find an almost identical system of thought all over the world. there is nothing exclusively hebrew about this theogony. we find, for example, in

n object properly it is not sufficient to determine its position in the space-time continuum of four dimensions, but we must enquire how it stands in all the categories and scales, its values in all 'kinds' of possibility. what do we know about it in respect of its greenness, its hardness, its mobility, and so on? and then we find out that what we imagine to be the description of the object is in reality nothing of the sort. 22. all that we recorded is the behaviour of our instruments. what did our telescopes, spectroscopes, and balances tell us? and these again are dependent upon the behaviour of our senses; for the reality of our instruments, of our organs of sense, is just as much in need of description and demonstration as are the most remote phenomena. and we find ourselves forced to

lts of these interminable sorites which badger us! kant himself put it, after his fashion 'the laws of nature are the laws of our own minds' why? it is not the contents of the mind itself that we can cognise, but only its structure. but kant has not gone to this length. he would have been extremely shocked if it had ever struck him that the final term in his sorites was 'reason itself is the only reality' on further examination, even this ultimate truth turns out to be meaningless. it is like the well known circular definition of an obscene book, which is: one that arouses certain ideas in the mind of the kind of person in whom such ideas are excited by that kind of book. 23. i notice that my excellent chairman is endeavouring to stifle a yawn and to convert it into a smile, and he will fo

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

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

al sirak--the razor-edge will cut the unwary foot, yet it must be trodden firmly, or the traveler will fall to the abyss. i dare not sit in the old absinthe house forever, wrapped in the ineffable delight of the beatific vision. i must write this essay, that men may thereby come at last to understand true things. but the operation of the creative godhead is not enough. art is itself too near the reality which must be renounced for a season. therefore his work is also part of his temptation; the genius feels himself slipping constantly heavenward. the gravitation of eternity draws him. he is like a ship torn by the tempest from the harbor where the master must needs take on new passengers to the happy isles. so he must throw out anchors and the only holding is the mire! thus in order to ma

of rimbaud and bibi la puree. shakespeare consorted with the earls of pembroke and southampton. marlowe was actually killed during a brawl in a low tavern. and when we consider the sex-relation, it is hard to mention a genius who had a wife or mistress of even tolerable good character. if he had one, he would be sure to neglect her for a vampire or a shrew. a good woman is too near that heaven of reality which he is sworn to renounce! and this, i suppose, is why i am interested in the woman who has come to sit at the nearest table. let us find out her story; let us try to see with the eyes of her soul! v. she is a woman of no more than thirty years of age, though she looks older. she comes here at irregular intervals, once a week or once a month, but when she comes she sits down to get sol

error. wine is the ripe gladness which accompanies valor and rewards toil; it is the plume on a man's lancehead, a fluttering gallantry--not good to lean upon. therefore her eyes are glassed with horror as she gazes uncomprehending upon her fate. that which she did all to avoid confronts her: she does not realize that, had she faced it, it would have fled with all the other phantoms. for the sole reality of this universe is god. the old absinthe house is not a place. it is not bounded by four walls. it is headquarters to an army of philosophies. from this dim corner let me range, wafting thought through every air, salient against every problem of mankind: for it will always return like noah's dove to this ark, this strange little sanctuary of the green goddess which has been set down not u

hree months of solitude and death! at last a passing ship was signaled, and the cruiser was moved to happier waters. no doubt the story is a lie; but did that make it less splendid in the telling, as the old scoundrel sat and spat and chewed tobacco? no, we will certainly go down, and ruffle it on the wharves. there is really better fun in life than going to the movies, when you know how to sense reality. there is beauty in every incident of life; the true and the false, the wise and the foolish, are all one in the eye that beholds all without passion or prejudice: and the secret appears to lie not in the retirement from the world, but in keeping a part of oneself vestal, sacred, intact, aloof from that self which makes contact with the external universe. in other words, in a separation of

ALEISTER CROWLEY BOOK OF LIES

of the master; for thus thy reason shall at last break down, as the fetter is struck from a slave's throat [72] commentary( lambda-alpha) the number 31 refers to the hebrew word la, which means "not. a new character is now introduce under the title of it, i being the secret, and t being the manifested, phallus. this is, however, only one aspect of it, which may perhaps be defined as the ultimate reality. it is apparently a more exalted thing than that. this chapter should be compared with chapter 11; that method of destroying the reason by formulating contradictions is definitely inculcated. the reason is situated in daath, which corresponds book of lies get any book for free on: www.abika.com 70 the the throat in human anatomy. hence the title of the chapter "the garotte. the idea is tha

uish the inglorious and perfect himog from the inglorious man of earth? distinguish not! but thyself ex-tinguish: himog art thou, and himog shalt thou be. book of lies get any book for free on: www.abika.com 87 [90] commentary( mu) paragraph 1 is, of course, a well-known scientific fact. in paragraph 2 it is suggested analogically that all thinkable things are similarly blinds for the unthinkable reality. classing in this manner all things as illusions, the question arises as to the distinguishing between illusions; how are we to tell whether a holy illuminated man of god is really so, since we can see nothing of him but his imperfections :it may be yonder beggar is a king" but these considerations are not to trouble such mind as the chela may possess; let him occupy himself, rather, with

[110] commentary( nu) st. hubert appears to have been a saint who saw a stag of a mystical or sacred nature. the stag-beetle must not be identified with the one in chapter 16. it is a merely literary touch. the chapter is a resolution of the universe into tetragrammaton; god the macrocosm and the microcosm beetle. both imagine themselves to exist; both say "you" and "i, and discuss their relative reality. the things which really exist, the things which have no ego, and speak only in the third person, regard these as ignorant, on account of their assumption of knowledge. book of lies get any book for free on: www.abika.com 107 [111] 51 kappa-epsilon-phi-alpha-lambda-eta nu-alpha terrier-work doubt. doubt thyself. doubt even if thou doubtest thyself. doubt all. doubt even if thou doubtest al

ook for free on: www.abika.com 122 [126] commentary( nu-eta) haggai, a notorious hebrew prophet, is a second officer in a chapter of the royal arch masons. in this chapter the author, in a sort of raging eloquence, bewails his impotence to express himself, or to induce others to follow into the light. in paragraph 1 he explains the sardonic laughter, for which he is justly celebrated, as being in reality the expression of this feeling. paragraph 2 is a reference to the obligation of an entered apprentice mason. paragraph 3 refers to the ceremony of exaltation in royal arch masonry. the initiate will be able to discover the most formidable secret of that degree concealed in the paragraph. paragraphs 4-6 express an anguish to which that of gethsemane and golgotha must appear like whitlows. i

ALEISTER CROWLEY CONCERNING DEATH

t dwell always in eternity, conscious of nuit, throned upon the chariot of the sun, there is no death that men call death. in all the universe. darkness is only found in the shadow of a gross and opaque planet. as it were for a moment; the universe itself is a flood of light eternal. so also death is but through accident; thou hast hidden thyself in the shadow of thy gross body, and taking it for reality, thou hast trembled. but the orb revolveth anon; the shadow passeth away from thee. there is the dissolution, and eternal ecstasy in the kisses of nu! for inasmuch as thou hast made the law of freedom thine, as thou hast lived in light and liberty and love, thou hast become a freeman of the city of stars .pa listen again to thine own voice within thee. is not hadit the flame that burns in

ALEISTER CROWLEY LIBER CHANOKH

joy and not to be measured. be thou a window of comfort unto me! move and appear! unveil the mysteries of your creation, be friendly unto me, for i am the servant of the same your god, the true worshipper of the highest. the angle of e of b in the tablet of b. the princess of the shining flame, the rose of the palace of fire. the forty-eight keys or calls 32 mark well! these first 18 calls are in reality 19; that is, 19 in the celestial orders; but with us the first table hath no call, and can have no call, seeing that it is of the godhead.15 thus, then, with us hath it the number 0, though with them that of 1 (even as the first key of the rota hath the number 0) after this follow the calls or keys of the thirty aires of thyrs: which are in substance similar, though, in the name of the thy

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

"he must teach; but he may make severe the ordeals "the word of the law is theta-epsilon-lambda-eta-mu-alpha" liber al vel xxxi: the book of the law- this book is for all: for every man, woman, and child. my former work has been misunderstood, and its scope limited, by my use of technical terms. it has attracted only too many dilettanti and eccentrics, weaklings seeking in "magic" an escape from reality. i myself was first consciously drawn to the subject in this way. and it has repelled only too many scientific and practical minds, such as i most designed to influence. but magick is for all. i have written this book to help the banker, the pugilist, the biologist, the poet, the navvy, the grocer, the factory girl, the mathematician, the stenographer, the golfer, the wife, the consul- and

two sexes in one person. digamma iota alpha omicron digamma: 93, the full formula, recognizing the sun as the son (star, as the pre-existent manifested unit from which all springs and to which all returns. the great work is to make the initial digamma digamma of assiah (the world of material illusion) into the final digamma iota digamma of atziluth< the world of pure reality. spelling the name in full, digamma digamma+ iota digamma delta+ alpha lambda pi+ omicron iota nu+ digamma iota= 309= sh t= xx+ xi= 31 the secret key of the law. digamma is the manifested star. iota is the secret life. serpent- light. lamp- love. wand- liberty. wings- silence. cloak these symbols are all shewn in the atu "the hermit. they are the powers of the yod, whose extension is the v

from the absolute is closed by his death. we see accordingly how aum is, on either system, the expression of a dogma which implies catastrophe in nature. it is cognate with the formula of the slain god. the "resurrection" and "ascension" are not implied in it. they are later inventions without basis in necessity; they may be described indeed as freudian phantasms conjured up by the fear of facing reality. to 46 the hindu, indeed, they are still less respectable. in his view, existence is essentially objectionable<manifested existence implies imperfection. but they understand why perfection devises this disguise. the theory is developed fully in liber aleph, and in part iv of this book 4. see also cap v paragraph on digamma final of digamma-iota-alpha-omicron-digamma;

only part of the truth, and it implied a fundamental falsehood. he consequently determined to modify the word in such a manner as to fit it to represent the arcana unveiled by the aeon of which he had attained to be the logos. the essential task was to emphasize the fact that nature is not catastrophic, but proceeds by means of undulations. it might be suggested that manvantara and pralaya are in reality complementary curves; but the hindu doctrine insists strongly on denying continuity to the successive phases. it was nevertheless important to avoid disturbing the trinitarian arrangement of the word, as would be done by the addition of other letters. it was equally desirable to make it clear that the letter m represents an operation which does not actually occur in nature except as the wi

and the winged beetle or midnight sun in his bark travelling through the nadir. its yetziratic attribution is pisces, symbolic of the positive and negative currents of fluidic energy, the male ichthus or "pesce" and the female vesica, seeking respectively the anode and kathode. the number 100 is therefore a synthetic glyph of the subtle energies employed in creating the illusion, or reflection of reality, which we call manifested existence. the above are the principal considerations in the matter of aumgn. they should suffice to illustrate to the student the methods employed in the construction of the hieroglyphics of magick, and to arm him with a mantra of terrific power by virtue whereof he may apprehend the universe, and control in himself its karmic consequences. 49 vi the magical memo

ALEISTER CROWLEY MAGICK WITHOUT TEARS

uld enjoy itself through realizing itself in the fulfillment of all possibilities. all such phenomena or "point-events" are equally "illusion; nothing is always nothing; but the projection of nothing on this screen of the phenomenal does not only explain, but constitutes, the universe. it is the only system which reconciles all the contradictions inherent 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 pos

nd, our endeavors. but to give a complete answer, i shall have to go back to the beginning, and restate the original problem; and i beg that you will not suppose that i am evading the question, or adopting the irish method of answering it by another, though i know it may sound as if i were. let me set out by restating our original problem; what we want is truth; we want an even closer approach to reality; and we want to discover and discuss the proper means of achieving this object. very good; let us start by the simplest of all possible enquiries- and the most difficult "what is anything "what do we know" and other questions that spring naturally from these. magic without tears get any book for free on: www.abika.com 57 i see a tree. i hear it- rustling or creaking in the wind. i touch it

non is what is called a "pointevent" it is the coming together of the two, the seer and the seen. it is single and simple; yet we cannot conceive of either of them as anything but complex. and the point-event tells us nothing whatever about either; both, as herbert spencer and god knows how many others have shown, unknowable; it stands by itself, alone and aloof. it has happened; it is undeniably reality. yet we cannot confirm it; for it can never happen again precisely the same. what is even more bewildering is that since it takes time for the eye to convey an impression to the consciousness (it may alter in 1,000 ways in the process) all that really exists is a memory of the point-event. not the point-event itself. what then is this reality of which we are so sure? obviously, it has not

om 58 of our instruments" nor are we much better off when we've done it; for our symbol, referring as it does to a phenomenon unique in itself, and not to be apprehended by another, can mean nothing to one's neighbors. what happens, of course, is that similar, though not identical, point- events happen to many of us, and so we are able to construct a symbolic language. my memory of the mysterious reality resembles yours sufficiently to induce us to agree that both belong to the same class. but let me furthermore ask you to reflect on the formation of language itself. except in the case of onomato-poetic words and a few others, there is no logical connection between a thing and the sound of our name for it "bow-wow" is a more rational name than "dog, which is a mere convention agreed on by

saints will reign with christ in glory 19* you must read the soldier an the hunchback! and? in the equinox i, 1. 39 for ever and ever, amen" often a "redeemer" a "dying god" is needed to secure victory to omnipotence; and this is usually what little vulgar boys might call a "touching story" j. the monist (or advaitist) school, is at once subtler and more refined; it seems to approach the ultimate reality (as opposed to the superficial examination of the dualists) more closely. it seems to me that this doctrine is based upon a sorites of doubtful validity. to tell you the hideously shameful truth, i hate this doctrine so rabidly that i can hardly trust myself to present it fairly! magic without tears get any book for free on: www.abika.com 69 but i will try. meanwhile, you can study it in t

ALEISTER CROWLEY MEDITATION

on; it is the a'.a, whose members are extremely careful to make no statement at all that cannot be verified in the usual manner; or where this is not easy, at least avoid anything like a dogmatic statement. in their second book of practical instruction, liber o, occur these words "by doing certain things certain results will follow. students are most earnestly warned against attributing objective reality or philosophical validity to any of them" those golden words! in discussing dhyana, then, let it be clearly understood that something unexpected is about to be described. we shall consider its nature and estimate its value in a perfectly unbiassed way, without allowing ourselves the usual rhapsodies, or deducing any theory of the universe. one extra fact may destroy some 31 existing theory

ALEISTER CROWLEY TAO TEH KING

inology. the very first word 'tao' presented a completely insoluble problem. it had been translated 'reason' the 'way 'to on' none of these covey the faintest conception of the tao. the tao is 'reason' in this sense, that the substance of things may be in part apprehended as being that necessary relation between the elements of thought which determines the laws of reason. in other words, the only reality is that which compels us to connect the various forms of illusion as we do. it is thus evidently unknowable, and expressible neither by speech nor by silence. all that we can know about it is that there is inherent in it a 5 power (which, however, is not itself) by virtue whereof all beings appear in forms congruous with the nature of necessity. the tao is also the way- in the following se

that we can know about it is that there is inherent in it a 5 power (which, however, is not itself) by virtue whereof all beings appear in forms congruous with the nature of necessity. the tao is also the way- in the following sense. nothing exists except as a relation with other similarly postulated ideas. nothing can be known in itself, but only as one of the participants in a series of events. reality is therefore in the motion, not in the things moved. we cannot apprehend anything except as one postulated element of an observed impression of change. we may express this in other terms as follows. our knowledge of anything is in reality the sum of our observations of its successive movements, that is to say, of its path from event to event. in this sense the tao may be translated as the

n object susceptible of apprehension by sense or mind. it is not the cause of any thing, but the category underlying all existence or event, and therefore true and real as they are illusory, being merely landmarks invented for convenience in describing our experiences. the tao possesses no power to cause anything to exist or to take place. yet our experience when analyzed tells 6 us that the only reality of which we may be sure is this path or way which resumes the whole of our knowledge. as for to on, which superficially might seem the best translation of tao as described in the text, it is the most misleading of the three. for to on possesses an extensive connotation implying a whole system of platonic concepts than which nothing can be more alien to the essential quality of the tao. tao

a as evidently illogical. what remains? we must not hastily answer 'nothing 8 remains' there is some thing inherent in the nature of consciousness, reason, perception, sensation, and of the universe of which they inform us, which is responsible for the fact that we observe these phenomena and not others; that we reflect upon them as we do, and not otherwise. but even deeper than this, part of the reality of the inscrutable energy which determines the form of our experience, consists in determining that experience should take place at all. it should be clear that this has nothing to do with any of the platonic conceptions of the nature of things. the least abject asset in the intellectual bankruptcy of european thought is the hebrew qabalah. properly understood it is a system of symbolism i

udents mock at it. were it not thus mocked, it were unworthy to be tao. 2. thus spake the makers of saws: the tao at its brightest is obscure. who advanceth in that way, retireth. its smooth way is rough. its summit is a valley. its beauty is ugliness. its wealth is poverty. its virtue, vice. its stability is change. its form is without form. its fullness is vacancy. its utterance is silence. its reality is illusion. 3. nameless and imperceptible is the tao; but it informeth and perfecteth all things. 47 chapter xlii the veils of the tao. 1. the tao formulated the one((kether or the first aethyr) the one exhaled the two((chokmah-binah or yin and yang) the two were parents of the three((the second triad) the three were parents of all things((the third triad and malkuth) all things pass from

ALEISTER CROWLEY THE HEART OF THE MASTER

scended by truth. so each thing that is the heart of the master get any book for free on: www.abika.com 14 hath its root in necessity; were the least of these lost, the whole work should be marred. life wells in the heart of the master; death is but the systole of that marvelous pulse. faint are the phantoms of illusion; these, seized on by that vivid stream, thrill and throb with the glow of his reality; he leaves no possible form inane or inert; in him do all partake the sacrament of birth to truth. liberty leaps in the heart of the master; for every man and every woman is a star. each follows, free and joyful, its own will; for every will alike has its essential function in the rhythm of the heart of the master. no star can stray from its self-chosen course: for in the infinite soul of

ALEISTER CROWLEY THE LOST CONTINENT

el of venus' is really an angel in anything like the modern sense of the word, or merely a title of one of the principal magicians of the planet, it is evident that the high house ardentl desired his presence. that this might be manifested by the birth of a child 'without the stain of atla' was clearly an ultimate desideratum, an outward and visible sign of redemption, an obvious guarantee of the reality of the occurrence. it was then a virgin high priestess who achieved so notable a renown; whether or not this is a mere poetic parable of the abiogenesis--if it is indeed fair so to describe it--of the eleventh stage of zro is another and an open question. in any case, such is the tradition, and numerous parodies of it are still extant in the stories of the births of romulus and remus, bacc

all that could be desired; that further progress would be harmful, that venus was not worth attaining, and that the sole endeavour of the magicians should be to preserve things as they were. that such a proposition could be supposed a 'law' reflects no credit on its author or its supporters. yet of these it found many. the ninth stage of zro was a leap calculated to unsettle the calmest mind. its reality had beggared the optimist's daydream. poets had thrown down their stilettos* high priests who had spent decades in hopeful experiment saw their results attained by an entirely different method. in short, two thirds of the people were infected with the heresy, and hoped to hear it promulgated as a law of magic. it should here be explained that every law of magic had its turn as the principa

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

d proteus-phases, appearing in chalk, chloroform, sugar, sap, brain and blood, not recognizable as "itself" the black amorphous solid, but recoverable as such, unchanged by its adventures. this theory is the only one which explains "why" the absolute limited itself, and why it does not recognize itself during its cycle of incarnations. it disposes of "evil" and the origin of evil; without denying reality to "evil, or insulting our daily observation and our common sense. i here quote (with one or two elucidatory insertions) the original note originally made by me on this subject. may 14, 1919, 6.30 p.m. all elements must at one time have been separate- that would be the case with great heat. now when atoms get to the sun, when we get to the sun, we get that immense, extreme heat, and all th

e, by the lapse of time and by virtue of memory, a thing (although originally an infinite perfection) could become something more than itself; and thus a real development is possible. one can then see a reason for any element deciding to go through this series of incarnations (god, that was a magnificent conception) because so, and only so, can he go; and he suffers the lapse of memory of his own reality of perfection which he has during these incarnations, because he knows he will come through unchanged. therefore you have an infinite number of gods, individual and equal though diverse, each one supreme and utterly indestructible. this is also the only explanation of how a being could create a world in which war, evil "etc. exist. evil is only an appearance because, like "good, it cannot

ft us and china came to us. in either case there is no implication of absolute motion, for the course of the earth through space is not taken into account. we implicitly refer to a standard of repose which, in point of fact, we know not to exist. when i say that the chair in which i am sitting has remained stationary for the last hour, i mean only "stationary in respect to myself and my house. in reality, the earth's rotation has carried it over one thousand miles, and the earth's course some seventy thousand miles, from its previous position. all that we can expect of any statement is that it should be coherent with regard to a series of assumption which we know perfectly well to be false and arbitrary. it is commonly imagined, by those who have not examined the nature of the evidence, th

p (2 -1: q- we apparently approximate the members, so that p-q (p 2-(p; while the sub-thoughts which intervene between my impression on waking "a fine frosty morning" and my reaction "i'll go skating" come to me from very various departments of my mind, and no two of them are in any way more closely connected than their culmination in consciousness is to its forerunner. but this difference is in reality an illusion born of the obsession already diagnosed; 2 is nearer to 1 and to 3 than 3 is to 1 only in respect of one particular function. full comprehension of the true nature of number, as conceived by this book, should enable the mind to transcend its "normal" trammels. it will no doubt be objected that these speculations, even if correct, are sterile; or, even worse, discouraging to tha

ect of one particular function. full comprehension of the true nature of number, as conceived by this book, should enable the mind to transcend its "normal" trammels. it will no doubt be objected that these speculations, even if correct, are sterile; or, even worse, discouraging to that study of the relations between phenomena which has been the basis of all advance in knowledge. i might deny the reality of the progress, since it has only exposed the self-contradictions, and emphasized the mysteries, which beset us. but i prefer to take my stand on the ground that we have been totally wrong, hitherto, in our fundamental attitude to the universe. the only possible issue from the vicious circle wherein we are penned is to refuse resolutely to allow ourselves to accept (1) the evidence of our

ALEISTER CROWLEY THE QABALAH

take as their god. the special danger of hinayana buddhism. 480. tylyl, the demon-queen of malkuth. 666. last of the mystic numbers of the sun. twrc, the spirit of sol. also tc wmmu, ommo satan, the satanic trinity of typhon, apophis and besz;56 also hwchy \c, the name of jesus. the names of nero, napoleon, w. e. gladstone, and any person that you may happen to dislike, add up to this number. in reality it is the final extension of the number 6, both because 6 111([la= 111= 1= 6, and because the sun, whose greatest number it is, is 6 (i here interpolate a note on the mystic numbers of the planets. the first is that of the planet itself, e.g. saturn, 3. the second is that of the number of squares in the square of the planet, e.g. saturn, 9. the third is that of the figures in each line of

ALEISTER CROWLEY THE SWORD OF SONG

hy, fool, i think i am as clever as yourself, at least as skilled to wake the elf of jest and mockery in a wink. 480 i can dismiss with sneers as cheap as your this fabric of mine own, one banner of my mind o erthrown just at my will. how true and deep is carroll47 when his alice cries: 485 it s nothing but a pack of cards! there s the true refuge of the wise; to overthrow the temple guards, deny reality. and now 490 (i ll quote you scripture anyhow) what did the sage mean when he wrote (i am the devil when i quote) the mere terrestrial-minded man knows not the things of god, nor can 495 their subtle meaning understand? a sage, i say, although he mentions perhaps the best of his inventions, god. for at first this practice tends 500 to holy thoughts (the holy deeds precede success) and reve

nd mode of thought must cause much harmless merriment among the actual orientals. the notion that a turban and a few vows will make an englishman a hindu is quite on a par with the idea that a black hat and an oxford degree will make a hindu an englishman. we wonder whether our buddhistic philosophers have ever read a florid letter in baboo english. we suspect that the said type of document is in reality exceedingly like the philosophic essays written by englishmen about the splendour of eastern thought. sometimes european mystics deserve something worse than mere laughter at the hands (sic) or orientals. if there was one person whom honest hindus would ever have been justified in tearing to pieces it was madame blavatsky. that our world-worn men of art should believe for a moment that mor

an nights. profound and minute study of the text, may be forced to yield up qabalistic arcana of cosmic scope and importance, we are too often slow to apply a similar restorative to the companion volume, even if we are the lucky holders of burton s veritable edition. to me, then, it remains to raise the alf laylah wa laylah into its proper place once more. i am not concerned to deny the objective reality of all magical phenomena; if they are illusions, they are at least as real as many unquestioned facts of daily life; and, if we follow herbert spencer, they are at least evidence of some cause* now, this fact is our base. what is the cause of my illusion of seeing a spirit in the triangle of art? every smatterer, every expert in psychology, will answer: that cause lies in your brain. engli

ements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenomenal world is therefore unusual. herein then consists the reality of the operations and effects of ceremonial magic, and i conceive that the apology is ample, so far as the effects refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other. but can any of the effects described in this our

ld have fared ill had he called a western sheriff a liar, or gone off boer-sticking on spion kop. reason has done its utmost; theory has glutted us, and the motion of the ship is a little trying; mixed metaphore excellent in a short essay like this is no panacea for all mental infirmities; we must seek another guide. all the facts science has so busily collected, varied as they seem to be, are in reality all of the same kind. if we are to have one salient fact, a fact for a real advance, it must be a fact of a different order. have we such a fact to hand? we have. first, what do we mean by a fact of a different order? let me take and example; the most impossible being the best for our purpose. the spiritualists, let us suppose, go mad and begin to talk sense (i can only imagine that such w

ALEISTER CROWLEY EQ I 1

nued the magistrate "or he would not have wanted you to take them back "no" mr. penry acknowledged "but that is this fault, not the fault of the glasses. they would show the truth, if he had any faculty for seeing it: glasses are no good to the blind "come, come" said the magistrate "now you are beginning to confuse me. you don't really pretend that your glasses will show the truth of things, the reality; you mean that they will improve one's sight, don't you "yes" replied mr. penry "one's sight for truth, for reality "well" retorted the magistrate smiling "that seems rather metaphysical than practical, doesn't it? if your spectacles enabled one to discern the truth, i'd buy a pair myself: they might be useful in this court sometimes" and he looked about him with a smile, as if expecting a

very intently with narrowed eyes and then blinking rapidly several times in succession as if the strain were too great to be borne. he had made me extremely curious, and yet i did not like to ask outright to be allowed to try a pair of his glasses; so i went on with my questions "but, if they show truth, how was it that mr. hallett could see nothing through them "simply because he has no sense of reality; he has killed the innate faculty for truth. it was probably at not time very great" went on this strange merchant, smiling "but his trader's habits have utterly destroyed it; he has so steeped himself in lies that he is now blind to the truth, incapable of perceiving it. the workman, you remember, could see fairly well through his spectacles "yes" i replied laughing "and the magistrate ev

power they all possessed when working at highest pressure: the power of seeing things as they are- the vital and essential truth of things. i don't mean to say that all of them possessed this faculty to the same degree. far from it. the truth of things to titian is overlaid with romance: he is memorable mainly for his magic of colour and beauty; while holbein is just as memorable for his grasp of reality. but compare titian with giorgione or tintoretto, and you will see that his apprehension of the reality of things is much greater than theirs. it is that which distinguishes him from the other great colourists of venice. and, as my own view of life grew sadder and clearer, it came to me gradually as a purpose that i should try to make glasses that would show the reality, the essential trut

d almost deserted me. i am not sure, but i think it was a notice to pay some debts which i hadn't the money to pay, that first recalled me completely to the realities of everyday life. what irony there is in the world! here was i, who had been labouring for years and years with the one object of making men see things as they are and men and women as they are, persecuted now and undone by the same reality which i was trying to reveal "my latest invention, too, was a commercial failure: the new glasses did not not sell at all. nine people out of ten in england are truthblind, and could make nothing of the glasses; and the small minority, who have the sense of real things, kept complaining that the view of life which my glasses showed them, was not pleasant: as if that were any fault of mine

earing only a part of nature's orchestra and that part imperfectly; seeing only a thousandth part of the colour-marvels about us and seeing that infinitesimal part incorrectly and partially. here was new knowledge with a vengeance! knowledge that altered all my work! how was i to make glasses to show all this? glasses that would reveal things as they are and must be to higher beings- the ultimate reality. at once, the new quest 2 weh note: it's the other way around. the wavelength of the violet end of the spectrum is shorter than that of the red end. became the object of my life and, somehow or other i knew before i began the work that the little scraps of comfort or of happiness which i had preserved up to this time, i should now forfeit. i realised with shrinking and fear, that this new

ALEISTER CROWLEY EQ I 5

inayana buddhism. 480. lilith, the demon-queen of malkuth. 543. ahih ashr ahih "i am that i am" 666. last of the mystic numbers of the sun. svrth, the spirit of sol. also ommv sthh, ommo satan, the satanic trinity of typhon, apophis, and besz; also shm ihshvh, the name of jesus. the names of nero, napoleon, w. e. gladstone, and any person that you may happen to dislike, add up the this number. in reality it is the final extension of the number 6, both because 6 x 111 (alph= 111= 1= 6 and because the sun, whose greatest number it is, is 6 (i here interpolate a note on the "mystic numbers" of the planets. the first is that of the planet itself "e.g" saturn, 3. the second is that of the number of squares in the square of the planet "e.g" saturn 9. the third is that of the figures in each line

ALEISTER CROWLEY EQUINOX EQ I 1 2

he story is not one of absolute fact, and so convincing in its simplicity and matter-of-factness is mr. harris's style that we often accept his psychology before we realize on how few grounds it is based. some of the aspects of modern democracy are treated with astonishing insight and ability, and 'the bomb' is distinctly not a book to be overlooked. jacob tonson in the "new age:"the illusion of reality is more than staggering; it is haunting many passages are on the very highest level of realistic art lingg's suicide and death are titanic in pure realism nothing better has been done, and i do not forget tolstoy's 'the death of ivan illytch! it is a book very courageous, impulsively generous, and of a shining distinction "saturday review:"he (mr. harris) is a born writer of fiction. th

ALEISTER CROWLEY EQUINOX EQ I 2 2

es so wise, possess but various little segments of one great circle, and that each imagines his segment a perfect circumference in itself. presently the mystic himself discovers that his circle which contained all their segments is but a segment of some greater circle, and that eventually he is living in a great cloud-land formed of myriads 227 and myriads of little spheres, which he feels are in reality one great ocean if he could only make them unite. each stage above him is his ultimate goal for the time being. possessing one little sphere, his one and only object is to unite it to another, or another to it; not two others, not to the whole, but only to that "one other" for the time being (let it appear as if it were for all time to the initiate, that "one other" is god and very god- th

his one and only object is to unite it to another, or another to it; not two others, not to the whole, but only to that "one other" for the time being (let it appear as if it were for all time to the initiate, that "one other" is god and very god- the omega of his quest, and that "all others" are devils that would tempt and seduce him. thus it happens that until you become god, god himself is in reality the tempter, satan, and the prince of darkness, who, assuming the glittering robes of time and space, whispers in our ears "millions and millions and millions of eternities are as nothingness to me; then how canst thou, thou little mote dancing in the beam of mine eye, hope to span me" thus god at the outset comes to us and like the old witch in "cinderella" strews innumerable lentils befo

f the very honoured hierophant, i invest you with the distinguishing badge of the grade. it symbolizes light dawning in darkness" the four pillars being thus established, now only is the candidate invested with the badge of the white triangle of the three supernals formulating in darkness; and now only is the higher soul able to formulate a link with him if the human will of the natural man be in reality consenting thereto. for the free will of the candidate as a natural man is never obsessed, either by the higher soul, or by the ceremony. but the will consenting, the whole of the ceremony is directed to the strengthening of its action. and as this badge is place upon him, it is as though the two great goddesses, isis and nephthys, in the places of the columns, stretched forth their wings

erfect the view; the clearer the vision the more perfect the vision. the eyes of a hawk are keener than those of an owl, and so are a poet's keener than those of a cheesemonger, for he can see beauty in a ripe stilton whilst the latter can only see two-and- sixpence a pound. a true vision is to awakenment as awakenment is to a dream; and a perfectly clear co-ordinate vision is so nearly perfect a reality that words cannot be found in which to translate it, yet it must not be forgotten that its truth ceases on the return of the seer to the material plane. the seer is therefore the only judge of his visions, for they belong to a world in which he is absolute king, and to 300 describe them to one who lives in another world is like talking dutch to a spaniard. our business then is, to construc

ALEISTER CROWLEY EQUINOX EQ I 2 3

of sympathy towards the writer. the wickedness and cruelty with which he carries out his logical tendencies are too repulsive to permit any sentiment of pity. his sufferings appear to be simply the consequences of a wild and unhindered imagination, and the real victims- the only ones to be pitied- are his unhappy companions. that is, of course, in the case of the documents being an expression of reality. i am sure every one feels the necessity of clearing up this matter. alas! there are no radicals in this country- that is, persons acting in a radical manner- as i have written to the man-cover himself and consequently i have little hope that h.m. government will give any orders on the matter. i am afraid that if an expedition is sent over it will be commanded by some distinguished foreign

k towards them. i must have been a long time lying over it, a whole afternoon and night, maybe, during my unnatural sleep. i bowed gracefully before them; but they seemed amazed 375 at my forwardness. as i was going to address them an awful feeling passed over me. my old fancy took possession of my brains again, and i imagined myself made of flesh and bones. i began to suffer as if my body had in reality become stiff and benumbed. happily it was enough for me to turn and see the coffin, and my delusion fled. moreover, i noticed that i had forgotten one of the most important things. the very colour of the coffin ought to have told the truth to me long ago. of course i was now of a dark brown complexion, almost black, and this was the reason of their surprise. a movement which i detected amo

he story is not one of absolute fact, and so convincing in its simplicity and matter-of-factness is mr. harris's style that we often accept his psychology before we realize. on how few grounds it is based. some of the aspects of modern democracy are treated with astonishing insight and ability, and 'the bomb' is distinctly not a book to be overlooked" jacob tonson in the "new age "the illusion of reality is more than staggering; it is haunting. many passages are on the very highest level of realistic art. lingg's suicide and death are titanic. in pure realism nothing better has been done, and i do not forget tolstoy's 'the death of ivan illytch' it is a book very courageous, impulsively generous, and of a shining distinction "saturday review "he (mr. harris) is a born writer of fiction. th

ALEISTER CROWLEY EQUINOX EQ I 2

ical care in the study of it, even as we have done in its preparation. 2. in this book it is spoken of the sephiroth and the paths; of spirits and conjurations; of gods, spheres, planes, and many other things which may or may not exist. it is immaterial whether these exist or not. by doing certain things certain results will follow; students are most earnestly warned against attributing objective reality or philosophic validity to any of them. 3. the advantages to be gained from them are chiefly these("a) a widening of the horizon of the mind("b) an improvement of the control of the mind. 4. the student, if he attains any success in the following practices, will find himself confronted by things (ideas or 13 beings) too glorious or too dreadful to be described. it is essential that he rema

nd dagger. is it possible that in a trance i actually went through some other series of adventures than that i am conscious of? may not jean have been a thief, whom i dispossessed of his booty? had i done this 128 unconsciously it would account for both the weapons and the scene in the morgue. but i cannot say "so, too, i learnt from the master that all this veil of life is but a shadow of a vast reality beyond, perceptible only to those who have earned eyes to see withal "these eyes i could not earn; a faith in the master sustained me. i began to understand, too, a little about the human brain; of what it is capable. of heaven- and of hell "life passed, vigorous and pleasant; the only memory that haunted me was the compulsion of my oath that never would i again set foot in the rue des qua

se. the christians have terribly muddled their trinity by making the son the second instead of the third principle; whilst with them the holy spirit at one time symbolizes the mother and at another the son. thus at the annunciation and at the baptism of the christ the s.s. appeareth as a dove, emblem of venus and the mother: whilst the s.s. that descended upon the apostles at 175 pentecost was in reality the spirit of the christ, and therefore symbolised by the hb:shin("see" lecture on microcosmos in mss. of r.r. et a.c. in theosophical nomenclature this latter was the m anas or jeheshuah: the third principle\ a--u for the same reason i have drawn the triangle with the 3 uppermost 3 instead of 3--2. 1--2 1 176 part ii it was necessary that i should go thus somewhat at length into this myst

ALEISTER CROWLEY EQUINOX EQ I 3 3

cience and idealism have laboured long, and have at last brought forth a book worth reading and rereading, a book worth studying and restudying. mr. w. kingsland is to be congratulated; the "forward" alone is worth the price asked. here are a few quotations "the individual must ultimately claim not merely his relationship to the whole, but his "identity" therewith "thus the individual. finds that reality ever appearing to evade him. in proportion as this is realized, he must necessarily revolt against any and every system which would "limit" him. nothing can be accepted on mere authority" as old as the vedas is the question "what am i" ay! older, for the first man probably asked it, and yet it crouches ever before us with enticing eyes like some evil sphinx. this question mr. kingsland tri

l eyes i ever saw; they could at times brighten one's face by merely looking into it; yet they chilled me, drying my blood and sending a cold shiver all over my bones. they reflected the sky as an ape imitates man, in a way inferior, poorly, servilely. and a certain uncanny look which never quite left him made that man an undesirable neighbour to me. had i not seen him i would refuse to admit the reality of his existence. 295 "i met him during a journey. comfortably seated in a corner of the railway compartment, i was reading a book of the sixteenth century in france merely to occupy my mind, so that i should not be tempted to look through the window at the too commonplace scenery "we had just passed a station, as i knew by the disturbing voice of a porter; and, on resuming my journey, i f

ALEISTER CROWLEY EQUINOX EQ I 3

urtain of the soul. each ripple on the river seems the madness of a maniac's dreams! so in the self no memory-chain or causal wisp to bind the straws! the self disrupted! blank, insane, both of existence and of laws, the ego and the universe fall to one black chaotic curse. olympas. so ends philosophy's inquiry "summa scientia nihil scire" marsyas. ay, but that reasoned thesis lacks the impact of reality. this vision is a battle axe splitting the skull. o pardon me! but my soul faints, my stomach sinks. let me pass on! olympas. my being drinks 35 the nectar-poison of the sphinx. this is a bitter medicine! marsyas. black snare that i was taken in! how one may pass i hardly know. maybe time never blots the track. black, black, intolerably black! go, spectre of the ages, go! suffice it that i

e music, then all is for the best. generally speaking, there are three phases in hashish intoxication, easy enough to distinguish, and it is not uncommon for beginners to obtain only the first symptoms of the first phase. you have heard vague chatter about the marvellous effects of hashish; your imagination has preconceived a special idea, an ideal intoxication, so to say. you long to know if the reality will indeed reach the height of your hope; that alone is sufficient to throw you from the very beginning into an anxious state, favourable enough to the conquering and enveloping tendency of the poison. most novices, on their first initiation, complain of the slowness of the effects: they wait for them with a puerile impatience, and, the drug not acting quickly enough for their liking, the

that the objectivity which is the birthright of pantheist poets develops itself in you so abnormally that the contemplation of exterior objects makes you forget your own existence and confound yourself with them. your eye fixes itself upon a tree, bent by the wind into an harmonious curve; in some seconds that which in the brain of a poet would only be a very natural comparison becomes in yours a reality. at first you lend to the tree your passions, your desire, or your melancholy; its creakings and oscillations become yours, and soon you are the tree. in the same way with the bird which hovers in the abyss of azure: at first it represents symbolically your own immortal longing to float above things human; but soon you are the bird itself. suppose, again, you are seated smoking; your atten

s the gold of the ceiling. but the trellis put in my mind the idea that i was in a kind of cage, or in a house open on all sides upon space, and that i was only separated from all these marvels by the bars of my magnificent prison. in the first place i laughed at the illusion which had hold of me; but the more i looked the more its magic grew great, the more it took life, clearness, and masterful reality. from that moment 86 the idea of being shut up mastered my mind, without, i must admit, too seriously interfering with the varied pleasures which i drew from the spectacle spread around and above me. i thought of myself as of one imprisoned for long, for thousands of years perhaps, in this sumptuous cage, among these fairy pastures, between these marvellous horizons. i imagined myself the

in your careless evenings at the opera, but in a substantial and positive manner, each movement of the rhythm marking a movement understood of your soul, each note transforming itself into word, and the whole poem entering into your brain like a dictionary endowed with life. it must not be supposed that all these phenomena fall over each other pell- mell in the spirit, with a clamorous accent of reality and the disorder of exterior life; the interior eye transforms all, and gives to all the complement of beauty which it lacks, so that it may be truly worthy to give pleasure. it is also to this essentially voluptuous and sensual phase that one must refer the love of limpid water, running or stagnant, which develops itself so astonishingly in the brain-drunkenness of some artists. the mirro

ALEISTER CROWLEY EQUINOX EQ I 4 2

hich was not of the sun nor of the moon, but midway between them, and here and there thrilling with subdues prismatic rays. temples and gardens, fountains and vistas stretched continually through my waking or sleeping imagination, and mingled themselves with all i heard, or read, or saw. on the pages of gibbon the palaces and lawns of nicomedia were illustrated with a hasheesh tint and a hasheesh reality; and journeying with old dan chaucer, i drank in a delicious landscape of revery along all the road to canterbury. the music of my vision was still heard in echo; as the bells of bow of old time called to whittington, so did it call to me "turn again, turn again" and i turned. it will be remembered that the hasheesh states of ecstasy always alternate with less intense conditions, in which

r thought, reject all claims to any knowledge of the future, can only acknowledge perceptions as of the present or the past, and accordingly refer the dual realisation to some period gone by. we perceive the correspondence of two sensations, but, by an instantaneous process, give the second one a wrong position in the succession of experiences. the soul is regarded as the historian when she is in reality the sibyl; but the misconception takes place in such a microscopic portion of time that detection is impossible. in the hasheesh expansion of seconds into minutes, or even according to a much mightier ratio, there is an opportunity thoroughly to scrutinise the hitherto evanescent phenomena, and the truth comes out. how many more such prophecies as these may have been rejected through the g

get english. no more" the three then departed, and i was left alone with the blessed one. neither of us spoke for about ten minutes, then at length, after a go or two at his snuff-box, he gave a loud grunt, to which i replied in a solemn voice "o mahatma, what is truth "no truth! all illusion" he answered "i am that master, you become my disciple; i show you all things; i lead you to the ultimate reality. the supreme stage of the highest. the infinite ultimatum. the unlimited omniscience of eternal wisdom- all this i give you if you have faith in me" as faith is exceedingly cheap in this country, i offered him unlimited oceans of it; and at this he seemed very please, and laughed "ha! ha! you make good tiger cub. you tear sheep up. all is illusion" then after a pause "de vouman" pointing t

out time to change the conversation, i said "o thou shower from the highest! tell thy grovelling disciple what then "is" a 'lie "ha" he replied "it is illusion, this truth that has been diverged from its real point. an illusive spring in the primo-genial fermentation of 'fee-no-me-non' in this typo-cosmy apparent to the sense which you call 'de vurld" with this, and promises of oceans of blissful reality from the highest eternality of ultimate ecstasy, he bade me sit in a chair and blow alternately through my nostrils; and, if i had faith, so he assured me, i should in six months' time arrive at the supreme stage of the highest in the infinite ultimatum, and should burst as a chance illusively fermented bubble in the purest atmosphere of the highest reality. the next occasion on which i sa

er death, when eye- witnesses had all departed from this world. yet, of course, they were possible, quite possible, quite. iii "all of you, suckling babes, have read the russian tale of the man who bought souls- or heard of it. men of a similar turn of mind exist in russia, and i want you to concentrate your mind upon such a man, albeit his bargains cost him even less, and were of a more physical reality. from town to village he went, in search of treasures ion the shape of eyes. the tools of his trade were a few walnut shells, enamelled within, and a certain magical liquid preparation, which he used to preserve the qualities, freshness and beauty of his acquisitions. 297 on the second day after his arrival in the village where ljubov lived, he noticed the child and her marvellous beauty

ALEISTER CROWLEY EQUINOX EQ I 4

t cause a produces effect b, and cause b effect c, and cause a+ b+ c effect x. where originates this power of production? it is said there is no change, the medium remaining alike throughout. burt we say there is a change- a change of form,6 and not only a change, but a distinct birth and a distinct death of form. what creates 5 verworn in his "general physiology" says "it was found that the sole reality that we are able to discover in the world is mind. the idea of the physical world is only a product of the mind. but this idea is not the whole of mind, for we have many mental constituents, such as the simple sensations of pain and of pleasure, that are not ideas of bodies. every process of knowledge, including scientific knowledge, is merely a psychical event. this fact cannot be banishe

ness (tamas; a child of ignorance (avidy, and the offspring of illusion (m y; as mad, insane and idiotic as those unfortunates you lock up in your asylums to convince you, as one of you yourselves has very justly remarked, that you are not all raving mad. for you consider not only one thing, which you insult by calling god, but all things, to be real; and anything which has the slightest odour of reality about it you pronounce an illusion. but, as my brother the magician has told you "he 51 who denies anything asserts something" now let me disclose to you this "something" so hat you may find behind the pairs of opposites what this something is in itself and not in its appearance. it has been pointed out in a past chapter how that in the west symbol has been added to symbol, and how that in

s "as all came from god so must all return to god" the motion being, as it will be at once seen, a backward one, a slowing down of the one which already exists, until finally is reached that goal from which we originally set out by a cessation of thinking, a weakening of the vibrations of illusion until they cease to exist in equilibrium.7 52 7 "the forces of the universe are only known to us, in reality, but disturbances of equilibrium. the state of equilibrium constitutes the limit beyond which we can no longer follow them (gustave le bon "the evolution of matter" p. 94. the vedanta before we enter upon the theory and practice of yoga, it is essential that the reader should possess some slight knowledge of the ved nta philosophy; and though the following in no way pretends to be an exhau

sophy; and though the following in no way pretends to be an exhaustive account of the same, yet it is hoped that it will prove a sufficient guide to lead the seeker from the western realms of magic and action to the eastern lands of yoga and renunciation. to begin with, the root-thought of all philosophy and religion, both eastern and western, is that the universe is only an appearance, and not a reality, or, as deussen has it: the entire external universe, with its infinite ramifications in space and time, as also the involved and intricate sum of our inner perceptions, is all merely the form under which the essential reality presents itself to a consciousness such as ours, but is not the form in which it may subsist outside of our consciousness and independent of it; that, in other words

m, what is the "ding an sich; what is the alpha upsilon tau omicron chi alpha theta alpha upsilon tau omicron; what is the atman? that the thing which we perceive and experience is not 53 the "thing in itself" is very certain, for it is only what "we see" yet nevertheless we renounce this as being absurd, or not renouncing it, at least do not live up to our assertion; for, we name that which is a reality to a child, and a deceit or illusion to a man, an apparition or a shadow. thus, little by little, we beget a new reality upon the old reality, a new falsehood upon the old falsehood, namely, that the thing we see is "an illusion" and is not "a reality" seldom considering that the true difference between the one and the other is but the difference of name. then after a little do we begin to

ALEX SANDERS THE KING OF THE WITCHES

one had a makeshiftbandage round her head. then from above came the whistling of a. stick of falling bombs: the terrified group cringed in unison, and was dispersed amongst the rubble. alex returned to the cellar, shaken by the truth of his prophecy but relieved that he had been witness, not victim. 27 looking into the future began to lose its charm, for the vision had been more frightening than reality. nevertheless he persisted in trying to see whose death was foretold. the three people he loved most were his grandmother, hi moth r and his sister joan; if only he could have assured himself it was none of them he would have rested easy. his grandmother survived the blitz, but the carpenter for whom he worked had his premises destroyed and alex had to find another job. he was engaged by a

had not answered the telephone. the coroner suggested that she had heard other residents entering the house down below and had assumed alex was one of them, especially since she had probably tried ringing him and there had been no reply. by staging a 47 dramatic. suicide scene she might have wanted to frighten alex into resuming their affair. but the plan had misfired and the-suicide had become a reality. alex walked out of the inquest unable to meet the contemptuous stares of all who had heard the evidence. but for him, ruth would not have given up her job. but for him she would not have been in a drunken stupor. but for him, she would be alive. even his armour of selfishness could not shield him from the blame he knew he deserved. from time to time alex visited his sister joan but their

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

st answers given fall into three main groups, and that three principal solutions are held out for the consideration of men. these three solutions are: first, realism. another name for this school is that of materialism. it teaches that "the presentation which we have in consciousness of an external world is true; that things are what they seem; that matter and force, as we know them, are the only reality, and that it is not possible for man to get beyond the tangible. he should be satisfied with facts as he knows them, or as science tells him they are. this is a perfectly legitimate method of solution, but for some of us it fails in that it does not go far enough. in refusing to concern itself with anything except that which can be proven and demonstrated it stops short at the very point w

ion is involved in the fact that we are in the midst of a transition period, and the plan is as yet imperfect; we are too close to the machinery, being ourselves an integral part of the whole. we see a little bit of it here, and another little bit there, but the whole grandeur of the idea is not apparent to us. we may have a vision, we may have a high moment of revelation, but when we contact the reality on every side, we question the possibility of the ideal materialising, for the intelligent relationship between the form and that which utilises it seems so far from adjustment. the recognition of the factor of the intelligence will inevitably lead us to the contemplation of the evolution of consciousness in its many forms, ranging all the way from those types of consciousness which we con

e entities build according to a plan. if a part of the life organism be mutilated, they rebuild exactly as before. 5. science admits the difficulty of drawing the line between the inanimate and the animate; perhaps the life entities extend their activities to crystals and chemicals. 6. the life entities live for ever; so that to this extent at least the eternal life which many of us hope for is a reality. in an address given by sir clifford allbut, president of the british medical association, as reported in the literary digest of february 26th, 1921, he speaks of the ability of the microbe to select and reject, and in the course of his remarks he says "when the microbe finds itself in the host's body it may be wholly out of tune, or wholly in tune, with any or all cells that it approaches

rious to use the word intelligence in connection with an atom of chemistry, for instance, but nevertheless the root meaning of the word embodies this idea perfectly. it comes from two latin words: inter, between, and legere to choose. intelligence, therefore, is the- 20- the consciousness of the atom copyright 1998 lucis trust capacity to think or choose, to select, and to discriminate. it is, in reality, that abstract, inexplicable something which lies back of the great law of attraction and repulsion, one of the basic laws of manifestation. this fundamental faculty of intelligence characterises all atomic matter, and also governs the building up of forms, or the aggregation of atoms. we have earlier dealt with the atom per se, but have in no way considered its building into form, or into

maturity. finally, in the later stages of life, we have the crystallisation of the form, and the man's realisation of its inadequacy. then comes the happy release which we call death, that great moment in which the "spirit in prison" escapes from the confining walls of its physical form. our ideas about death have been erroneous; we have looked upon it as the great and ultimate terror, whereas in reality it is the great escape, the entrance into a fuller measure of activity, and the release of the life from the crystallised vehicle and an inadequate form. thoughts similar to these can be worked out in connection with all forms, and not only with those in connection with the physical body of a human being. these ideas can be applied to forms of government, forms of religions, and forms of s

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ist upon this planet with us, controlling its destinies, guiding its affairs, and leading all its evolutions on to an ultimate perfection. the central home of this hierarchy is at shamballa, a centre in the gobi desert, called in the ancient books the "white island" it exists in etheric matter, and when the race of men on earth have developed etheric vision its location will be recognised and its reality admitted. the development of this vision is rapidly coming to pass, as may be seen from the newspapers and the current literature of the day, but the location of shamballa will be one of the latest etheric sacred spots to be revealed as it exists in the matter of the second ether. several of the masters in physical bodies dwell in the himalaya mountains, in a secluded spot called shigatse

rning these, certain information may be given out. quite a number of people in the world today are aware of their existence independently of any particular school of thought, and the realisation that those whom they thus know personally are workers in a great and unified scheme of endeavour may encourage these real knowers to testify to their knowledge, and thus establish past all controversy the reality of their work. certain schools of occultism and of theosophical endeavour have claimed to be the sole repository of their teaching, and the sole outlet for their efforts, thereby limiting that which they do, and formulating premises which time and circumstance will fail to substantiate. they work most assuredly through such groups of thinkers, and throw much of their force into the work of

he world of music and painting which lies immediately ahead. more about him cannot be given out, nor can his dwelling place be revealed. the master p. works under the master r. in north america. he it is who has had much to do esoterically with the various mental sciences, such as christian science, and new thought, both of which are efforts put forth by the lodge in an endeavour to teach men the reality of that which is not seen, and the power of the mind to create. this master occupies an irish body, is on the- 35- initiation, human and solar copyright 1998 lucis trust fourth ray, and the place of his residence may not be revealed. much of the work of the master serapis was taken over by him when the latter turned his attention to the deva evolution. the present work. certain facts conce

ate and experience in fullest tide of feeling and sentiency the vibration of things as they are. therefore the method for them is an ever-increasing intensity of appreciation for the feeling of the moment, and not, as in man, an ever-increasing depreciation of things as they are, or of the material aspect, which leads to an endeavour to reach out and enfold within his consciousness the subjective reality, or the things of the spirit this in contradistinction to the objective unreality, or the things of matter. the devas seek to feel, whilst man seeks to know. for the former, then, those expansions of consciousness which we call initiation, exist not, except in the cases of those advanced beings who, having passed through the human stage, both feel and know, and who, under the evolutionary

ar system will be when the logos takes his fifth initiation. when all the sons of men attain the fifth initiation, he achieves. this is a great mystery and incomprehensible to us. chapter xi the participants in the mysteries the participants in the mysteries are generally known, and no secret has been made of the general personnel and procedure. it is only sought here to impart a greater sense of reality to the data already given by a fuller exposition and a more pointed reference to the parts played by such during the ceremony. at this stage the student would be wise to bear in mind certain things as he ponders upon the mysteries touched upon here: that care must be taken to interpret all here given in terms of spirit and not of matter or form. we are dealing entirely with the subjective

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

hy it was undertaken. in the early stages the work involved careful attention to the physical plane conditions which might best help to make the telepathic process more successful. but during the latter years the technique was so perfected and the etheric mechanism of a.a.b. so skilfully attuned and adjusted that the whole process was- 1- copyright 1998 lucis trust practically effortless, and the reality and practical usefulness of telepathic interplay was demonstrated to an unique degree. the spiritual truths dealt with involved in many cases the expression by the lower concrete mind (often with the insuperable restrictions of the english language) of abstract ideas and hitherto quite unknown concepts of spiritual realities. this unescapable limitation of truth has been frequently called

il of its statements. no book gains anything from dogmatic claims or declarations as to the authoritative value of its source of inspiration. it should stand or fall solely on the basis of its own intrinsic worth, on the value of the suggestions made, and its power to foster the spiritual life and the intellectual apprehension of the reader. if this treatise has within it anything of truth and of reality, it will inevitably and unfailingly do its work, carry its message, and thus reach the hearts and minds of searchers everywhere. if it is of no value, and has no basis in fact, it will disappear and die, and most rightly so. all that is asked from the student of this treatise is a sympathetic approach, a willingness to consider the views put forth and that honesty and sincerity of thought

e on cosmic fire might be formulated in the following terms. these postulates are simply extensions of the three fundamentals to be found in the proem in the first volume of the secret doctrine by h. p. blavatsky. 1(1) students are recommended to study them carefully; in this way their understanding of the treatise will be greatly aided. i. there is one boundless immutable principle; one absolute reality which, antecedes all manifested conditioned being. it is beyond the range and reach of any human thought or expression. the manifested universe is contained within this absolute reality and is a conditioned symbol of it. in the totality of this manifested universe, three aspects are to be conceived. 1. the first cosmic logos, impersonal and unmanifested, the precursor of the manifested. 2

sion a- the internal fires of the sheaths. i. the three channels- 32- a treatise on cosmic fire copyright 1998 lucis trust ii. fire elementals and devas. i. the three channels for the fire from the very use of the term "sheath" it will be noted that we are considering those fires which manifest through the medium of those externalities, of those veils of substance which hide and conceal the inner reality. we shall not here take up the subject of the sheaths on the higher planes, but simply deal with the fires that animate the three lower vehicles, the physical body in its two divisions (etheric and dense, the emotional or astral body, and the mental sheath. it is frequently overlooked by the casual student that both the astral and the mental bodies are material, and just as material in the

ught consciously into the range of mental comprehension. science, as we know, is fast reaching the point where it will be forced to admit the fact of the etheric body, because the difficulties of refusing to acknowledge it, will be far more insuperable than an admission of its existence. scientists admit already the fact of etheric matter; the success of photographic endeavor has demonstrated the reality of that which has hitherto been considered unreal, because (from the standpoint of the physical) intangible. phenomena are occurring all the time which remain in the domain of the supernatural unless accounted for through the medium of etheric matter, and in their anxiety to prove the spiritualists wrong, scientists have aided the cause of the true and higher spiritism by falling back on r

ALICE A BAILEY05 THE LIGHT OF THE SOUL

versatile psychic nature. the yoga sutras of patanjali- 6- the light of the soul copyright 1998 lucis trust book i the problem of union 1. aum. the following instruction concerneth the science of union. 2. this union (or yoga) is achieved through the subjugation of the psychic nature, and the restraint of the chitta (or mind. 3. when this has been accomplished, the yogi knows himself as he is in reality. 4. up till now the inner man has identified himself with his forms and with their active modifications. 5. the mind states are five, and are subject to pleasure or pain; they are painful or not painful. 6. these modifications (activities) are correct knowledge, incorrect knowledge, fancy, passivity (sleep) and memory. 7. the basis of correct knowledge is correct perception, correct deduct

ual activities, these spirits gain experience and eventually liberation. thus union with the soul is brought about. it is a union known and experienced in the physical body upon the plane of densest manifestation through the conscious intelligent control of the lower nature- 11- the light of the soul copyright 1998 lucis trust 3. when this has been accomplished, the yogi knows himself as he is in reality. this might be described in the following way: the man who knows the conditions and has fulfilled them as indicated in the preceding sutra, 1. sees the self, 2. realises the true nature of the soul, 3. identifies himself with the inner reality, and no longer with the concealing forms, 4. dwells in the centre and no longer upon the periphery, 5. achieves spiritual consciousness, 6. awakes t

this stage in the evolutionary process no form of any kind measures up to, or is an adequate expression of, the indwelling life. no true adept judges any expression of divinity through its third aspect. raja yoga trains a man to function in his second aspect and through that second aspect to put himself en rapport with the "true nature" latent in any form. it is the "being" that is the essential reality, and all beings are struggling toward true expression. all knowledge therefore which is acquired through the medium of the lower faculties and which is based upon the form aspect is incorrect knowledge. the soul alone perceives correctly; the soul alone has the power to contact the germ or the principle of buddhi (in the christian phraseology, the christ principle) to be found at the heart

1. those thought forms which he constructs himself, which have an evanescent life and which are dependent upon the quality of his desires; being therefore neither good nor evil, low nor high, can be vitalized by low tendencies or idealistic aspirations, with all the intermediate stages to be found between these extremes. the aspirant has to guard himself in order that he may not mistake these for reality. an illustration might well be given here, in respect to the facility with which people judge they have seen one of the brothers (or masters of the wisdom, whereas all they have perceived is a thought form of one of them; the wish being father to the thought they are the victim of that form of incorrect perception called by patanjali, fancy. 2. those thought forms which are created by the

ttitude of the soul, the brain becomes also increasingly subjugated to the mind as the mind is to the soul. thus is the lower man gradually identified with the spiritual man who is omniscient and omnipresent. this meditative attitude is assumed through a fourfold process: 1. meditation on the nature of a particular form, realising, as the form is pondered upon, that it is but a symbol of an inner reality, our whole tangible objective world being built up of form, of some kind (human, subhuman and superhuman, which expresses the life of hosts of sentient beings. 2. meditation upon the quality of any particular form, so that an appreciation of its subjective energy may be gained. it should be borne in mind that the energy of an object may be regarded as the colour of that object, and hence t

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

d by the lucis trust. no royalties are paid on this book. this title is also available in a clothbound edition this title is also available in dutch, french, german, greek,italian, spanish. chapter one introductory thoughts "the scientific method apart from a narrowly agnostic and pragmatist point of view is therefore by itself incomplete and insufficient: it demands in order to make contact with reality the complement of some metaphysic or other- 1- copyright 1998 lucis trust joseph mar chal, s.j. the present widespread interest in the subject of meditation is an evidence of a world need which requires clear understanding. where we find a popular trend in any particular direction, which is one-pointed and steady, it may be safe to assume that out of it will emerge that which the race need

no-man's ground between the two groups on which a great transition takes place. there is an interlude in experience and in development which changes the visionary mystic into the practical knower. there is a process and a technique to which the mystic can subject himself which coordinates him and develops in him a new and subtle apparatus, by means of which he no longer sees the vision of divine reality but knows himself to be that reality itself. it is with this transitional process and with this work of educating the mystic, that the meditation technique has to do. it is this with which we deal in this book. the problem of leading man into his heritage as a human being is the function of the educators and of the psychologists. they must lead him up to the door of the mystical world. par

and the eventual control of the mind by the intuition in the work of self-preservation and of continuity of consciousness in the subjective and real worlds, is as yet but the privileged knowledge of a few pioneers. if professor h. wildon carr is right, in his definition of the intuition, then our educational methods do not tend to its development. he defines it as "the apprehension by the mind of reality directly as it is, and not under the form of a perception or a conception, nor as an idea or object of the reason, all of which by contrast are intellectual apprehension."2(14) we rate the science of the mind or the modifications of the thinking principle (as the hindu calls it) as strictly human, relegating man's instinctual reactions to qualities he shares in common with the animals. may

hown as leading to a raising of the level of essential being..the essential thing is not information, but understanding, and understanding can be attained only by personal creative application..sense-perception always means giving a thing meaning; the dimension of significance lies in the direction from within to the outside. therefore, knowledge (in the sense of information) and understanding in reality, bear the same relationship to each other as nature- 14- from intellect to intuition copyright 1998 lucis trust and spirit. information is gained from without to the inside; understanding is a creative process in the opposite direction. under these circumstances, there is no direct way leading from one goal to the other. one may know everything without at the same time understanding anythi

pportunity for such advancement, many will gladly seek the way. the method proposed is an individual technique which will enable the student, who has profited by the usual academic educational advantages and the experiences of life, to expand his consciousness until he gradually transcends his present limitations and reorients his mind to wider realizations. he will discover the soul as the great reality, thus gaining direct experience of spiritual things. everett dean martin defines education for us as a "spiritual revaluation of human life. its task is to reorient the individual, to enable him to take a richer and more significant view of his experiences, to place him above and not within the system of his beliefs and ideals."9(20) this definition necessarily opens the door to controvers

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

y-producing factors which give rise to the manifestation of peculiar powers. this book will endeavor to fit the information given into the scheme of life as we today recognize it and will show how basically natural and true is all that is termed mysterious. all is under law, and the laws need elucidation now that man's development has reached the stage of a juster appreciation of their beauty and reality. three types of people will respond to this book. they are: 1. those open minded investigators who are willing to accept its fundamentals as a working hypothesis until these are demonstrated to be erroneous. they will be frankly agnostic, but willing temporarily, in their search for truth, to try out the methods and follow the suggestions laid down for their consideration. 2. aspirants and

of philosophy, psychology or elsewhere is but the registering by the mind (and subsequently by the brain) of the eternal verities, and the indication that the race is beginning also to bridge the gap between the objective and the subjective, between the world of form and the world of ideas. this leads inevitably to the emergence of the third branch of knowledge, the intuitive. the intuition is in reality only the appreciation by the mind of some factor in creation, some law of manifestation and some aspect of truth, known by the soul, emanating from the world of ideas, and being of the nature of those energies which produce all that is known and seen. these truths are always present, and these laws are ever active, but only as the mind is trained and developed, focussed, and open-minded ca

t accepted as a fact in the consciousness of the race. only two groups of people accept it as a fact; one is the gullible, undeveloped, childlike person who, brought up on a scripture of the world, and being religiously inclined, accepts the postulates of religion such as the soul, god and immortality without questioning. the other is that small but steadily growing band of knowers of god, and of reality, who know the soul to be a fact in their own experience but are unable to prove its existence satisfactorily to the man who admits only that which the concrete mind can grasp, analyse, criticise and test. the ignorant and the wise meet on common ground as extremes always do. in between are those who are neither totally ignorant nor intuitively wise. they are the mass of the educated people

ight 1998 lucis trust a. the sum total of the energy which is the individual quota of vital energy. b. the energy of the environment in which the individual finds himself and within which he has to function and to play his part. this coordinating nervous system, this network of interrelating and sensitive nerves is the symbol in man of the soul, and an outer and visible form of an inner spiritual reality. 3. there is finally what might be described as the body, the sum total of flesh, of muscle, and of bone which the man carries around, correlated by the nervous system and energised by what we vaguely call his "life. in these three, the life, the nervous system and the body mass we find the reflection and the symbol of the greater whole, and by a close study of these, and a comprehension o

and by a close study of these, and a comprehension of their functions and group relation, we can arrive at an understanding of some of the laws and principles which direct the activities of "god in nature" a phrase, sublimely true and equally finitely false. the three aspects of divinity, the central energy, or spirit, the coordinating force or soul, and that which these two use and unify are in reality one vital principle manifesting in diversity. these are the three in one, the one in three, god in nature, and nature itself in god. carrying the concept, for the sake of illustration, into other realms of thought this trinity of aspects can be seen functioning in the religious world as the esoteric teaching, the fundamental symbology and doctrines of the great world religions and the exot

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

be a commentary upon an expansion of the words found in the proem of the secret doctrine, that "all souls are one with the oversoul" we shall, from the outset, accept the fact of the soul. we shall not consider the arguments for or against the hypothesis of there being a soul-universal, cosmic, and divine, or individual and human. for our purposes of discussion, the soul exists, and its intrinsic reality is assumed, as a basic and proven principle. those who do not admit this assumption can, however, study the book from the angle of a temporarily accepted hypothesis, and thus seek to gather those analogies and indications which may substantiate the point of view. to the aspirant, and to those who are seeking to demonstrate the existence of the soul because they believe in its existence, th

the medium through which the three major groups express the divine qualities. c. forty-nine groups of forces to which all forms respond and which constitute the body of expression for the seven, who in their turn are reflections of the three divine qualities. in some mysterious ways, therefore, the differentiations which manifest in nature are found in the realm of quality and not in the realm of reality. it is with the seven groups of souls (or soul energies) that we shall deal, and with the threefold forms in the fourth kingdom of nature which they create, and through which they have to express the quality of their ray group and the energy of that one of the three essential groups to which their soul ray is related. we shall therefore, if possible, endeavour to add to modern psychology a

ows he is spirit-matter, is form-life, and is the soul in manifestation. during this stage, which covers many lives and carries the man along the path of probation and discipleship as far as the third initiation, the centre of gravity (if i may so express it) shifts steadily out of the form side and centres itself more and more in that of the soul. there is a growing consciousness that there is a reality which embraces, and at the same time extinguishes, duality. remember that the entire story of evolution is the story of consciousness, and of a growing- 15- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust expansion of the "becoming-aware" principle, so that from the microscopic interest of the self-conscious man for we shall retain the parable withi

al not basically with theory but with that which may be known, provided there is growth and intelligent application of truth. i deal with possibility and with that which is capable of achievement. many these days like to talk and think in terms of that one life, but it remains but speech and thought, whilst the true awareness of that essential unity remains a dream and an imagining. whenever this reality is put into words duality is emphasised and the spiritual controversy (using the word in its basic meaning and not in its ordinary warlike connotation) is enhanced. take for example the words "i believe in the one life" or "to me, there is but one reality" and note how they are in their phraseology an expression of duality. life cannot be expressed in words nor can its realised perfection

n words nor can its realised perfection. the process of "becoming" which leads to "being" is a cosmic event, involving all forms, and no son of god lies separated from that mutable process as yet. as long as he is in form he cannot know what life is, though, when he has attained certain steps and can function on the higher planes of the system in full awareness, he can begin to glimpse that awful reality. certain great initiates, down the ages, have fulfilled their function of revealers, and have held before the eyes of the pioneering disciples of life the ideal of oneness and of unity. it has nevertheless been a matter of shifting the focus of attention progressively out of one form into another, and thus, from a higher standpoint getting a fresh glimpse of a possible truth. each age (and

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

result in a deepening of our belief in christ and a broader recognition of the work which he came to initiate. many years of work as an evangelist and as a teacher in the field of christian principles, and a difficult cycle in which i faced the problem of my own relation to christ and to christianity, have brought me to two definitely clear and clean-cut recognitions: first, a recognition of the reality of the individuality of christ and of his mission; and secondly, a recognition that the development of the christ consciousness and the christ nature in individual man, and in the race as a whole, carries with it the solution of our world problem. most heartily do i endorse the words of arthur weigall when he says "yet the jesus of history as distinct from the jesus of theology, remains `t

also, the lover and beloved" wrestlers with christ, by karl pfleger, p. 236- 3- from bethlehem to calvary copyright 1998 lucis trust 1 we are in process of passing from one religious age into another. the spiritual trends of today are steadily becoming more defined. the hearts of men have never been more open to spiritual impression than they are at this time, and the door into the very centre of reality stands wide open. paralleling, however, this significant development is a trend in the counter direction, and materialistic philosophies and doctrines of negation are becoming increasingly prevalent. to many, the whole question of the validity of the christian religion remains to be determined. claims are made that christianity has failed and that man does not need the gospel story with it

idges, step by step, the gap between the past 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 s

ere is dynamic and divinity in the message of jesus. christianity is, for us today, a culminating religion. it is the greatest of the later divine revelations. much of it, since its inception two thousand years ago, has come to be regarded as myth, and the clear outlines of the story have dimmed and have come frequently to be regarded as symbolic in their nature. yet behind symbol and myth stands reality an essential, dramatic and practical truth. our attention has been engrossed by the symbol and by the outer form, whilst the meaning has remained obscured and fails sufficiently to affect our lives. in our myopic study of the letter we have lost the significance of the word itself. we need to get behind the symbol to that which it embodies, and to shift our attention away from the world of

upon the man. through learning the lesson of dispassion he becomes immune to the suffering of the lower nature as he detaches his interest from secondary things and the non-essentials, and centres it upon the higher realities. through the practice of discrimination the mind learns to select the good, the beautiful and the true. these three practices, leading to a changed attitude towards life and reality, will, when held sanely, bring in the rule of wisdom and prepare the disciple for the christ life. upon this racial teaching follows the work of the christ with humanity, resulting in an understanding of the value of the individual and his self-initiated efforts at release and illumination, with the final objective of group love and group good. we learn to perfect ourselves in consonance w

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

rdinated, fused, and blended in the separative personality. man, the solar angel, is the sum total of those energies and forces which are unified, blended and controlled by that "tendency to harmony" which is the effect of love and the outstanding quality of divinity- 4- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust man, the living monad, is the veiled reality, and that which the angel of the presence hides. he is the synthetic expression of the purpose of god, symbolised through revealed, divine quality and manifested through the form. appearance, quality, life again this ancient triplicity confronts us. symbolically speaking, this triplicity can be studied as: 1. man..the angel..the presence. 2. the root..the lotus..the fragrance. 3. the bush

actor in the drama of life masters his part. through the process of initiation, the soul becomes aware of the essential nature of divinity. participation in full consciousness with the group and the absorption of the personal and individual into the whole, characterise this stage on the path of evolution. finally comes that mysterious process wherein the soul becomes so absorbed into that supreme reality and synthesis through identification that even the consciousness of the group fades out (except when deliberately recovered in the work of service. naught is then known save deity, no separation of any part, no lesser syntheses, and no divisions or differentiations. during these processes it might be stated that three streams of energy play upon the consciousness of the awakening man: a. t

lectric fire or life, as it pours through the "closed bud at the heart of the egoic lotus" the value of the above information consists in the fact that it gives, symbolically, a synthetic picture of man's unfoldment and higher relations. its danger consists in the capacity of the human intellect to separate and divide, so that the process is regarded as proceeding in successive stages, whereas in reality there is often a paralleling activity going on, and much overlapping, fusing and interrelating of aspects, of rays and of processes, within the time cycle. such is the program for humanity, as it concerns the unfoldment of the human consciousness. the whole emphasis of the entire evolutionary process is, in the last analysis, placed upon the development of conscious, intelligent awareness

nd superlative condition, are forced back into the use of negatives, and the so-called "doctrine of negation. only by indicating what this state or condition of awareness is not, can any idea be conveyed of what it essentially is. the negations thus met with (and frequently misunderstood by the occidental reader) are, therefore, the result of the futility and inadequacy of language to express the reality then known. after the major initiations are undergone, the state of consciousness of the illumined and liberated adept is such that language serves only to blind and to hinder true understanding. the consciousness of the initiate is of so lofty a nature that it can only be described in terms of release, of negation, and through the emphasis of that which it is not. it is a state of no-thin

. the blessed ones manifest not through form; yet are all forms and all intents" then the old commentary runs through what would constitute many pages of writing, shewing- 19- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust that the blessed ones are naught and yet are all there is; that they possess nothing and yet are in themselves the expression of all reality; that they dwell nowhere and yet are found everywhere; that they have faded out and yet are shining in full radiance and can be seen. negation after negation is piled up, only promptly to be contradicted in an effort to shew how divorced from, and yet inclusive of, form is the life of the blessed ones. it ends with the wonderful injunction "therefore be full of joy, o pilgrim on the way to

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

e soul may assume an increasing control over the form aspect. looking at it from another angle, this planetary soul functioning as a hierarchy of masters is in direct conflict with the forces of evil. it should, however, be borne in mind that those forces also constitute a hierarchy of entities, constituting the material forms and, therefore, in their place, true and correct. it is a question, in reality, of what is the objective in any particular time cycle. the present objective is that the human family should now, as a whole, do three things and anything which militates against this is evil. 1. manifest the nature of the soul, through the integrated personality. the nature of the soul is love and the will-to-good- 18- discipleship in the new age- volume i copyright 1998 lucis trust 2. t

- discipleship in the new age- volume i copyright 1998 lucis trust your goal also if you hold the thought of oneness, of service and above all else of love. second: the power of the intuition, which is the goal of much of the work which disciples must do, requires the unfoldment of another faculty in man. the intuition is a function of the mind also and, when rightly used, it enables man to grasp reality with clarity and to see that reality free from glamour and the illusions of the three worlds. when the intuition functions in any human being, he is enabled to take direct and correct action for he is in touch with the plan, with pure and unadulterated fact and undistorted ideas free from illusion and coming direct from the divine or universal mind. the unfoldment of this faculty will brin

omplished. part iv- 26- discipleship in the new age- volume i copyright 1998 lucis trust as these groups of disciples become active in the world and their inner integration and group relationship become securely established, we shall have the germ of those characteristics which will dignify the new age groups. i would ask you all never to forget that this group work you are attempting to do is in reality pioneer work and hence has all the difficulties which pioneer work inevitably and necessarily has. thereby strength to grow is gained. as the number of these groups increases and the personnel is gradually supplied, the skeleton framework of a future structure will slowly emerge. how that structure will appear when completed is known only to the inspired vision of the architects. but the f

pression which some member of the hierarchy may seek to make upon the mind of the disciple. it is for this reason that i am training you to utilise the full moon contact. 3. quick response to real need. you had not regarded this as one of the psychic powers, my brother, had you? i refer not here to a solar plexus reaction but to heart knowledge. ponder on this distinction. 4. right observation of reality upon the soul plane. this leads to right mental perception, to freedom from illusion and glamour and to the illumination of the brain. 5. correct manipulation of force, involving, therefore, an understanding of the types and qualities of force and their right creative weaving into service upon the outer plane. 6. a true comprehension of the time element, with its cyclic ebb and flow and th

of the soul, functioning through the mind. the emotions which are normally self-centred and personal must be transmuted into the realisations of universality and impersonality; the astral body must become the organ through which the love of the soul can pour; desire must give place to aspiration and that, in its turn, must be merged in the group life and the group good; glamour must give place to reality, and the pure light of the mind must pour into all the dark places of the lower nature. these are the results of mental polarisation and are brought about by definite meditation and the cultivation of the meditative attitude. this is not new information for you, but it is something which as yet remains unexpressed practically. if you will ask yourselves the following questions and courageo

ALICE A BAILEY13 PROBLEMS OF HUMANITY

conomic and political civilisation of modern times. the culture of the ages, the arts, literature- 3- problems of humanity copyright 1998 lucis trust the music and the philosophy of all time is today at the disposal of the average citizen. the above contrasts provide a perspective and a background which will inspire hope for the future and confidence in the ultimate destiny of man. the past is in reality more like the prenatal stage than an ordinary living process; it is a preface to a richer and a more enlightened life; it is a preliminary period to a culture and a civilization which will redound to the glory of god and constitute a vital testimony to the divinity of man. when the birthing process is over, a new humanity will be seen active upon the earth, a new race of men new because di

e, inherent characteristic to which one may give the name "mystical perception. this characteristic connotes an undying, though oft unrecognized, sense of divinity; it involves the constant possibility to vision and contact the soul and to grasp (with increasing aptitude) the nature of the universe. it enables the philosopher to appreciate the world of meaning and through that perception to touch reality. it is, above all else, the power to love and to go out towards that which is other than the self. it confers the ability to grasp ideas. the history of mankind is fundamentally the history of the growth of ideas, progressively realized and of man's determination to live by them; with this power goes the capacity to sense the unknown, to believe in the unprovable, to seek, search and deman

but it seeks to incorporate them into the whole as integral and effective parts, and thus avoids the separative attitudes which have brought about the downfall of our modern world. it might prove later (when true religion is again restored) that this training will be fundamentally spiritual, using that word to mean understanding, helpfulness, brotherhood, right human relations and a belief in the reality of the world behind the phenomenal scene. the fitting of a man for citizenship in the kingdom of god is not a religious activity to be handled exclusively by the churches and through theological teaching, though there is much that they can do to help. it is surely the task of the higher education, giving purpose and significance to all that has been done. the following sequence suggests it

en and groups of educators are getting together and discussing the formation of a better system which will guarantee that the children of the different nations (beginning with the millions of children now demanding education today) will be taught truth, without bias or prejudice- 35- problems of humanity copyright 1998 lucis trust world democracy will take form when men everywhere are regarded in reality as equal; when boys and girls are taught that it does not matter whether a man is an asiatic, an american, a european, british, a jew or a gentile but only that each has an historical background which enables him to contribute something to the good of the whole, that the major requirement is an attitude of goodwill and a constant effort to foster right human relations. world unity will be

he failure of the churches let us remember: christ has not failed. it is the human element which has failed and which has thwarted his intentions, and prostituted the truth which he presented. theology, dogma, doctrine, materialism, politics and money have created a vast dark cloud between the churches and god; they have shut out the true vision of god's love, and it is to this vision of a loving reality and to a vital recognition of its implications that we must return. is there any chance that a renewal of the faith as it was in christ will return? are there enough men of vision in the churches to save the day a vision of meeting the need of man and not a vision of the growth and aggrandizement of the churches? such men do exist in every religious organization, but they are deplorably fe

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

sness of all those who obey his injunction and arrive at the perfection which he pointed out as possible. the highest divine quality or aspect now makes itself felt in the life of the progressing son of god; he knows the meaning of intelligence; he realises the significance of love and its attractive quality. now because of these two recognitions he becomes aware of the potency of will and of the reality of the divine intention which that will must (at any cost) implement. this was the major crisis of the christ. there are in the gospel story (as testimony to this divinely progressing unfoldment) four recorded moments wherein this universal or monadic realisation showed itself. let us look at each one of them for a moment: 1. there is, first of all, his statement to his parents in the temp

risis, that they are not alone. god transcendent is working through the christ and the spiritual hierarchy to bring relief; god immanent in all men is standing on the verge of certain stupendous recognitions. the great apostolic succession of the knowers of god is poised today for renewed activity a succession of those who have lived on earth, accepted the fact of god transcendent, discovered the reality of god immanent, portrayed in their own lives the divine characteristics of the christ life and (because they lived on earth as he did and does) have "entered for us within the veil, leaving us an example that we too should follow his steps" and theirs. we too belong eventually in that great succession. the buddha himself is standing behind the christ in humble recognition of the divine ta

ar usefulness and peculiar- 22- the reappearance of the christ copyright 1998 lucis trust characteristics of our civilisation and its many gifts to man. the early signs of his approach with his disciples can already be discerned by those who note and rightly interpret the signs of the times. there is (among these signs) the coming together spiritually of those who love their fellowmen. this is in reality the organising of the outer physical army of the lord an army which has no weapons but those of love, of right speech and right human relations. this unknown organisation has proceeded with phenomenal speed during the aftermath of war, because humanity is sick of hate and controversy. the general staff of the christ is already active in the form of the new group of world servers; they are

f all world disciples and the new group of world servers by the christ himself. this planned move of the hierarchy is progressing well; men and women everywhere and in every department of life are enunciating those new truths which should in the future guide human living; they are building those new organisations, movements and groups large or small which will familiarise the mass of men with the reality of the need and the mode of meeting it. this they are doing because they are driven thereto by the warmth of their hearts and by their loving response to human distress; without formulating it thus to themselves, they are, nevertheless, working to bring into visibility the kingdom of god on earth. no denial of these facts is possible, in view of the multiplicity of organisations, books and

le who do seek first the kingdom of god, and discover thereby that the kingdom they seek is already here. christ and his disciples are known by many to be physically present on earth and the kingdom which they rule, with its laws and modes of activity, is familiar to many and has been throughout the centuries. christ is the world healer and saviour. he works because he is the embodied soul of all reality. he works today, as he worked in palestine two thousand years ago, through groups. there he worked through the three beloved disciples, through the twelve apostles, through the chosen- 26- the reappearance of the christ copyright 1998 lucis trust seventy, and the interested five hundred. now he works through his masters and their groups, and thereby greatly intensifies his efforts. he can

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

a of peace and true development spiritual and material. i would like to remind you that the fact that you see the world picture as one of outstanding chaos, of striving ideologies and warring forces, of the persecution of minorities, of hatreds which are working out into a furious preparation for war, and of world anxiety and terror does not really mean that you are seeing the picture as it is in reality. you are seeing what is superficial, temporal, ephemeral and entirely concerned with the form aspect. the hierarchy is primarily occupied, as you know well, with the consciousness aspect and with the unfoldment of awareness, using form as a means only for the accomplishment of its designs. a closer study of the forces which are producing the outer turmoil may serve to clarify your vision a

self through sound, as consciousness or love does through light. the sound of the nations has been heard as a mass sound for the first time. that voice today is unmistakably expressive of the values which embody human betterment; it demands peace and understanding between men and it refuses and will steadily refuse to permit certain drastic things to happen. this "voice of the people" which is in reality the voice of public opinion is, for the first time and with no recognition of the fact, being determined by the will of god. second: the next great energy which is making its potent contribution to the present world situation is that of the second ray of love wisdom, christ's ray. this energy is poured into the world through the second great planetary centre which we call the hierarchy. th

ate purpose is and their major occupation is the working out of that will into manifestation. we have, therefore, three great centres and from them emanate three types of energy which are taking form as the three governing ideologies in the consciousness of the race. old ideologies still persist; subsidiary schools of thought are everywhere to be found; distorted interpretations and travesties of reality abound on every hand; on all sides the dead level of the people (the ignorant masses) is played upon by these energies and men become victims of the exponents of the ideologies past, present and future. forget not that behind all of them stands he whom we call the lord of the world. when all- 13- the destiny of the nations copyright 1998 lucis trust these temporary experiments have been tr

conditions in any country or countries. let me assure you that under the pressure of modern life, under the strain of the imposed present conditions and civilisation, plus the mental concern, the terror of marching armies, the thunder of the many voices and the stress of the worldwide economic stringency, the human consciousness is rapidly awakening from its long sleep. that great and fundamental reality which you call the "human state of mind" is just beginning to focus itself upon the things which matter and to express itself in a living fashion. that is the factor of moment and not the happenings in any particular country. and, i would remind you, all that is occurring is an evidence of energy and is expressive of force. that is the factor never to be forgotten. it is essential that you

ations and a frank dealing with the situation is inevitable and immediate. four problems will be solved in the next two centuries: 1. the problem of territorial possessions which is the group correspondence within the family of nations to the materiality of the individual. 2. the problem of sex which will involve a truer understanding of the law of attraction. 3. the problem of death, which is in reality the problem of the relation between the subjective and the objective, between the tangible and the intangible, and between life and form. this problem will be solved in the realm of psychology by scientific recognition of the true nature of the individual or soul and of the persona- 18- the destiny of the nations copyright 1998 lucis trust 4. the problem of the jews which is symbolically t

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ean the light in the head. that is incidental and phenomenal, and many truly intuitive people are entirely unaware of this light. the light to which i refer is that which irradiates the way. it is "the light of the intellect" which really means that which illumines the mind and which can reflect itself in that mental apparatus which is held "steady in the light" this is the "light of the world" a reality which is eternally existent, but which can be discovered only when the individual interior light is recognised as such. this is the "light of the ages" which shineth ever more until the day be with us. the intuition is therefore the recognition in oneself, not theoretically but as a fact in one's experience, of one's complete identification with the universal mind, of one's constituting a

ically speaking, into the light of day every cell which is so constituted that it will respond. ii. the mode of awakening the intuition there are many ways in which the intuition can be drawn into activity, and one of the most useful and potent is the study and interpretation of symbols. symbols are the outer and visible forms of the inner spiritual realities, and when facility in discovering the reality behind any specific form has been gained, that very fact will indicate the awakening of the intuition. first ray people belong to what is called the "destroyer ray" and the power of the first aspect, which is the power to bring to an end, flows through them. they will have a tendency to destroy, as they build, through a wrong direction of energy, through over-emphasis of energy in some par

cond ray people always are, have to learn to destroy, when prompted by group love and acting under- 5- glamour: a world problem copyright 1998 lucis trust the will or first ray aspect. destroyers have to learn to build, acting ever under the impulse of group love and utilising the power of attachment in a detached manner. both groups, builders and destroyers, must ever work from the standpoint of reality, from the inner nucleus of truth and must "take their stand at the centre" the study of symbols tends to bring this about and when carried out with faithfulness and diligence, will produce three effects: 1. it trains in the power to penetrate behind the form and to arrive at the subjective reality. 2. it tends to bring about a close integration between soul-mind-brain, and when that is bro

respondence of the astral or emotional plane, the plane of sensitive awareness through a felt identification with the object of attention or attraction. it becomes evident therefore that if the intuitional faculty is to be brought into activity through the study of symbols, the student must feel with, or be in some way identified with, the qualitative nature of the symbol, with the nature of that reality which the symbolic form veils. it is this aspect of symbolic reading that you are asked to study. students should ascertain, therefore, after due study of the form aspect, what the symbol is doing to them, what feeling it evokes, what aspirations it arouses, and what dreams, illusions, and reactions are consciously registered. this stage is an intermediate one between the exoteric reading

tive and main effort. you train yourself in the recognition of ideas and concepts as they lie behind every form; you begin to think clearly about them and to- 10- glamour: a world problem copyright 1998 lucis trust see the direction in which they lead you and where, within the eternal plan, they fit. if aspirants will do three things: a. develop the power to visualise, b. train the mind to intuit reality, c. rightly interpret that which is seen, they can provide a demonstrating laboratory for the trained observers of the world. one of the things which the developed intuition can do is to break the glamour and illusion which invade the life. one of the things that a group of aspirants, whose intuitional interplay is established, can accomplish, is to aid in the work of smashing world glamou

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

etheric body of the planet itself and consequently of the solar system. through this medium, every human being is basically related to every other expression of the divine life, minute or great. the function of the etheric body is to receive energy impulses and to be swept into activity by these impulses, or streams of force, emanating from some originating source or other. the etheric body is in reality naught but energy. it is composed of myriads of threads of force or tiny streams of energy, held in relation to the emotional and mental bodies and to the soul by their coordinating effect. these streams of energy, in their turn, have an effect on the physical body and swing it into activity of some kind or another, according to the nature and power of whatever type of energy may be domina

y (so well known) is the lowest known expression. this instinctual telepathy which is shown by a flight of birds, acting as a unit, or that animal telepathy which serves to govern so mysteriously the movements of herds of animals, and the rapid transmission of information among the savage races and non-intelligent peoples these are all instances of that lower externalisation of an inner spiritual reality. an intermediate stage of this instinctual activity, based largely on solar plexus reactions, can be seen in modern mass psychology and public opinion. it is, as you know, predominantly emotional, unintelligent, astral and fluidic in its expression. this is changing rapidly and shifting into the realm of what is called "intelligent public opinion" but this is, as yet, slow. it involves the

sage may involve, and frequently does in connection with disciples, the throat centre, but the recipient will probably use the solar plexus centre. the throat centre is the centre, par excellence, or the medium, of all creative work. the heart and the throat, however, must eventually be used in synthesis. i stated the reason for this earlier in the words "only from the heart centre can stream, in reality, those lines of energy which link and bind together. it was for this reason that i have assigned certain meditations which stimulated the heart centre into action, linking the heart centre (between the shoulder blades) to the head centre, through the medium of the higher correspondence to the heart centre, found within the head centre (the thousand petalled lotus. this heart centre, when a

e from intuitional levels; they finally condition the human consciousness, evoking man's aspiration to penetrate deeper into the arcana of all wisdom, for which knowledge is the preparatory stage. this science of impression is the mode of life of the subjective world which lies between the world of external happenings (the world of appearances and of exoteric manifestation) and the inner world of reality. this is a point which should be most carefully taken into the calculations of the occult investigators. impressions are received and registered; they form the basis of reflection for those aspirants who are sensitive enough to their impact and wise enough to record carefully in consciousness their emanating source. after due practice, this period of brooding upon the registered impression

ion. its goal in the evolutionary life process it might be said that consciousness itself, which is the goal on this planet of all the evolutionary process, is simply the demonstrated result of the science of contact. it is likewise the goal in some form or other and at some stage or other of all planetary existences within the solar system itself. the unfoldment of this conscious response is, in reality, the growth of the sensitive awareness of the planetary logos himself. the human mechanism and its ability to respond to its environment (as science well knows) has been developed in response to an inner urge, present in every human being and in all forms of life, and to the "pull" and magnetic effect of the surrounding environment. step by step, the forms of life upon the physical plane

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

transmitted forces; i will seek to remove you, as individuals, from out of the centre of your own stage and consciousness and without depriving you of individuality and of self-identity yet show you how you are part of a greater whole of which you can become consciously aware when you can function as souls, but of which you are today unconscious, or at least only registering and sensing the inner reality in which you live and move and have your being- 5- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust this brings me to the third statement, which is so basic and fundamental that i would ask you to pause and contemplate it, even though you grasp not its full implications as yet. the ancient wisdom teaches that "space is an entity" it is with the life o

bulations i and ii the seven creative hierarchies in active planetary expression 1. the hierarchy of creative powers is divided esoterically into seven (4 and 3) within the twelve great orders. 2. three hierarchies are in this greater cycle of profound significance, the fourth or human creative hierarchy and the two deva hierarchies, the fifth and the sixth. 3. the fourth creative hierarchy is in reality the ninth and that is why it is called the hierarchy of initiates. this can be seen by referring to the chart- 21- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 4. we are told in a treatise on cosmic fire that in the ninth, tenth and eleventh hierarchies (counting from the bottom upwards) lies the clue to the nature of agni, the lord of fire, the s

his has a clear meaning to the esotericist. 10. virgo is a triple sign. 11. scorpio is also a triple sign, closely resembling the symbol of virgo. these two signs are crucial in the experience of the human being, indicating as they do the function of the triple form and the liberation of the man imprisoned in the form, through the tests in scorpio wherein he proves to himself and to the world the reality of that which virgo has veiled or hidden. 12. the symbol for the sign capricorn is most mysterious. it conceals the mystery of the crocodiles, or makara. it is constructed in an inaccurate and definitely misleading manner and should be regarded as a mystery and therefore not to be defined. these signs and their relationship to the sacred and non-sacred planets will be considered later. to

by orthodox astrology. he, as well as the planets, apparently retrogrades through the signs and appears to pass through the constellations from aries to taurus. but this is all part of the great illusion. 2. the wheel of life and the path of man, the divine or spiritual soul, as he passes through the signs of the zodiac according to the mode studied by the esoteric astrologer. this is the path of reality as the other is the path of illusion. this carries the disciple around the path from commencement in aries to consummation in pisces. the present method is based upon the temporary truth that ordinary man is subject to the illusory nature of manifestation and "as he thinks, so is he" when, however, he becomes hercules, the sun god (or solar angel, he begins to reverse the process (again on

life and their joint relationship and interplay. the spirit of the earth is to the planetary logos of the earth, for instance, what the personality (or form nature) is to the soul of man. the two horoscopes are superimposed and the "planetary pattern" then emerges. 2. the horoscope of the human family, of the fourth kingdom in nature, regarding it as an entity, which it essentially is. this is in reality the study of two horoscopes, as in the above case; the- 36- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust horoscope of the kingdom of souls, of the divine sons of god upon the mental plane, and the study of the entity which is the coherent life of the form side of the fourth kingdom in nature. this is again done by superimposing the two charts. the

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

right 1998 lucis trust responsible (behind the scenes) for the spiritual guidance of humanity, and for the task of leading mankind out of darkness into light, from the unreal to the real and from death to immortality. i want to make the disciples of the christ who are the masters of the wisdom, real to people, as real as they are to me and many thousands in the world. i do not mean a hypothetical reality (if we may use such a phrase) or as a subject of faith and belief. i want to show them as they are disciples of the christ, living men, and ever present factors in human affairs. those are the things which are of moment and not the earthly experiences, the happenings and events in the life of one of their workers. i have lived many incarnations in one. i have moved forward steadily but wit

ds, find the same group of workers and go on with the job. if the story of my life encourages another ordinary person to push forward- 6- the unfinished autobiography copyright 1998 lucis trust this book will be worth while; if it leads some person with aspiration to launch out in obedience to spiritual impulse, something will have been gained and if i can give strength and courage and a sense of reality to other workers and disciples that will be good. you can see, therefore, that as a life story mine does not matter much. as a means, however, of proving certain facts which i know to be essential to the future happiness and progress of humanity the fact of the masters, the unfolding future for which the world war (just ended) is but a preparatory stage, and the possibility of telepathic a

physical comfort and of luxury; they were years of freedom from all material anxiety but they were, at the same time, years of miserable questioning, of disillusionment, of unhappy discovery and of loneliness. yet as i write this, i am conscious of the fact that the miseries of childhood (and perhaps this is true of all life as a whole) loom unduly large and appear more terrific than they were in reality. there is a curious trait in human nature which loves to record and emphasise the unhappy moments and the tragedies but overlooks the moments of gaiety and joy and of uneventual peace and happiness. our hours of stress and strain appear to affect our consciousness (that curious recording agent of all events) far more than do the untold hours of ordinary living. if we could but realise it

development of the heart response and the power to feel (and to feel accurately) should naturally and normally precede the mental approach and the power to know. surely spiritual instinct must precede spiritual knowledge, just as the instincts of the animal, the child and of the undeveloped person always precede intellectual perception. surely vision must come before the mode to make the vision a reality is mastered. surely questioning and a blind feeling after god must antedate the conscious treading of "the way" which leads to revelation. perhaps the time will come when our adolescent boys and girls will receive some attention along the lines of capitalising on their normal, mystical tendencies. these tendencies are so often dismissed as adolescent fancies which will ultimately be outgro

as alice la trobe-bateman and where i wrestled with the souls of my contemporaries in order to get them saved. i was very good at saving souls, but i wonder now from the angle of more worldly wisdom if they did not get saved with rapidity in order to get rid of me, so pertinacious and earnest was i. at the same time, the mystical trend of my life was steadily deepening; christ was an ever-present reality to me. i would go off on to the moors in scotland or wander away alone in the orange groves of mentone in the south of france or the hillsides of montreux on lake geneva and try to feel god. i would lie on my back in a field or by a rock and try to listen to the silence all around me and to hear the voice after the many voices of nature and within myself were stilled. i knew that behind al

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

you a hint as to one of the basic causes of disease, and to the endless fight between the imprisoned spirit and the imprisoning form. this fight uses for its method that innate quality which expresses itself as the urge to preserve and the urge to perpetuate both the present form and the species. 8. the law of cause and effect, called karma in the east, governs all this. karma must be regarded in reality as the effect (in the form life of our planet) of causes, deep-seated and hidden- 9- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust in the mind of god. the causes that we may trace in relation to disease and death are in reality only the working out of certain basic principles which govern rightly or wrongly, who shall say? the life of god in form, and

are themselves fond of dealing out retribution. yet there is far more general good karma than bad, little as you may think it when immersed in such a period as the present. 3. the world illusion and glamour, which prevents the average and ignorant man from seeing life as it truly is. even the advanced man and the disciples are only beginning to get a fleeting and inadequate glance. at a glorious reality. 4. uncontrolled minds and unreleased and unawakened brain cells also hinder man from correct realisation. this fact is often unrecognised. the apparatus of realisation is as yet inadequate. this point needs emphasising. 5. national and racial temperaments, with their predisposing temperaments, and prejudices. these factors again prevent a just appreciation of these realities. i have given

here are two, one each in the palms of the hands. there are two, one each in the soles of the feet. there are two, just behind the eyes. there are two also connected with the gonads. there is one close to the liver. there is one connected with the stomach; it is related, therefore, to the solar plexus, but is not identical with it. there are two connected with the spleen. these form one centre in reality, but such a centre is formed by the two being superimposed one on the other. there are two one at the back of each knee. there is one powerful centre which is closely connected with the vagus nerve. this is most potent and is regarded by some schools of occultism as a major centre; it is not in the spine, but is no great distance from the thymus gland. there is one which is close to the so

artially or too slowly (as far as their vibratory rhythm is concerned, then you will have a condition of blocking. this will produce congestion in the etheric vehicle, and consequent and subsequent difficulties in the functioning of the physical body. one of the most common of these is congestion of the lungs which though it may be exoterically traced to certain and definite physical causes is in reality those causes, plus an inner condition of etheric congestion. it is the bringing together of the outer apparent cause and the apparent inner true cause which is responsible for the outbreak of the trouble. when these two conditions are brought into conjunction with each other, and you have a physical handicap and an etheric situation which is undesirable, then you will have disease, illness

of the etheric body of the planetary logos and is, therefore, related to all forms found within that body in any and all the kingdoms in nature. it is part of the substance of the universe, coordinated with- 50- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust planetary substance, and hence provides the scientific basis for unity. if you were to ask me what, in reality, lies behind all disease, all frustrations, error and lack of divine expression in the three worlds, i would say it was separativeness which produces the major difficulties arising in the etheric body, plus the inability of the outer tangible form to respond adequately to the inner and subtler impulses. here is found the cause (the secondary cause, as i pointed out above) of the bulk of th

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

he country in which he lives. a sense of values and of right standards is thus established. he is taught the distinction between memory training and thinking; between bodies of facts, ascertained by thinkers and tabulated in books, and their application to the events of objective existence, plus (and here lies a thought of real importance) their subjective cause and their relation to the world of reality of which the phenomenal world is but the symbol. at the age of seventeen the study of psychology will be added to the rest of the curriculum and the nature of the soul and its relation to the world soul will be investigated. meditation along suitable lines will be part of the curriculum. it should be noted here, however, that the religious implications of meditation are needless. meditatio

ubject mathematics, biology, and so forth. the tendency of the newer education should be to make the subject of the educational experiment the conscious possessor of his equipment; it should leave him standing clear-eyed before life, with open doors ahead of him into the world of objective phenomena and relationships; it should have brought him to the knowledge of a door leading into the world of reality and through which he may pass at will and there assume and work out his relation to other souls. this second question relating to the type of experience which would aid the child to round out his development and be supplementary to the compulsory state curriculum is well-nigh impossible to answer, owing to the wide differences in human beings and the practical impossibility of finding thos

man reads his destiny in the heavens and writes out that destiny in his life upon the earth; he reduces, knowingly or unknowingly, the idea of his soul to due and proper form, so that each life adds, subtracts and multiplies, until the sum of each soul's experiencing is complete. thus, symbolically, the three basic ideas are held in elementary education, though their true meaning is divorced from reality and the right significance is entirely lost. all that we have, however, emerging slowly and definitely through the medium of world education, is built upon this unrealised scaffolding. the fundamental necessity which today confronts the educational world is the need to relate the process of unfolding the human mentality to the world of meaning, and not to the world of objective phenomena

s, plus the evocation of soul attributes and aspects upon the physical plane through the medium of its triple mechanism, constitute the objective of all education. these aspects are, as you well know: 1. will or purpose. this, through education, should be developed to the point where the manifested life is governed by conscious spiritual purpose and the life tendency is correctly oriented towards reality. the right direction of the will should be one of the major concerns of all true educators. the will-to-good, the will-to-beauty, and the will-to-serve must be cultivated. 2. love-wisdom. this is essentially the unfolding of the consciousness of the whole. we call it group consciousness. its first development is self-consciousness, which is the realisation by the soul that (in the three wo

anates from, or is anchored in, the head. a few people are steadily linking the soul and the mind, which in its turn is linked with the other two aspects. the soul energy, when linked with the other threads, has its anchor in the heart. a very few people (the initiates of the world) having effected all the lower syntheses, are now occupied with bringing about a still higher union with that triple reality which uses the soul as its medium of expression, just as the soul in its turn is endeavouring to use its shadow, the threefold lower man. these distinctions and unifications are matters of form, symbols in speech, and are used to express events and happenings in the world of energies and forces in connection with which man is definitely implicated. it is to these unifications that we refer

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

light upon the usefulness of the attempt if i tell you the interesting fact that at the time of the full moon it is almost as if a door suddenly opened wide, which at other times stands closed. through that door, ingress is possible; through that door or opening, energies can be contacted which are otherwise shut off; and through that door approaches can be made to the planetary hierarchy and to reality which are at other times not possible. in this statement, you have the rude outlines of a science of approach 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

d different degrees of intensity, according to the ray, the type and the point in evolution of the disciple. from it you cannot escape. but one error emerges if careful thought is given to this dark night as pictured by the mystics down the ages. their emphasis has, in the past, been laid upon the suffering which the personality experiences and the agony through which the personality goes. but in reality and from the angle of the facts, that is not the true dark night. the real "dark night" is that of the soul as it participates in the pain of humanity as a whole, in the agony of humanity's separation from god (a separation based upon illusion but not on actuality) and upon the desperation of humanity's reaching forth towards what appears to be an unresponsive god. personality pain, agony

usual after this group instruction and after the teaching which i shall give you on the building of the antahkarana*(2) your personal instructions are fuller this time and i would ask you to accept them as instructions to be followed. constant reading and consciousness of instructions and teaching which are not carried through into action upon the outer plane, simply present a way of escape from reality. unless a master's instructions meet with an experimental response, they loosen the ashramic tie and eventually the disciple slips into an interlude (sometimes of great length and involving several lives) of drifting, of reading and thinking and not working, of the pleasure of attention without the pain of accomplishment. this has happened in the case of several who have been temporarily s

enerations certain basic principles and certain aspects of hierarchical truth which must in the new age govern those who seek to tread the path of discipleship and who are willing to be prepared for initiation. changes in curriculum and in techniques are being made by the hierarchy; the adaptation of old methods to modern needs and to more highly developed men is under way. i write not for you in reality. you have already had more than you have used. i write for the coming disciples and initiates of the next two generations. it is essential that disciples in all ashrams consider these days what humanity's problems are, what they mean and what their solution entails; they must know what the masters of the wisdom want done and then they must talk and write, act and live so that others too ma

e has been carried forward in preparation for the coming new age activity. in some of the earlier instructions*(3) i indicated that the coming world religion would be based upon a new science of approach and that this would, in time, supersede the present world religious formulas and ceremonials. hence the importance of the efforts now being made by disciples in these new seed groups. they are in reality occupied with the process of anchoring upon earth a new religious idea or concept, a seed thought or germ of a new activity which (at some later date) will bear fruit and inaugurate a new method of drawing nearer to god. it might be of value to all disciples if i here analysed the three years' work intended to be done during the full moon periods as outlined to you by me. each year saw an

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

n only be grasped as a result of group endeavour. this is relatively a new thing. in the past, a man had a vision and sought to materialise it with the aid of those whom he could impress and influence to think as he did; a man sensed an idea or intuited an idea and then tried to give it form, later calling in the help of those who saw his idea as an ideal; a man had a great ambition which was, in reality, a dim grasping of a part of god's general plan, and he then became a group leader or a ruler, with the assistance of those who succumbed to his power or to his right to guide, lead and dominate them. and so, progressively, the race has been led from point to point and from stage to stage of unfoldment until today many are seeing the vision, sensing the plan, and dreaming dreams which they

ant civilisation comes into being and to it the lower becomes responsive. you have- 22- the externalisation of the hierarchy copyright 1998 lucis trust therefore, the masses and the intellectuals together negative in their turn to the positive impression of the deeper civilisation and culture as it is expressed through the religions of the world and the groups of idealistic esoteric seekers after reality. these latter are the glory of every age and the positive germ of the subjective unfolding impulse which is basically the source of all current phenomenal appearance. this group of religionists and esoteric aspirants in their turn constitute the negative pole to the positive impression and energy of the planetary or occult hierarchy. consequently, we have: negative groups positive groups t

the new or aquarian age was how to fuse and blend these two distinct groups, attitudes or states of consciousness so that from their fusion a third group could emerge which would be exterior in its activity and yet consciously alive to the interior values; they should be able to function upon the outer plane of appearances and, at the same time, be equally awake and active upon the inner plane of reality and of spiritual living. this type of dual functioning is the easiest activity for the members of the hierarchy and constitutes the sine qua non prior to association with that hierarchy. it was realised that many people could be trained in the appreciation of this possibility and slowly developed to the point where theory could pass into practice. yet these people would not be equipped thr

s trust will be utilised as the medium of reaching the masses and swinging them into line with the major ideas and this will be done not by force, but through right understanding, through analysis, discussion and experiment. curiously enough (from the point of view of many) the spiritual hierarchy will then work largely through the world scientists who, being by that time convinced of the factual reality of the soul and wise in the uses of the forces of the soul and of nature, will constitute a linking body of occultists. 3. government by a true democracy. this again will be made possible through a right use of the systems of education and by a steady training of the people to recognise the finer values, the more correct point of view, the higher idealism, and the spirit of synthesis and o

iate response and reaction. there is consequently much need for caution and considered action- 37- the externalisation of the hierarchy copyright 1998 lucis trust i have already indicated to you the form that the religion of the new age will take (see the reappearance of the christ. it will be built around the periods of the full moon, wherein certain great approaches will be made to the world of reality, also around two periods of massed approaches to be made at the time of the major eclipse of the moon and of the sun during the year. the two major full moon approaches will be those of the wesak full moon and the full moon of june one hitherto consecrated to the buddha who embodied the wisdom of god, and the other to the bodhisattva (known to christians as the christ) who embodied the lov

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

e transmitter of egoic intent to the physical brain and as the window through which the ego, the real man looks out upon vast and (to the majority) unknown fields of knowledge- 3- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust ii. an emergence into manifestation of the subjective aspect in man. one of the objects of evolution is that the subjective reality should eventually be brought forward into recognition. this can be expressed in several symbolic ways, all of them dealing with the same one fact in nature: the bringing to the birth of the christ within. the shining forth of the inner radiance or glory. the demonstration of the 2nd or the love aspect. the manifestation of the solar angel. the appearing of the son of god, the ego or the so

e inner radiance or glory. the demonstration of the 2nd or the love aspect. the manifestation of the solar angel. the appearing of the son of god, the ego or the soul within. the full expression of buddhi, as it utilises manas. this emergence into manifestation is brought about through what is understood by the following terms: the refining of the bodies which form the casket or sheath hiding the reality. 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

actor in the progress towards emancipation of the real man. they form the opposite to what we understand by the world of the master and the two are in direct opposition to each other from the standpoint of the aspirant. the adept can enter the world of form, can contact it, work in it and remain unaffected by it because there is nothing in him to respond to it. he sees through the illusion to the reality behind and, knowing where he stands himself, there is naught in the appeal and the demand of these lunar lords to attract him. he stands midway between the pairs of opposites. in the realisation of the nature of this world of form, in a comprehension of the lives which compose it, and in an ability to hear the voice of the "formless one" above the strife of all the lower voices, comes the

ng under the same laws, but conditioned by two progressive and evolutionary developments: 1. a much closer contact invocative and evocative with shamballa, and therefore a fuller responsiveness to the will aspect of divinity. 2. an invocative attitude on the part of humanity, based on a fundamental decentralisation of the selfish human consciousness and a rapidly awakening group consciousness. in reality, this means that the hierarchy will be more closely related to the great council at shamballa, and very much more closely interrelated with humanity, so that a dual fusion will be taking place. this will bring about that integrative process which will be the quality of the new age and will inaugurate the aquarian phase of planetary history. i would now like to bring into a close relation t

to the cold, and toward a newer tension. it will be profitable if we take this rule i sentence by sentence and try to wrest from each its group significance. 1. within the fire of the mind, focussed within the head's clear light, let the group stand. in this sentence, you have the idea of intellectual perception and of focussed unity. intellectual perception is not mental understanding, but is in reality the clear cold reason, the buddhic principle in action and the focussed attitude of the spiritual triad in relation to the personality. i would call your attention to the following analogies: head monad a tma p urpose heart soul b uddhi p ure reason base of spine p ersonality m anas spiritual activity in these words you have, therefore, the position of the personality indicated as it stand

ALICE BAILEY THE LABOURS OF HERCULES

scope of the soul will not be based on our three dimensional knowledge, for the laws of time and space have no hold over the soul (esoteric astrology. we will therefore in this study deal with an astrology which will be non-mathematical and which will have no relation to the casting of horoscopes. it will concern itself with the twelve types of energy by means of which consciousness of the divine reality is brought about through the medium of form. in no distant heaven and in no subjective state did hercules arrive at this knowledge. in the physical body, handicapped and limited by the tendencies conferred on him by the sign in which he performed the labor, he attained understanding of his own essential divinity. through the overcoming of form and the subjugation of matter, a picture is gi

of forces which is responsible for the outer form. behind the outer material shell is to be found a vast empire of being, and it is into this world of living energies that both religion and science are now penetrating. everything outer and tangible is a symbol of inner creative forces and it is this idea that underlies all symbology. a symbol is an outer and visible form of an inner and spiritual reality. it is with this interplay of the outer form and the inner life [11] that hercules wrestles. he knew himself to be the form, the symbol, for the dominance of the lower material nature made its presence felt with the facility of agelong expression. at the same time he knew that his problem was to express spiritual being and energy. he had to know in fact and in experience that he was god, i

sed in the words "the conception of a concealed deity lies at the heart of all religions" this is the mystic realization and the object of the search that humanity has carried on down the ages. the exponents of the world religions have embodied in their teaching one aspect of the search, accepting the fact of god as a basic premise, and with their heart's love and devotion and worship proving the reality of his existence. the testimony of the mystics of all time and races is so vast that it now in itself constitutes a body of proven facts and cannot be gainsaid. the scientific investigators have sought through a knowledge of the form to find truth, and have brought us to a position of wide knowledge and at the same time to a paralleling conception of our profound ignorance. we have learned

and intuitions, its constant pull towards things vital and divine, and the consequent inner warfare which grows out of this realized duality. hercules was the disciple, living in a physical body, but capable at times, like st. paul, of being "caught up to the third heaven" and having intercourse with divine beings. in this condition, he visioned the plan, knew what he had to do and perceived the reality of the spiritual life. there is also one interesting little fact in the story of his life which has a bearing on this same truth. whilst still an infant, we are told that hercules killed his twin. he was no longer a divided entity, no longer a duality, but soul and body formed one unity. this indicates always the stage of the disciple. he has made the at-one-ment and knows himself to be so

ne life. let the soul ride the form, controlling and mastering it, and then it will surely know its right obligations. it will recognize the relation that it should hold to other human beings, whether its destiny is to be that of husband or wife, father or mother, brother or sister, friend or companion. through right use of the form and right understanding of purpose, through right orientation to reality and right use of spiritual energy, the soul will act as the controlling factor and the whole body will be full of light. through control, through the use of common sense, by a right understanding of celibacy, and by [53] identification with group purpose, the disciple will arrive at liberation from the control of sex. he will succeed in following the example of hercules and will ride the b

AN INTRO TO STUDY OF THE KABALAH

er spiritual planes. spiritual wisdom can only be attained by the man, or earthly being who becomes able to reach up to the sphere above; a spiritual being above us cannot reach down and help those who do not so purify themselves that they may be fit to rise up to the higher planes of existence. the chief difficulty of the beginner as a student of the kabalah, is to conquer the impressions of the reality and materiality of so-called matter. the kabalah teaches that one must entirely relinquish the apparent knowledge of matter as an entity apart from spirit. the assertion that matter exists, and is an entity entirely different from spirit, and that spirit--the god of spirits--created it, must be denied, and the notion must be torn out by the roots before progress can be made. if matter exis

ANATHEMA OF ZOS

are not yet. ye have muddled time and ego. think ye to curb the semen sentimentally? ye deny sexuality with tinsel ethics, live by slaughter, pray to greater idiots-that all things may be possible to ye who are impossible. for ye desire saviors useless to pleasure. verily, far easier for madmen to enter heaven than moral lepers. of what difference is life or death? of what difference is dream or reality? know ye nothing further than you own stench? know ye what ye think ye know for certain? fain would i be silent. yet too tolerant is this sun that cometh up to behold me, and my weakness comes of my dissatisfaction of you solicit. but be ye damned before obtaining fresh excuses of me! cursed are the resurrectionists! is there only body and soul? is there nothing beyond entity? no purchase

rthy to learn? brutally shall i teach the gospel of soul-suicide, of contraception, not preservation and procreation. fools! ye have made vital the belief the ego is eternal, fulfilling a purpose not lost to you. all things become of desire; the legs to the fish; the wings to the reptile. thus was your soul begotten. hear, o vermin! man has willed man! your desires shall become flesh, your dreams reality and no fear shall alter it one whit. hence do i travel ye into the incarnating abortions-the aberrations, the horrors without sex, for ye are worthless to offer heaven new sexuality s. once in this world i enjoyed laughter-when i remembered the value i gave the contemptible; the significance of my selfish fears; the absurd vanity of my hopes; the sorry righteousness called i. and you? cert

ion shall have relativity of heaven. for unless your righteousness exist not, ye shall not pleasure freely and creatively. in so much as ye sin against doctrine, so shall your imagination be required in becoming. it has been said without wit "thou shalt not kill" among beasts man lives supremely-on his own kind. teeth and claws are no longer sufficient accessory to appetite. is this world's worst reality more vicious than human behavior? i suggest to your inbred love of moral gesture to unravel the actual from the dream. rejoice ye! the law-makers shall have the ugly destiny of becoming subject. whatsoever is ordained is superseded-to make equilibrium of this consciousness rapport with hypocrisy. could ye be arbitrary? belief foreshadows its inversion. overrun with forgotten desires and st

r to take than beg. from puberty till death realize "self" in all. there is no greater virtue than good nourishment. feed from the udder, and if the milk be sour, feed on. human nature is the worst possible! once i lived among ye. from self-decency now i habitate the waste places, a willing outcast; associate of goats, cleaner far, more honest than men. within this heterogenousness of difference, reality is hard to realize; evacuation is difficult. these spiritualists are living sepulchers. what has decayed should perish decently. cursed are they who supplicate. gods are with ye yet. therefore let ye who pray acquire this manner: self my god, foreign is thy name except in blasphemy, for i am thy iconoclast. i cast thy bread upon the waters, for i myself am meat enough. hidden in the labyri

he had slept amidst the troughs- and he observed that the crowd were no longer with himthat only swine remained. and he guffawed and spake thus: not yet have i lost relationship and am thereby nearly asphyxiated! caught up am i in the toils of sentiment, the moral hallucinations within the ebb and flow of hopes and fears? shall age alone transmute desire? not yet have i disentangled illusion from reality: for i know not men from swine, dreams from reality; or whether i did speak only unto myself. neither know i to whom my anathema would be the more impressionable. my insensible soliloquy is eaten as revelation! what i spake with hard strived conceit to increase enterprise brings forth only swinish snorts. water is not alone in finding its level. i have not me tragedy, no, not in this life!

ARADIA GOSPEL OF THE WITCHES

h.we have banished the broom and the cat and the working miracles, the sabbat and pacts withsatan, but the mystery or puzzle is as great as ever; no one living knows to what it is destined tolead. are not the charms of love of every kind, and the enjoyment of beauty in all its forms in nature,mysteries, miracles, or magical? page 65 n r r r r r the gospel of the witches, as i have given it, is in reality only the initial chapter of the collection ofceremonies, cantrips, incantations, and traditions current in the fraternity or sisterhood, the wholeof which are in the main to be found in my etruscan roman remainsand florentine legends. ihave, it is true, a great number as yet unpublished, and there are more ungathered, but the wholescripture of this sorcery, all its principal tenets, formul

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

pect culminated in the templar dramas of werner, in which an order concealed through the ages and perpetuated through saintly custodians reveals to a chosen few among knights templar some part of its secret doctrine-the identity of christ and horus, of mary the mother of god, and isis the queen of heaven. the root of these dreams on doctrine and myth transfigured through the ages- with a heart of reality behind it- will be found, as it seems to me, in occult derivations from templar ritual which belong to circa 1782 and are still in vigilant custody on the continent of europe. i mention this lest it should be thought that the intimations of a german poet, though he was an active member of the strict observance, were mere inventions of an imaginative mind. there is no historical evidence fo

BASIL VALENTINE TWELVE KEYS

night, since thou hast wandered through many cities and kingdoms, and suffered many things at sea, in battle, and in the lists, the heavenly father has bidden me make known to thee the following means of obtaining thy prayer: take blood from thy right side, and from the left side of thy spouse. for this blood is the heart s blood of your parents, and though it may seem to be of two kinds, vet, in reality, it is only one. mix the two kinds of blood, and keep the mixture tightly enclosed in the globe of the seven wise masters there that which is generated will be nourished with its own flesh and blood, and will complete its course of development when the moon has changed for the eighth time if thou repeat this process again and again, thou shalt see children s children, and the offspring of

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

8; and doctor 2005 for more on the terma tradition and famous treasure-revealers. 20 practice because they explicitly provide the instructions for attaining the goal of a ritual exercise. for bentor, the s.dhana represents the means by which the tantric practitioner through the use of visualizations, mudras (hand gestures, and mantras (powerful spoken formulae) dissolves the constructed, relative reality during a ritual program and arrives at an exalted state of reality full of the visual wonders detailed in the texts. it is in this exalted state that ultimate reality manifests out of emptiness to be approached by the practitioner. thus, the s.dhana is the means by which this middle ground of the exalted realm is created between the constructed world and ultimate truth in order for the pra

rious palace walls of the ma..ala, the practitioner approaches tsiu marpo as a king, making offerings and propitiation. simultaneously, the practitioner moves to the center, becomes tamdrin through deity yoga, and approaches tsiu marpo as a servant who must fulfill the requests of the practitioner. as practitioners of deity yoga, advanced lamas can use their knowledge of the fundamental nature of reality and emptiness in order to control reality for certain ends through the method of ritual. this capability is most efficacious on the level of enlightenment-oriented activity, such as those rituals observed by beyer and bentor, but they also serve the pragmatic interests of both the monastery which needs protection from enemy monasteries or hostile outsiders and members of the laity who suff

orm ritual services for merit. such acts of good works and building merit are necessary while on the path toward enlightenment. for those involved in the bodhi orientation, referring to monastic practitioners and high lamas, tutelary deities are primarily engaged for religious practice and deity yoga. once a monk or lama has reached an advanced degree of learning and contemplation, he is aware of reality more on the level of ultimate truth rather than relative truth. as such, all deities are merely illusions, mental 251 see gombrich and obeyesekere 1988, pp. 112-132. 252 see samuel 1993, pp. 24-27. 145 constructs, and the protector deities are simply wrathful aspects of higher tantric forces that pervade the world. tangentially, i disagree with samuel s assessment of the attitudes that exi

ood offering. 417 not having an effigy. 418 etymology [of violence demon. 419 assistance. 420 as that which is manifest. 421 "speech of all the victorious ones" epithet of buddhas. 163 amith.ba, and dorj ch (rdo rje chos)423 are emanations of avalokite.vara. hr. the body of magnificent deeds pays homage and praises the laughing horse speech of tamdrin" having expounded thus, all thought abides in reality itself [312] regarding the subject of this tantra itself, offer the magic syllables of the..kin. and curse the guardians of the doctrine. having done so, treat the seven haughty riders as your support. this is the seventh chapter, which is transmitted from the heart center tantra of the god of the violence demons, the might demon butcher, the razored one. colophon (312.2-312.3) thus ends t

pull, throw, loosen, utilize, and release it in front of [the statue. ha. pha .ubham. e. terma entrusting the warlord s life-energy to tamdrin (328.5-332) thus called "the lotus-empowered terma which entrusts the warlord s life-energy" homage to the lord of the glorious haughty ones! at the time when the propitiation of tamdrin has passed, the seven violence demon brothers are certain to arise in reality. with respect to that, one should strive to offer and praise without fear [329] when one entrusts the dharma teachings, create a great red offering mansion. on the peak, arrange the seven pure food offerings for the might demons adorned with red banners. disperse the choicest of the pure [offerings] and the drink offerings, and entrust these actions. the disciple said "because [these offer

BLACK WITCHCRAFT

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

BLAVATSKY H P ANTHROPOGENESIS

akriti or primordial cosmic substance, is the foundation of the object-side of things- the basis of all objective evolution and cosmogenesis. force, then, does not emerge with primordial substance from parabrahmic latency. it is the transformation into energy of the supra-conscious thought of the logos, infused, so to speak, into the objectivation of the latter out of potential latency in the one reality. hence spring the wondrous laws of matter: hence the "primal impress" so vainly discussed by bishop temple. force thus is not synchronous with the first objectivation of mulaprakriti. but as, apart from it, the latter is absolutely and necessarily inert- a mere abstraction- it is unnecessary to weave too fine a cobweb of subtleties as to the order of succession of[[footnote(s* according to

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 forms as it proceeds. thus the fossils found in strata, to which an antiquity, not of eighteen, but of many hundreds of millions of years, must be ascribed, belong in reality to forms of the preceding round, which, while living, were far more ethereal than physical, as we know the physical. that we perceive and disinter them as tangible forms, is due to the process of materialization or crystallization referred to, which took place subsequently, at the beginning of the fourth round, and reached its maximum after the appearance of man, proceeding parallel with h

y are compared by darwin. why not candidly admit the argument in favour of the hermaphroditism which characterises the old fauna? occultism proposes a solution which embraces the facts in a most comprehensive and simple manner. these relics of a prior androgyne stock must be placed in the same category as the pineal gland, and other organs as mysterious, which afford us silent testimony as to the reality of functions which have long since become atrophied in the course of animal and human progress, but which once played a signal part in the general economy of primeval life. the occult doctrine, anyhow, can be advantageously compared with that of the most liberal men of science, who have theorised upon the origin of the first man. long before darwin, naudin, who gave the name of blastema to

efages criticises this position in the "human species" it is unscientific, he says, or, properly speaking, naudin's ideas "do not form a scientific theory" inasmuch as primordial blastema is connected[[vol. 2, page] 120 the secret doctrine. in his theory with the first cause, which is credited with having made potentially in the blastema all past, present, and future beings, and thus of having in reality created these beings en masse; moreover, naudin does not even consider the secondary causes, or their action in this evolution of the organic world. science, which is only occupied with secondary causes, has thus "nothing to say to the theory of naudin (p. 125. nor will it have any more to say to the occult teachings, which are to some extent approached by naudin. for if we but see in his

ual, physical, man, have to be enormously increased if the whole process of spiritual, astral and physical development is taken into account. many geologists, indeed, consider that the duration of the quaternary and tertiary ages demands the concession of such an estimate; and it is quite certain that no terrestrial conditions whatever negative the hypothesis of an eocene man, if evidence for his reality is forthcoming. occultists, who maintain that the above date carries us far back into the secondary or "reptilian" age, may refer to m. de quatrefages in support of the possible existence of man in that remote antiquity. but with regard to the earliest root- races the case is very different. if the thick agglomeration of vapours, charged with carbonic acid, that escaped from the soil or wa

BLAVATSKY H P COSMOGENESIS

nds" nothing, in truth, is known of lamaism. yet, the sacred canon of the southern church is said to contain 29,368,000 letters in the saddharma alankara* or, exclusive of treatises and commentaries "five or six times the amount of the matter contained in the bible" the latter, in the words of professor max muller, rejoicing only in 3,567,180 letters. notwithstanding, then, these "325 volumes (in reality there are 333, kanjur comprising 108, and tanjur 225 volumes "the translators, instead of supplying us with correct versions, have interwoven them with their own commentaries, for the purpose of justifying the dogmas of their several schools* moreover "according to a tradition preserved by the buddhist schools, both of the south and of the north, the sacred buddhist canon comprised origina

s occult powers, the abuse of which would cause incalculable evil to humanity. a clue, which is, perhaps, no clue to the present generation- especially the westerns- protected as they are by their very blindness and ignorant materialistic disbelief in the occult; but a clue which would, nevertheless, have been very real in the early centuries of the christian era, to people fully convinced of the reality of occultism, and entering a cycle of degradation, which made them rife for abuse of occult powers and sorcery of the worst description. the documents were concealed, it is true, but the knowledge itself and its actual existence had never been made a secret of by the hierophants of the temple, wherein mysteries have ever been made a discipline and stimulus to virtue. this is very old news

ratiocinative thought can form the faintest conception of[[footnote continued on next page[[vol. 1, page] 2 the secret doctrine. it is the one life, eternal, invisible, yet omnipresent, without beginning or end, yet periodical in its regular manifestations, between which periods reigns the dark mystery of non-being; unconscious, yet absolute consciousness; unrealisable, yet the one self-existing reality; truly "a chaos to the sense, a kosmos to the reason" its one absolute attribute, which is itself, eternal, ceaseless motion, is called in esoteric parlance the "great breath* which is the perpetual motion of the universe, in the sense of limitless, ever-present space. that which is motionless cannot be divine. but then there is nothing in fact and reality absolutely motionless within the

ken as a representative of the hidden and nameless deities of other nations, this absolute principle will be found to be the prototype from which all the others were copied. parabrahm is not "god" because it is not a god "it is that which is supreme, and not supreme (paravara" explains mandukya upanishad (2.28. it is "supreme" as cause, not supreme as effect. parabrahm is simply, as a "secondless reality" the all-inclusive kosmos- or, rather, the infinite cosmic space- in the highest spiritual sense, of course. brahma (neuter) being the unchanging, pure, free, undecaying supreme root "the one true existence, paramarthika" and the absolute chit and chaitanya (intelligence, consciousness) cannot be a cogniser "for that can have no subject of cognition" can the flame be called the essence of

ted and conditioned, according to svetasvatara upanishad, i. 8, and devi bhagavata purana. the author of the four lectures on the bhagavad gita, says, in speaking of mulaprakriti "from its (the logos) objective standpoint, parabrahmam appears to it as mulaprakriti. of course this mulaprakriti is material to it, as any material object is material to us. parabrahmam is an unconditioned and absolute reality, and mulaprakriti is a sort of veil thrown over it (theosophist, vol. viii, p. 304[[vol. 1, page] 11 proem. of a highly philosophical page in the world's cosmogony (see book iii, gupta vidya and the zohar) left in their symbolical disguise, they are a nursery tale, an ugly thorn in the side of science and logic, an evident effect of karma. to have let them serve as a prologue to christiani

BLUE EQUINOX

on its own plane, and no influence of any other plane is to be brought in for interference or admixture, for that such is all impurity, yet each act should in itself be so complete and perfect that it is a mirror of the perfection of every plane, and thereby becometh partaker of the pure light of the highest. also, since all acts are to be acts of will in freedom on every plane, all planes are in reality but one: and thus the lowest expression of any function of that will is to be at the same time an expression of the highest will, or only true will, which is that already implied in the acceptance of the law. be it also well understood that it is not necessary or right to shut off natural activity of any kind, as certain false folk, eunuchs of the spirit, most foully teach, to the destruct

ss of the life which abideth in light. and this is easy, if your will be strong: for the true life is no much more vivid and quintessential than the false that (as i rudely estimate) one hour of the former makes an impression on the memory equal to one year of the latter. one single experience, in duration it may be but a few seconds of terrestrial time, is sufficient to destroy the belief in the reality of our vain life on earth: but this wears gradually away if the consciousness, through shock or fear, adhere not to it, and the will strive not continually to repetition of that bliss, more beautiful and terrible than death, which it hath won by virtue of love. there be moreover many other modes of attaining the apprehension of true life, and these two following are of much value in breaki

art of the universe and therefore the change called death, occurring in different atoms, all the time, makes no difference. is there any reason why one should not look upon every thing and everybody as parts of oneself, since one is equally willing to allow any other body to consider you as a part of their imagination only? it would seem that one tiny part.self.has been fondly cherished, while in reality that tiny part is but a reflex of the whole which is really you, but even this state must in the end give way before the power of nothing. april 16th, 8:30 a.m. finished reading the life of buddha, and then, lying down, composed myself for meditation. breathed regularly and deeply for a time, afterwards stopping all entries two or three times (shanmukhi mudra) presently i passed into a sta

ind, but was disturbed by r. calling me to come to bed [r. must be told not to call you to come to bed. the feeling that she may possibly do so is enough to prevent concentration. also, as a general rule, it.s very bad to sleep with another person in the room..o.m] the equinox 166 dec. 5th. more and more realization of the one truth. thou art that. got some idea that there was only one .plane. in reality, not many. dec. 6th, 11:22 a.m. started neti, neti7 again (very near, not quite. v.i.o) 10:45 p.m. oh thou ever-present, eternal silence, wherein all vanishes and emerges clothed in bliss. i invoke thee. oh thou elusive self of my self, thou all, wherein all dissolves and becomes thy being. i invoke thee. oh thou existence of existences, thou knower of knowledge, wherein knowledge of all e

blazing like other great suns, and these are truly our brothers and sisters, whose essential and starry nature we had never before seen and realized. these are the .remains. of those we thought we had left behind. there is plenty of room here, each one travels in his true path, all is joy. now, if you want to step back into the old on, do so. but try and bear in mind that those around you are in reality suns and stars, not little shivering slaves. if you are not willing to be a king yourself, still recognize that they have a right to kingship, even as you have, whenever you wish to accept it. the equinox 186 and the moment you desire to do so you have only to remember this.look at things from the point of view of the sun. love is the law, love under will. 187 the sevenfold sacrament in ed

BOOK OF PLEASURE

ons the words god, religions, faith, morals, woman, etc (they being forms of belief, are used as expressing different "means" as controlling and expressing desire: an idea of unity by fear in some form or another which must spell bondage-the imagined limits; extended by science which adds a dearly paid inch to our height: no more. kia: the absolute freedom which being free is mighty enough to be "reality" and free at any time: therefore is not potential or manifest (except as it's instant possibility) by ideas of freedom or "means" but by the ego being free to recieve it, by being free of ideas about it and by not believing. the less said of it (kia) the less obscure is it. remember evolution teaches by terrible punishments-that conception is ultimate reality but not ultimate freedom from

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

ew. this ancestral sex principle, and the idea of self, are one and the same, this sameness its exaction and infinite possibilities, the early duality, the mystery of mysteries, the sphinx at the gates of all spirituality. all conceivable ideas begin and end as light in its emotion, the ecstasy which the creation of the idea of self induces. the idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. as unity conceived duality, it begot trinity, begot tetragrammaton. duality being unity, is time, the complex of conception, the eternal refluctuation to the primeval reality in freedom-being trinity of dualities, is the six senses, the five facets of sex-projecting as environment for sel

which may be regarded as the truth. from this consultation is the bondage made, not by intelligence shall we be free. the law of kia is its ever original purpose, undetermined, without change the emanations, through our conception they materialize the book of pleasure (self love) get any book for free on: www.abika.com 9 and are of that duality, man takes this law from this refraction, his ideas-reality. with what does he balance his ecstasy? measure for measure by intense pain, sorrow, and miseries. with what his rebellion? of necessity slavery! duality is the law, realization by suffering, relates and opposes by units of time. ecstasy for any length of time is difficult to obtain, and laboured heavily for. various degrees of misery alternating with gusts of pleasure and emotions less an

ad must ever evolve its inertia for transmutation to its very opposite-because it contains it! the master must be the painful learner of his stupidity? the idea of god ever means the forgetfulness of supremacy and godliness. so must be supplanted by fear, eh? there is no atheist, no one is free from auto-biography, there is no fearless pleasurist? the conception is the absence of its indisputable reality within! when the conception is memorial in forgetfulness-it may be the chance of its reality for you? when the prayer-(you are always praying) has transmutated to its blasphemy-you are attractive enough to be heard-your desire is gratified! what a somersault of humility! whether god is projected as master by fear or as the dweller within by love gods we are all the time, that is why divini

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

be a stabilizing of the population followed later by a decline, as old souls in their final incarnations make their graduations. there is yet another thought that might be considered here. where do these souls originally come from and where do they go after that final graduation? one possibility, of course, is that we not only experience lives here on earth, but also on other planets and in other reality systems. who knows. perhaps we go through the cycle here having already been through it a dozen times or more on other worlds. there is obviously much food for thought, very little (if any) proof of preferences and great scope for new tenets. retribution along with reincarnation go thoughts of karma. karma is usually thought of as a reward-and-punish-ment system stretching throughout all l

its apparent correlative. just because you have chosen a particular lifetime and are to undergo the set experiences does not mean that you can just sit back and say "everything is preordained. i'm just along for the ride" the god and the goddess will make sure that you do get all the particular experiences but your job is to progress; to strive your hardest towards perfection. you create your own reality. whatever you want, you can achieve. but always remember the wiccan rede "an' it harm none, do what thou wilt" whenever possible, help those less fortunate than yourself. by "help" i do not mean "interfere. help can be given by simply offering advice; by showing compassion; even, sometimes, by actually refusing direct assistance. for, in this latter case, it is sometimes of the greatest he

activity in this material world" in short, meditation is a method whereby we can improve our lives materially, physically, mentally and spiritually. as with the eastern master, you too can discipline your mind, control your emotions, overcome illness, solve problems and begin to 79 figure 7.1 the chakras and the glands they coincide with 80/ buckland's complete book of witchcraft create your own reality. you only need to have the desire and be willing to expend the effort. how meditation works to understand how meditation works we must examine human make-up on a conscious level and must also realize that we are spiritual as well as physical beings. the physical and spiritual bodies are connected at the vital centers, known by their sanskrit name chakra (see figure 7.1. in meditation the m

dd numbers signify imbalance and discord. in considering the following definitions, note that a larger number is made up of a combination of smaller numbers: one the beginning; the source; the ego. two duality; the male and female; positive and negative. three the trilogy: father, mother and child; past, present and future. completion of the first plane. four the material universe; consciousness, reality and law; physical power, initiative, religion and spiritual evolutioa it is three and one. five the number of wo/man. it represents materialism, expansion, change, understanding and justice. it is three and two. six the number of cooperation and balance. it represents interaction between the material and the spiritual; mental and physical. it signifies psychism, peace and completion of the

the persons involved. a physical illness can be avoided by correcting the probable cause, such as an improper diet, balancing the emotional state, etc. nothing has to be! the channeled information is merely stating that, as conditions exist at the moment, this is the probable result. if the individual desires a different outcome, it is within her or his power to bring it about. we create our own reality. the aura the "body" of wo/man is actually composed of seven distinct elements. the first three (solid, liquid and gas) form the physical body. the fourth element is called the etheric body and interpenetrates the physical. generally the etheric body extends beyond the confines of the physical body by about an inch. next is the astral body. it extends several inches beyond the etheric body

CASE PAUL F THE BOOK OF TOKENS

as applying to the spiritual israel. this name means "he shall rule as god, and thus the text is addressed to all who, by identifying themselves with the divine will, become unobstructed channels for its expression. thus they truly live the divine life, and consequently share in the divine rulership, 2 "to me neither men nor angels may draw nigh. nothing conscious of separatencss can approach the reality of the absolute. when all at last return to the one, the differences that constitute various classes, such as plants, animals, men, and angels, will vanish. 4 "i am the vital principle of all that is" this is a reference to the attribution of ruach to the letter aleph. the hebrew ruach is analogous to sanskrit prana, greek pneuma, and latin spiritus. every one of these words means breath

cian, or 1, which is the first of the tarot sequence, because 0, the fool, symbol of pure spirit and the nonumber, really precedes the idea of relative unity represented by 1. yet the no-number, or 0, also follows every number, just as the hindus say that ether, or akasha, intervenes between each two manifested elements. the logical place for 0 in a definite series is before 1, but it is also the reality manifested as 1, or as any other number [46] c o m m e n t ox d a l e t h and that which may be thought of as subsisting between any two consecutive numbers. even in common parlance this is true. if we ask "what comes between 1 and 2" the correct answer is, of course" nothing. 2 the idea that the universe is created with the letters of the alphabet is a commonplace of qabalistic doctrine

m i. both l k and m i have the value 50 "white brilliance" is a technical name for kether, the crown. the reference to it here is derived from tsatekhakh, tz ch ch" to glare, to be bright, to be dazzling white. this word adds up to 106, the value of the lettername n v n. 5 the book of exodus says that joshua was the son of nun. his father's name signifies "perpetuity. joshua means "the nature of reality is to liberate. the name jesus is a variant of joshua. concerning the doctrine in the succeeding portion of this paragraph, the following comment was given at the time the outline of the text was first received "the attribution of motion to nun becomes more intelligible when it is remembered that the older philosophers used the term motion to designate what is now more commonly called chan

m the death of error into the life of truth. i am the gate through which they pass. i am the hand extended to guide them through the portal. and i am the window looking out upon the world, and inward upon my self. the passage from the death and darkness of the outer into the life and light of the inner is but the turning of the eye of the soul from the contemplation of appearance to the vision of reality. 4 i am the balance between victory and foundation. that balance i preserve by ceaseless meditation upon mine own nature [162] t z a d d i only because i never forget myself doth the creation continue. the seeds of existence spring from my self-contemplation. that self-contemplation is a great silence. for not by noise and tumult is my work perfected. herein is the secret of the pillar of

hook "is the letter tzaddi "the gate" is the letter daleth, and "the right hand" is the letter yod. this paragraph of the meditation is merely a development, letter by letter, of some of the implicits of the letter-name tzaddi, tz d i. the number of the letter-name tzaddi is 104, and the addition of the digits of this number is 5, the number of the letter heh, which means "a window. the vision of reality which corrects the illusions of outer appearance results from the turning the eye of the soul within. compare this passage with the whole meditation on the letter heh. 4 this paragraph refers to the 28th path of wisdom which joins the sephirah netzach to the sephirah yesod. this path is called the "natural intelligence, and it is associated, through the letter tzaddi, with the function of

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ced healers and wise women, much knowledge was inevitably lost, and for a time infant mortality increased as male physicians took over the roles of the deposed midwives. but anyone who was different in any way- eccentric, senile or physically deformed- could be accused. any old woman living alone might be blamed for the deaths of animals, the failure of crops and outbreaks of disease that were in reality caused by poor hygiene and diet, bad weather, human neglect or simply blind fate. of course, this occurred to some extent before the burning times. the difference was that now the church and state were legalising and even encouraging this persecution. even faeries became associated with witchcraft. the bean-tighe, a faerie housekeeper, popular in the mythology of ireland and scotland, was

natural sources. in this way, you can balance the energies in both spheres of the brain for integrated mind and soul flow [insert pic p055- 4- gods and goddesses [insert pic p056] seite 30 wicca01.txt- the mechanics of witchcraft magick takes place at what ts eliot in the four quartets called the 'still point of the turning world, that moment of timelessness that enables thought to be turned into reality on the material plane. it operates on the principle as above, so below. this phrase comes from the beginning of the emerald tablet, attributed to hermes trismesgistos (thrice-blessed hermes, thought to be a powerful first-century egyptian sorcerer who became worshipped as a god after his death. this tablet is said to contain all magical knowledge as well as the principles of alchemy, and s

nging colours several times. finally, she changed into a white buffalo calf, rarest of the species, promising that when she was seen again she would restore harmony to a troubled world. the people followed her teachings, the corn grew, the seasons continued to flow in succession and they were hungry no more, as buffalo became plentiful. by the end of the nineteenth century, however, there were in reality fewer than 200 buffalo left, where only years earlier it was estimated there had been several million. in the summer of 1994, a white buffalo calf was born in jamesville, wisconsin. as the prophecy had told, the white buffalo has changed its colours since birth, going from white to black to red to yellow and back to white. since each colour represents one of the four directions, the buffal

types, renaming them as earth/sensations, air/thinking, fire/intuition and water/feelings. jung also thought that we each had a predominant element, a secondary one and a shadow one that we denied or projected on other people whom we then unconsciously disliked because they mirrored our faults. in formal magick, the four elements are seen as providing natural energies for transforming wishes into reality. together they combine to form the fifth element- ether, or akasha- that represents pure spirit, or perfection. medieval alchemists attempted to create this elusive substance, called the philosopher's stone. it was said to turn base metal into gold and, as an elixir according to the eastern tradition, to cure all ills and offer immortality. these elements form the basis for raising power i

o the planet of mystical experiences and of exploring the unconscious depths of the individual and collective psyche and for past-life work. saturn can be used to slow down the outward flow of money and to encourage repayment by those who owe you favours or money. it helps banish pain and illness and brings acceptance of what cannot be changed. saturn is the shadow side of jupiter, and offers the reality factor, the constraints of fate, time and space, but also turns challenge into opportunity, effort and perseverance. he represents the joy of jupiter tempered by experience, the expansiveness of jupiter held in check by caution. saturn was the roman form of cronus, greek god of time, who was deposed by his son jupiter, after he had refused to allow natural change and progression. but even

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

unk.id=0&doc.view=print 7/14/2006 argue for its deeper significance, as a symbol of the survival of a kind of magical spirituality in the african american experience. this book is about the creations that black people have woven into their quest for spiritual empowerment and meaning. it is about magic, as that term refers to the beliefs and actions by which human beings interact with an invisible reality. but it is also about religion, which may be defined as a viable system of ideas and activities by which humans mediate the sacred realm. in some african american spiritual traditions, ideas about magical and religious practice can enclose identical experiences. christianity may presume a person's acceptance of a kind of supernaturalism, as a religion that calls upon god, jesus, and the ho

ocial activity; magic is private, manifested in solitary, focused events, and has no church or sustained collective.[3] yet if we return to nana peazant and her conjuring hand, we are confronted with a problem. should the hand and the accompanying ceremony be interpreted as "magical" or "religious" or is there an intermediate category in which to place ideas of the ways that humans have engaged a reality beyond their own, a reality delineated by the presence of divine beings, forces, and other invisible entities? to address this question, this book examines a range of spiritual traditions such as conjure, hoodoo, and root working. viewing these traditions through the interpretive lens of "vernacular religion" i draw a contrast between the official doctrines of institutional religions such

who have relied on the oral transmission of knowledge and culture as black americans have, the spoken narrative of folklore is as vital as the written documentation on which many histories of african american religion are based. as argued by the historian william piersen, folklore can function as "moral truth" rather than "historical truth" for those who recount it, giving evidence of a "deeper" reality that endures in shared, communal recollections of the past. accordingly i have also relied on documents such as the federal writers f project slave narratives, compiled from interviews with former bondmen and their descendants in the united states after the turn of the twentieth century. other materials used as resources for black magic include oral "texts" such as those drawn from the bla

faithful christian. similar ideas of piety and moral behavior were reflected in more recent accounts, as noted by the anthropologist norman whitten, who found that clients and neighbors generally believed hoodoo practitioners in north carolina's piedmont village in the mid-1960s to be morally righteous "good" persons.[34] african american conjure practitioners experienced the invisible world as a reality rather than as a theological abstraction. it is in this sense that black magic page 20 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006\ 29\ a supernatural perspective truly interpenetrated the beliefs of many black believers, churchgoing christians or not. in the african american religious imagination there were a host of forces that intervened

teractions as coercive or propitious practices that are communal, individual, socially beneficial, or antisocial. but typological categories can obscure the fact that indigenous african religions are not compartmentalized. many african people of the past, as now, drew few distinctions between the substance of their beliefs and the other aspects of the world in which they participated. a spiritual reality governed human life, within belief systems that were not elaborated as philosophical or speculative knowledge but rather enfolded ways of being and living. africans arriving in the west during the period of the slave trade would have subscribed to a view of the universe with no divisions between sacred and profane. theirs was a universe that reflected the pervasive power of spirit and life

COLLIER IRENE CHINESE MYTHOLOGY

e physically present at the temple of isis, therefore making the body of christ complete. i further understand this oath to be a clarification, between myself, the chief of the second order, and my higher sean when we speak of chinese mythology we need to be clear that it represents streams flowing together, running parallel, merging or diverging from many places and from many different models of reality.1 myths contain strong influences from chinese folk religion, confucianism, taoism, and buddhism. chinese folk religion, the oldest of the four, pays homage to ancestors who watch from afar and guide the lives of those still living on earth. in the fifth century b.c, the philosopher confucius introduced his ideas, which stressed fulfilling obligations and maintaining proper conduct. althou

ving a snake s body and a human face with red hair. zurong is traditionally shown with a massive human body featuring broad shoulders, red skin, and a red beard. both gods have terrible tempers. in ancient stories, the earth was seen as a flat square, and the sky was a dome held up at each of the four corners by a high mountain peak, one of which is the buzhow mountain, mentioned in the story. in reality, chinese mathematicians had already calculated that the earth was a sphere by the first century a.d, long before gong the water god s first appearance in classical history texts.2 43 gong the water god pummeled the world with incessant bouts of rain and floods. the deluges battered homes into piles of rubbish, and they toppled ancient trees. great mountains crumbled and crashed into the sw

COSIMANO CHARLES ELEMENTARY PSIONICS

l notice it, you should begin to meditate on the subject of wealth. in the course of your meditation, imagine yourself in possession of all the material things you want, the good car, the big house. this act of imagining is very important because it creates the thought-form in your own mind which will ultimately bring those things to you and transforms money from an abstract concept to a concrete reality. you should avoid the mistake i made of visualizing a large check, and stick to the objects. at this point it is time to begin to charge the etheric body to bring money to you. as you meditate, see the light that fills your body make your etheric body radiate a gold or green light. these are the colors most associated with wealth, so these are the colors you must use. see the colored light

such a way as to make it happen. that is all very good as an argument, but you should also take into account the fact that even if you act on an assumption is no guarantee that of the fact that somebody else may act to serve your ends. there is more at work here than mere auto-suggestion. never forget that we are dealing with energies that are quite real, have significant evidence to prove their reality, and are quite capable of causing effects at tremendous distances. what is more, the rest of this book is going to be devoted to teaching you how to make and use machines which have been proven to detect and manipulate these energies. pendulum it gets very hard to talk about dowsing without wanting to break out laughing. the first thing that comes to mind is a scene the old movie "god's li

uning and transmitting. when it does either of these, the device acts directly upon the energy field surrounding the individual in such a manner as to isolate the different patterns in that field and either emphasize them or depress them. so what the hell does that mean? the common conception of the human energy field is as a more or less mass of etheric energy. this is not, however, the case. in reality, the etheric body is something more or less like light when you break it up with a prism, before you put the prism into your hieronymus machine. there are many different wavelengths combining to make up the whole. now if you work with light, you can use colored filters to isolate a particular set of wavelengths. the same is true with radionics. when you use the machines, you isolate bands

CULTUS SABBATI

erms. one must be careful to interpret this; it is a test! few pass beyond it. a defining feature of the cultus is its specialised use of the mythos of the medieval and early modern european witches' sabbath as the basis and idiom for its rituals and practices. this is not simply an indwelling of the past or human contrivance, but rather a spirit-taught reification of the sabbath's potent oneiric reality in an ongoing tradition of magical practice. the whole complex of imagery that is the witches' sabbath is esoterically understood as the atemporal reality of our ritual. when perceived anew through praxis, dream and spiritmediumship, the myriad motifs of the sabbath yield new wisdom and serve as wholly apposite cyphers for the teachings of oneiric flight, atavistic transformation, wortcunn

DANCE OF THE WITCHES

ange the basic worldview and understanding of their relationship to what appears to us as the "world around us. a deeper perspective change is really needed to appreciate what the "trance" entails. i have said that the "trance" is already ongoing, already a part of us; and this is quite true, however, where one person can take those words, and really find the necessary passivity to actualize that reality, others have difficulty. this does not imply some lack on anyone's part; it is just a matter of fate that not all people approach trancework in the same way. for some, extreme measures such as selfmortification and even substances need to be introduced to some degree, to get the needed expansion of awareness and change of perspective. for others, ritual is needed. for some, just "letting g

and everything you do with it. when you make an invocation or a chant, your awareness and attention has to go into every word and every single sound that comes out of your mind, mouth, and being. this is what causes the trance. slowly, steadily and with full awareness focusing your being on what you happen to be doing here and now, and allowing nothing else to come between you and your immediate reality. i know it sounds simple, but you will find that the mind runs off and tries to speed up a lot. you may have to practise this a bit before it begins to work for you. i know it also sounds too easy to be effective, but that is the miracle of awareness. so simple, and yet so hard, and so penetratingly deep. a circle and three sides for the 'auld horn king you begin by marking or imagining a

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

y could not do this. an elite few cannot create wars unless thousands or millions are willing to be used as cannon fodder. if people read this book and hand the responsibility for what has happened only to the global elite, they are missing the point i am making throughout. what is happening in the world is the here and now reflection of what is going on inside us, the human race. we created this reality. but how? contrary to what medical science is obsessed with telling us, the physical body is not the whole human being. it is the fantastic physical shell through which the eternal us experiences this physical world. there is far more to us than a body. creation is the expression of one infinite mind and all lifeforms are aspects of that one mind: what many people call god. we are each oth

forms are aspects of that one mind: what many people call god. we are each other. we are all god, if you xv w xvi..and the truth shall set you free wish to use that term. at the heart of this mind is a consciousness i see as a blinding light- the source consciousness from which all has been thought into existence. creation consists of an infinite number of dimensions, wavelengths, frequencies, of reality. this physical world is only one of them. these frequencies share the same space that our physical world occupies, in the same way that all the radio, television, and telecommunication frequencies broadcasting to your area are sharing the same space that your body is occupying now. they don't interfere with each other because they are on different frequencies or dimensions; they are vibrat

the same space that your body is occupying now. they don't interfere with each other because they are on different frequencies or dimensions; they are vibrating at different speeds. at the moment we call death, our mind-emotionsspirit, everything that is the thinking, feeling us, withdraws from the body, the 'genetic space suit' as i call it. this eternal spirit moves on to another wavelength of reality, another 'world, to continue its evolution. this is all that is happening during a 'near death experience' or an 'out of body experience' when people leave their physical bodies for a time before returning to tell remarkably similar stories of what happened to them. life is forever- for everyone. our mental, emotional, and spiritual selves are a series of magnetic energy fields interacting

tract to us people, places, and experiences which connect magnetically with our 'cape. therefore if we believe inside that we will always be poor and downtrodden, that pattern will be contained in the cape. it will become, you could say, the cape of no hope. this magnetic pattern will then attract to it the experiences which ensure that we remain poor and downtrodden. we will have created our own reality. this is so, so vital to understand, not only in relation to this book, but in the context of life itself: we create our own reality. xviii..and the truth shall set you free religions and ancient texts going way back have had a common theme of 'reaping what you sow 'an eye for an eye and a tooth for a tooth, and 'what you do to others will be done to you. the word by which this process is

n is 'karma. too often this karma is seen in only negative terms. something unpleasant happens to some people and they say it must be their 'karma. it is presented as almost a form of punishment. at that level, it is punishment- self punishment. we created it, not some angry, judgmental, finger-wagging god! what we call karma is, in my view, only another word to describe the way we create our own reality. if we have imbalances that lead us to act negatively towards others, it is those imbalances that will also attract to us a physical experience, a 'mirror' of what we think of ourselves. in this way what we do to others will come back to us because we will still be holding onto the imbalances, the lack of self love, that will attract those experiences. if we feel good about ourselves and h

DAVID ICKE CHILDREN OF THE MATRIX

f years. second, you have to make life very unpleasant for those few who challenge your imposed "norms. the most effective way to do this is to make it, in effect, a crime to be different. so those who beat to a different drum, or voice a different view, version of "truth" and lifestyle, stand out like a black sheep in the human herd. you have already conditioned that herd to accept your norms as reality and so, in their arrogance and ignorance, they then ridicule or condemn those with a different spin on life. this pressurises them to conform and serves as a warning for those others in the herd who are also thinking of breaking away. there is a japanese saying that goes: don't be a nail that stands out above the rest because that's the first one to get hit. this creates a situation fundam

o the unthinking, unquestioning, herd what it should believe about itself, other people, life, history, and current events. once you set the norms in society, there is no need to control every journalist or reporter or government official. the media and the institutions take their "truth" from those same norms and therefore ridicule and condemn by reflex action anyone who offers another vision of reality. once you control what is considered "normal" and possible, the whole system virtually runs itself. the llluminati the elite families, no more than 13 at the peak of their pyramid, created and manipulate this system of control through a network of secret societies. this network and the bloodlines it serves have become known as the llluminati, the "illuminated ones. in other words they are

odlines are all genetically connected through hybrid dna, a genetic fusion caused by the interbreeding of a reptilian race with humanity and the nordic extraterrestrial race. this interbreeding began hundreds of thousands of years ago and continues to the present day. if you are hearing this for the first time, to the prison born 3 i know how bizarre and crazy it sounds to the conditioned view of reality. but you will see in the pages that follow the scale of the evidence to support this apparently ridiculous story and how it explains a stream of ancient and modern "mysteries. so many things that later turn out to be true appear at first hearing to be impossible and insane. that's because people only hear the opening line and don't read on to see the detailed evidence to support it. when p

he mental and emotional sheep pen of norms, which imprisons 99% of humanity, goes on minute by minute in subtle and less subtle ways. there are children of christian, jewish, muslim, or hindu parents who don't accept the religion, but still follow it because they don't want to upset their family. then there is the almost universal fear of what people think of us if we speak a different version of reality or live a different kind of life. note that the fear for those who wish to break out of the sheep pen is not the fear of what the elite families, the illuminati or "illuminated ones, will think of them. most have no idea that such a network exists. no, the fear is for what their mother or father will think, or their friends and workmates- the very people who are conditioned by the system t

th each other. this is done by creating "different" belief systems (which are not different at all) and bringing them into conflict. these belief systems are known as religions, political parties, economic theories, countries, cultures, and "isms" of endless variety. these beliefs are perceived as "opposites" when, as i pointed out in my book, i am me, i am free, they are opposames. the vision of reality and possibility within the pen is so limited that it contains no opposites. so the elite have to create the perception of them to manufacture the divisions that allow them to divide and rule. i mean, what is the difference between a christian bishop, jewish rabbi, muslim or hindu priest, or a follower of buddha, imposing their beliefs on their children and others? there is none because whi

DAVID ICKE THE BIGGEST SECRET

oing to happen- they are happening. the momentum for the centralisedcontrol of global politics, business, banking, military and media is gathering pace by thehour. the microchipping of people is already being suggested and, in many cases,underway. whenever a hidden agenda is about to be implemented there is always theperiod when the hidden has to break the surface for the final push into physical reality.this is what we are seeing now in the explosion of mergers between global banking andbusiness empires, and the speed at which political and economic control is beingcentralised through the european union, the united nations, the world tradeorganisation, the multilateral agreement on investment, and the stream of otherglobalising bodies like the world bank, international monetary fund and t

e process in every one of them. identical policies andstructures are introduced in line with a global agenda, yet at the same time there is quiteobviously a global awakening as more and more people hear the spiritual alarm clock andemerge from their mental and emotional slumbers, the terrestrial trance. which force willprevail in these millennium years to 2012? that is up to us. we create our own reality byour thoughts and actions. if we change our thoughts and actions we will change theworld. its that simple.in this book i am going to chart the history of the interbreeding tribe of bloodlineswhich control the world today and reveal the true nature of the global agenda. and iwould emphasise that i am exposing an agenda, not a conspiracy as such. the conspiracycomes in manipulating people a

back information which isstunningly bizarre, but true. this would be the easy way, staying within the comfortzone and communicating only that which would not challenge too many peoples senseof possibility.or i could treat the readers like fully formed, fully connected, multidimensional,adult human beings and communicate all the relevant information, including somewhich will stretch their sense of reality to breaking point. as always, i have chosen thelatter. it is not for me to edit information for the readers, it is for the readers to edit theinformation for themselves. how arrogant and patronising to think that i should keepinformation back from people because theyre not ready for it. who am i to decidethat? and how can i know if they are ready for it unless they hear it and can therefor

lding of a plan, piece by piece, for thecentralised control of the planet.the bloodline hierarchy at the top of the human pyramid of control and suppressionpasses the baton across the generations, mostly sons following fathers. the children ofthese family lines who are chosen to inherit the baton are brought up from birth tounderstand the agenda and the methods of manipulating the great work into reality.advancing the agenda becomes their indoctrinated mission from very early in theirlives. by the time their turn comes to join the brotherhood hierarchy and carry thebaton into the next generation, their upbringing has moulded them into highlyimbalanced people. they are intellectually very sharp, but with a compassion bypassand an arrogance that they have the right to rule the world and cont

it is impossible to26follow the manipulation of the earth by a non-human force. as open minded scientistsare now confirming, creation consists of an infinite number of frequencies ordimensions of life sharing the same space in the same way that radio and televisionfrequencies do. at the moment you are tuned to the three-dimensional world or thirddimension and so that is what you perceive as your reality. you are tuned to this stationin other words. but, as with radio and television, all the other stations are broadcastingat the same time and if you move your radio dial or change the tv channel you canconnect with them. when you do this, the station or channel you were tuned to beforedoes not disappear, it continues to broadcast, but you cant hear it or see it anymorebecause you are no lon

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

.thought..progress..civilization. liberty..independence..lucifer is the logos..the serpent, the savior" on pages 171, 225, 255 (volume ii "it is satan who is the god of our planet and the only god" pages 215, 216, 220, 245, 255, 533 (vi "the celestial virgin which thus becomes the mother of gods and devils at one and the same time; for she is the ever-loving beneficent deity..but in antiquity and reality lucifer or luciferius is the name. lucifer is divine and terrestial light 'the holy ghost' and "satan' at one and the same time" page 539 (volume) albert pike 33 "that which we must say to a crowd is- we worship a god, but it is the god that one adores without superstition. to you, sovereign grand inspectors general, we say this, that you may repeat it to the brethren of the 32nd, 31st, an

DAVIDSON DAN SHAPE POWER

phase, a device was created that used a sensory deprivation tank, a television screen to project a two dimensional pattern and a solenoid-wired helmet to send out a three dimensional electromagnetic pattern resonating to the two dimensional image. the incunabula files indicate that the mandala/mantra for 5 alternate earth's had been found and that a subject could be physically shifted to another reality simply by being exposed simultaneously to the 2d and 3d map for that location. again, shape power. yet another concept using shape power is tom beardens 'tulpoids, which are entities from alternate realities. under the right conditions, these entities can shift from their reality to ours, even leaving physical traces whilehere. the technique involves charging an entity to an energy level t

exposed simultaneously to the 2d and 3d map for that location. again, shape power. yet another concept using shape power is tom beardens 'tulpoids, which are entities from alternate realities. under the right conditions, these entities can shift from their reality to ours, even leaving physical traces whilehere. the technique involves charging an entity to an energy level that matches the target reality, t h e n presenting the mandala/mantra images to enable the shift. once the energy level of the alien entity returned to its natural energy state, it would shi f t back to its home reality. the point that bearden is making is that all possible worlds and creations exist, even on mental levels, so by producing a sustained pattern, you actually create that reality somewhere in the omniverse

hift. once the energy level of the alien entity returned to its natural energy state, it would shi f t back to its home reality. the point that bearden is making is that all possible worlds and creations exist, even on mental levels, so by producing a sustained pattern, you actually create that reality somewhere in the omniverse. using shape power, it might be possible to shift that desired micro-reality into our own. science fiction writer john campbell wrote a story about the hieronymous radionics machine, where a blank plastic credit card was heated to soften the plastic. a radionics machine was tuned to a given pattern (signature) which was electrostatically projected between two metal plates. when the heated plastic was placed between the plates and allowed to cool, an electret was fo

n the plastic. a radionics machine was tuned to a given pattern (signature) which was electrostatically projected between two metal plates. when the heated plastic was placed between the plates and allowed to cool, an electret was formed that continued to broadcast the pattern without any outside source of power. the pattern is a signature which has a three dimensional shape resonating to a tuned reality as determined by the will of the radionic machine operator. dr. thelma moss at ucla determined the brainwave patterns for various emotional and physical states. these patterns, recorded on a chart recorder in two dimensions, can be projected into a subject to produce a desired effect. the projected pattern is again three dimensional and thus a structured shape. dr. michael persinger has fo

intonation and pronunciation. in the case of isis healing her child of a fatal scorpion bite, the use of a specific word of power caused the poison to be expelled from the body and the lifeforce to return. other legends and myths also refer to the use of such words of power. the words of power produced a three dimensional pattern which would resonate with the aether to produce a desired effect or reality in matter or energy. edward leedskalnin, builder of the famous coral castle in homestead, florida claimed he had rediscovered how the egyptians built the pyramids. we must take him seriously because he left the entire castle as a physical proof of his ability to move large stones without the use of equipment. neighbors said he 'sang' to the stones, but there was never an eyewitness to test

DEITUS

estruction of your enemies. this is a general rule and there may be extreme occasions when it is absolutely necessary to perform a ritual of destruction or a ritual of compassion. a ritual may be performed to enhance the operation of lesser magic but must never be used in place of lesser magic. if the magician performs a ritual to obtain his desire and then does nothing himself to make his wish a reality, expecting the demon to bring it about independent of his own actions, he will surely fail in his endeavor. near the end of the demonic bible is an invocation entitled the general invocation for calling any of the spirits and a listing of the archetypal devils, demons, and dark gods i have invoked using this formula. the wording of the invocation is not important and sigils, or seals, for

within the veins of man, and also, the ancient ones (man) will once more rule. all of these statements are therefore symbolic and refer to the rise of man as a god. the realization of deitus is the recognition that man has become a god. there is within man, however, a great dichotomy between light and dark, god and beast. in order to assume our place as gods upon the earth, we must recognize the reality that we have already become gods. we must put aside the religions and ideologies of the past, and the moralities of the societies of the past, all of which have hindered us from assuming our rightful place as heirs of creation. we must then assume the responsibilities which come with recognition of being gods and begin to act in a manner that reflects the wisdom, enlightenment, beauty, pow

at such beings as these cannot be judged for they are governed each by their own laws alone. they set their own values and move in their own spheres. i have said that man has already become a god, but this knowledge is not yet fully realized and will not be fully realized until the end of the aeon. the law of the aeon of lucifer is will to come into being as a god. once we have fully accepted the reality that we are god and assumed our place as gods upon the earth then we will say xem, deit sthe demonic bible by magus tsirk susej, antichrist servant& disciple of the dark lord as revealed to him by his unholy guardian demon the spirit azael 1999, 2004, the embassy of lucifer a new and numinous art the reality of the present is that personal feelings, based on relationships, and the personal

DEMONIC BIBLE

s of art to express and describe what must be expressed and described in the numinous realm which lies beyond this personal understanding. we need to free ourselves from the mundane world of the past, and achieve a real understanding of and a real balance with nature herself. we need to strive to free ourselves of this planet of ours, at first in artistic visions and dreams, and then in practical reality as we reach out toward other planets around other stars. we need to dream great visions again, as we need to strive to make these visions real. thus, do we need to become inspired by greatness- we need to dream of and create new civilizations, new aeons, new empires to stretch ourselves in, to explore and discover, and to use to create an entire new species of higher beings who are fulfill

the numinous itself and mould that numinous through a unique work or works of art. anything less than this is unworthy of us. preface to the second edition it has been four years since the demonic bible was first released on the internet. since then, it has influenced the lives of many individuals. those who have experimented with the rituals have, undoubtedly, experienced the apparent subjective reality implied by the author of the text. since the books appearance on the embassy of lucifer website (may, 2001, it has been reproduced several times on other satanism websites. as is often the case on the internet, few of these sites have given credit to the author of the work. some have claimed that the demonic bible is a work of fiction. as anyone who has experiment with the rituals can atte

e sites have given credit to the author of the work. some have claimed that the demonic bible is a work of fiction. as anyone who has experiment with the rituals can attest to, however, this work of fiction has a profound psychological impact upon the practitioner. the reader ignores at his own peril the author s warnings that improper use of the rituals can lead to a psychological breakdown with reality. this is not a work of fiction but rather the foundation of what is now known as deitic magic. the roots of deitic magic lie in thelemic (as practiced by the o.t.o./a.a) and setian magic (from the church of satan/temple of set tradition, but it is also heavily influenced by the septenary system of the o.n.a. magus tsirk susej says plainly that it is only by thelema and xeper that one can a

ncient jerusalem and the construction of solomon s temple, b) freemasonry is linked with the knights templar, and c) the leader of the lodge is in contact with master beings who live in the himalayas the illuminati. the early lodges had no connection to each other but made similar claims of possessing hidden knowledge passed down from ancient times or from a race of secret masters in the east. in reality, these lodges had very few secrets to reveal other than hand-shakes and grade signs but masonry was condemned by the church as a form of devil-worship which only added to its popularity. freemasons may have had few hidden secrets, but the myth of masonic secrecy led to more myserious (and occasionally more sinister) occult lodges being established. one such group was the rosicrucians, the

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

DIABOLUS

the angel of violence and dragon of the watery abyss, it represents the mastery of the self through change and the ability to place occurrence and happenings into the magicians own individual universe. through the refinement of the subconscious (as based on the transference level of the unconscious to conscious via dreaming) the self grows in the study/interplay of his or her own environment and reality as it is perceived. this is the process of when the black magician begins to effectively crystallize the perceived essence of self, the very scratched surface to the core of self, and allow for a beginning of expansion of the will to manifest in other areas inward or outward. 38 this enables the sorcerer to place his/herself on the path of becoming a demon, an enfleshed deified being which

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

trology: 1) the science and art of reading the future and hidden events from the relative positions of the stars and planets at a given time and from a given place upon the earth. 2) the provable science of interpreting what astronomers see. athanor: in alchemy (q.v, a special type of oven. in sex magick (q.v) the penis. attack, psychic: an attack on a person using magickal or psychic methods. in reality they are very rare, almost non-existent. when they do occur they are usually caused by a current of anger or rage (or other strong emotion) and hit you at your "weakest link" atziloot: pronounced "ahts-ih-loot" it is the uppermost of the four kabalistic worlds. it means the world of archetypes or emanations. augur: any number of high ranking ancient roman priests who were considered oracle

christian faith, a high ranking member of the clergy (priesthood) who has been consecrated to have ecclesiastical and administrative authority over a district diocese. 2) in the astral star, a prelate of a state curia, and a member of the general synod. bitom: pronounced "bee-toh-ehm" it is the enochian (q.v) name for the spirit of fire. black magick: 1) the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of causing either physical or non-physical harm to yourself or others, and is done either consciously or unconsciously. 2) magick (q.v) that is worked for evil purposes or that involves malign actions, agents, or entities. black mass: a satanic parody of the ma

ying the word(s) out loud. great work: the spiritual work of the initiate. the initiate's process he/she uses to obtain his/her ultimate goal. surmounting self with magickal methods to obtain the supreme mystical union of self to divinity. the work of an adept. the obtaining of the knowledge and conversation with the holy guardian angel (q.v. grey magick: the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of causing either physical or non-physical good to yourself or others, and is done either consciously or unconsciously. grimoire: in french "grammar. a text on magick (q.v. the famous classic ones are all incomplete and should serve as guides only. a book of ma

loped into a popular hindu deity due to his representing unbridled sexuality. some hindu traditionalists would down play this reason for his popularity, citing his role as "savior" and "messiah" in hindu culture. kundalini: an energy said to lie dormant at the base of the spine, ready to rise through the spine to the top of the head and bring down enlightenment. actually, this was an allegory. in reality, the energy is controlled by the mind- l- lamen: originally a plate of metal upon which occult names or symbols were inscribed. the personal or group identifying consecrated charm (q.v) of a magician or group of magicians. in modern times, it has come to mean the symbol of occult authority worn by the magician about the neck during rituals. inscribed on it are the most potent words and sig

s day. one of his major interests was said to be in reincarnation and the doctrine of the transmigration of souls- m- macrocosm: the greater world, or universe. distinguished from the microcosm (q.v, with which it corresponds. magick [magic: definitions of this term vary widely. 1) the art of causing change in the manifest world through the unmanifest. 2) the science and art of causing change (in reality or in consciousness) to occur in conformity with will using means not currently understood by traditional western science. the use of the "k" at the end of the word was introduced by aleister crowley (q.v) to differentiate real magick from what a trickster does on stage with hats, handkerchiefs and rabbits. to some practitioners, the "k" also stands for "kteis, a latin word indicating sex

DION FORTUNE MYSTICAL QABALA

ll us that these divine beings are the latent capacities of our own higher selves. to the devotional mystic this is not a point of any great moment; he gets his results, and that is all he cares about; but the philosophical mystic, in other words the occultist, thinks the matter out and arrives at certain conclusions. these conclusions, however, can only be understood when we know what we mean by reality and have a clear line of demarcation between the subjective and the objective. any one who is trained in philosophical method knows that this is asking a good deal. 5. the indian schools of metaphysics have most elaborate and intricate systems of philosophy which attempt to define these ideas and render them thinkable; and though generations ef seers have given their lives to the task, the

em thinkable; and though generations ef seers have given their lives to the task, the concepts still remain so abstract that it is only after a long course of discipline, called yoga in the east, that the mind is able to apprehend them at all. 6. the qabalist goes to work in a different way. he does not attempt to make the mind rise up on the wings of metaphysics into the rarefied air of abstract reality; he formulates a concrete symbol that the eye can see, and lets it represent the abstract reality that no untrained human mind can grasp. 7. it is exactly the same principle as algebra. let x represent the unknown quantity, let y represent the half of x, and let z represent something we know. if we begin to experiment with y; to find out its relation to z, and in what proportions, it soon

er mode of consciousness, our minds are merely overwhelmed, and the darkness is more intense to our eyes after that blinding experience of a high mode of consciousness than it was before. in fact, we do not so much change gear as throw the engine of our mind out of gear altogether. this, for the most part, is what so-called illumination amounts to. there is enough of a flash to convince us of the reality of superphysical existence, but not enough to teach us anything of its nature. 24. the importance of the tiphareth stage in mystical experience lies in the fact that the incarnation of the child takes place here; in other words, mystical experience gradually builds up a body of images and ideas that are lit up and made visible when illuminations take place. 25. this child aspect of tiphare

DION FORTUNE PSYCHIC SELF DEFENSE

to ride" but if we understand the use of mind-power we soon realise that these things were simply aids to concentration. there is no essential difference between sticking pins into a 7 of 103 wax image of an enemy and burning candles in front of a wax image of the virgin. you may think that both these practices are gross superstition, but you can hardly think that one is real and potent and deny reality and potency to the other "the weapons of our warfare are not carnal may as truly be said of the practitioners of black magic as of the church. my own case belongs more to the realm of psychology than to occultism, the method employed being an application of hypnotic power to improper ends; i have given it, however, because i am convinced that hypnotic methods are very largely used in black

if we had linked hands with him and he had stepped on a live rail. nevertheless, we should receive at his hands a severe shock. so it may be with many an occult attack. the person from whom it emanates may not have originated it. therefore we should never respond to attack by attack, thus bringing ourselves down to the moral level of our attackers, but rely upon more humane methods, which are, in reality, equally effectual and far less dangerous to handle. people also come into touch with the unseen through the influence of places. someone who is not actually psychic, but who is sufficiently sensitive to perceive the invisible forces subconsciously, may go to a place where they are concentrated at a high tension. normally, although we move in the midst of these forces (for they sustain our

all attempts at compensation break down; or if the temperament is so inelastic and unaccommodating that it will not modify its demands, the ego makes a final desperate attempt at adjustment which goes outside the limits within which harmonious relations with the environment can be maintained. communications with the environment break down, and the mind has, in part at least, quitted the sphere of reality for the sphere of imagination. the sense of fixed values is lost, and things assume a symbolic importance. this breakdown may be partial, relating to certain aspects of the life only, or it may be total. in hysteria, the dammed-up forces of life remain in the channel, but spurt with concentrated force through any sluice that may be opened to them. consequently, instead of the river below t

DONALDTYSON DEMON

e form of malicious or criminal actions directed outwardly against family, friends or strangers. yet always its ultimate result is the destruction of the individual soul that voluntarily commits these actions. if you dismiss the image of the medieval christian demon arising from a hole in the ground with a puff of sulfurous smoke, do not make the error of assuming that you have also dismissed the reality that demon represents. rather than assert that demons are unreal because your own preconception of them seems ridiculous, at least consider the possibility of changing your concept of what a demon is. demons in one form or another have been a constant fixture of folklore and myth in all cultures around the world since the dawn of history. while this is not proof that these folk beliefs are

DONALDTYSON GHOSTS

ve in the reincarnation of the lower soul with the memories of its past lives intact, there is no coming back (i do not believe in the reincarnation of the personality and memory. neither are ghosts physically present when you see them. they are present in the astral world which always overlaps the physical world. you see a ghost when, for various reasons, the separation between the two levels of reality becomes very thin. from historical accounts, it appears that the perception of ghosts occurs most often at night, in relative or complete darkness, or at least in some shadowed place, usually when the air is still. certain localities are favorable for the appearance of ghosts- why is difficult to determine. one theory has it that a ghost is a kind of psychic recording of an event in the pa

replays the event under the right conditions. ghosts are often described as shadowy or translucent. only portions of their body may appear- a relative of mine once saw a ghostly hand project itself upward through the surface of a school desk that was stored in a dark school basement. sometimes ghosts walk out of or into walls, or through furniture. they can do this because, to them, our physical reality is no more than a projected three-dimensional image. there are many exceptions to this general description, of course. some ghosts appear as real and as solid as a person of flesh and blood. some appear in full daylight, and are seen by numerous persons at the same time, or on numerous occasions. more rarely they interact with others, talking and even laughing with them, or touching them

do not speak, or take the least notice of their observer. they perform the same set of actions on successive occasions, as though performing a play, or in a trance state, or as though they were themselves projections of a cinema image. you may ask how a projected astral image can touch you? the answer is a bit difficult to grasp at first consideration, because it challenges your normal concept of reality. you need to realize that what you see in the world around you is being created by your brain from raw sensory data. your world exists inside your head, even though it appears to exist outside your body. because your world is really a mental construction, it is possible for an astral being to appear completely solid and real to your perceptions. when this happens, you may find yourself una

a physical object and an astral object, which is why ghosts appear incomplete, dim, shadowy, pale, translucent, and so on. my point is, at times there is no difference in perception between the physical and astral realities. this rarely occurs for the average person, but it does occur. under this circumstance, any entity or thing in the astral realm can interact with you with all the solidity and reality of a physical entity or thing. if ghosts are merely astral recordings of past events, how do they interact and communicate with human beings? usually, they don't. when they do take notice of a human observer, it indicates that they are not a pure ghost, but an astral entity that has assumed the physical appearance of a dead person. on rare occasions, it is indeed possible to talk with ghos

loved one- an astral spirit may put on the body of the departed and appear to his or her lover or family. if you have ever had anyone close to you die, you will probably have experienced extremely vivid dreams in which you are talking with that person. the being in these dreams is not your departed friend or relative, but an astral spirit. such spirits can appear both in dreams and in our waking reality when the proper conditions exist. are ghosts dangerous? usually not. in their most common manifestation they are merely shadows or images without physical substance. on the other hand, if an astral spirit decides to haunt an individual person rather than a particular place, they can become very distracting. this is especially true if the pseudo-ghost takes on physical substance and is able

DONALDTYSON NOMICON

bout the distant past of the universe, perhaps so far back in the past that the human race had not even begun to take the shape we know. there are numerous intelligent, educated individuals who entertain this possibility. notable among them is kenneth grant, who is arguably the rightful head of the ordo templi orientis, and the author of many books on magic and the occult. those interested in the reality that may underlie the cthulhu mythos should study grant's outer gateways and his nightside of eden, both recently reprinted by skoob books. a very clear distinction must be made between the underlying mythic current that lends lovecraft's stories their intuited sense of plausibility, and the actual details contained in the stories, most of which are completely fictional and had no existenc

DONALDTYSON POSSESS

the sound of thunder, or sounds like furniture crashing to the floor. at a very high level of magic, the evoked spirit has a visible body, and can talk to the magician, but this is not the norm. those who evoke a lower spirit and expect to see it standing within the triangle and to talk to it as they would converse with another human being are mistaking the legends and fables of evocation for the reality of evocation. myths are always true, but their truth is symbolic. higher spirits are sometimes called angels, especially by magicians with a christian heritage. lower spirits are sometimes called demons. in actuality, there is no clear dividing line between good and bad spirits. the personalities of spiritual beings have the same broad range as the personalities of human beings. some are v

es over the motor control of its human host. in effect, the spirit pushes out the human soul and takes possession of its body, just as we would evict tenants from an apartment and assume residence there. in voudoun (voodoo) possession by spirits and gods is a necessary part of religious practice. the spirit or loa is said to "ride" the body of the possessed person the way a man rides a horse. the reality of possession is that the human consciousness is seldom completely excluded. usually the human consciousness goes into a kind of trance state in which it has no will. such possessions happen to everyone, and usually are of short duration. we can recognize when a spirit has possessed us by our behavior. when we find ourselves doing things we would not normally do, things we would not like d

DONALDTYSON UFO

medium of the human unconscious mind? have they been trying to establish this link for thousands of years? if so, what is their nature? and why would they wish to communicate with humanity? what would they gain by such communication? would such intercourse with spiritual intelligences be useful for humanity, or harmful? do these spiritual beings possess physical bodies in some other dimension of reality? or are they communicating with us through our unconscious minds across great physical distances, perhaps interstellar distances? it is possible that historical accounts of angels and other spiritual beings represent transmissions of data from aliens in distant star systems to human awareness through the medium of the human unconscious. if so, then ufo sightings and encounters may indeed b

DONALDTYSON WEREWOLF

ifestation of shamanism, the knowledge of which was also passed down within families- the berserker was very likely a form of shape-shifter. modern magicians can also shape-shift, and take on the forms of animals. this is not done on the physical, but on the astral plane. the astral body is easy to mold and transform into any desired pattern. the astral world is a kind of alternative dimension of reality that exists parallel to our everyday physical universe. the shadows of the physical world exist in the astral world, and at certain times and under certain conditions, the astral world overlaps and projects into the physical world. it is possible for astral travelers, either in human or animal form, to interact with ordinary human consciousness, allowing the astral traveler to be seen just

EMPERORS NEW RELIGION CHURCH OF SATAN

ry about himself or herself: the followers substitute their perception of their identity with that of their leader in the sense that they merge their own identity with the leader s fabricated identity. this also happens between the followers and the group s perceived identity; that is, by believing that the group is superior each follower feels superior and it does not matter to the follower that reality speaks against him or her. focus is thus not on the ideology but on the identity one assumes by being part of the group; or rather, on the identity that one assumes by being part of the story about the group. in short, they create a modern myth (or have it created for them) then play a part in it. consequently, if someone uses the leader s or the group s ideology outside of the story which

2002 ole wolf page 21 of 30 clyde batty s circus, played in the san francisco ballet orchestra, that he played the devil in roman polanski s film rosemary s baby, that his grandmother was a gypsy who passed on to him legends of vampires and werewolves in her native transylvania, etc [3; 51. in 1998 zeena schreck (anton lavey s second daughter) and nikolas schreck compiled anton lavey: legend and reality [52, a list of refutations of many of the fantastic claims that anton lavey and the church of satan had made about him and his life. the document includes a number of remarks that may be debatable. for example, it relies in part on statements by diane hegarty, anton lavey s second wife, including testimonials that she had made during their divorce case. it is common for divorcing couples t

ven the few verifiably true events in anton lavey s, combined with the apparent need to fabricate stories it is remarkable how comparatively few noteworthy events must have taken place in his life and in the history of the church of satan. one would expect any other memorable events to have received similar attention. not surprisingly did the church of satan not approve of anton lavey: legend and reality. faced with undeniable evidence against anton lavey s claims, the church of satan instead defended its founder with the argument that the details of his life are less important than the fact that he founded the church of satan. apparently the church of satan does not consider this argument when it attacks leaders of other satanic organizations, because the church of satan is quick to track

ment may apply to some people, but does not address the following cases, for example: if anything, anton lavey seems to have been rather unsuccessful. he apparently never held a long term employment, and living off his only success (the creation of the church of satan) did not help him from dying broke in a cold and run-down house. he must have been bitterly aware of this fact unless his sense of reality was severely distorted. in the satanic bible anton lavey states that man: is worshipping by proxy the man that invented god [original emphasis [6, p. 44. if lavey knew that he was a failure, one may speculate whether his motive behind the church of satan was a desire to be worshipped by proxy for a god that he invented. as explained in section 2, a new religion, in that respect he succeede

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ing groups who can work more freely in the post-newtonian environment. in addition, largely as a result of the new age movement of the 1980s, metaphysical and occult religions enjoy an acceptability in the west not seen since the scientific revolution. this acceptability is evident in the amount of favorable press given to psychic and occult phenomena. the new age and beyond the hidden underlying reality described as the invisible spiritual structure of the universe is known as esotericism. this structure is enlivened by the cosmic energy or power that energizes the world at a more abstract level than the various forms of energy defined in classical physics. the esotericist characterizes the reality beyond that depicted by physicists in their observations of the world; these descriptions a

ologie, was instrumental in provoking the first strictly scientific russian investigation of spiritualism. daniel d. home, who visited russia for the first time in 1861, became connected through marriage with aksakof s family. in 1871 aksakof introduced home to professor boutlerof and to other professors of the university of st. petersburg. however, the body of savants was left unconvinced of the reality of his phenomena. in 1874 the french medium camille bredif paid a visit. professor wagner attended a seance and was deeply impressed. his article in the revue de l europe aroused such a storm that the university felt impelled to delegate an investigating committee and asked aksakof to make the necessary arrangements for them. aksakof went to england in 1875 and engaged a nonprofessional me

ld of the philosopher is not a metal, on the other hand, man is a being who possesses within himself the seeds of a perfection which he has never realized, and that he therefore corresponds to those metals which the hermetic theory supposes to be capable of development. it has been constantly advanced that the conversion of lead into gold was only the assumed object of alchemy, and that it was in reality in search of a process for developing the latent possibilities in the subject man. at the same time, it must be admitted that the cryptic character of alchemical language was probably occasioned by a fear encyclopedia of occultism& parapsychology. 5th ed. alchemy 23 on the part of the alchemical mystic that he might lay himself open through his magical opinions to the rigors of the law. me

y for the oxide which tends to form .a material fact almost metaphysical in its production, and only explicable thereby. alchemy in the twentieth century since the nineteenth-century speculations of figuier, the modern view of alchemy has primarily regarded it as a mystical approach to chemistry. with the development of subatomic physics and nuclear fission, the transmutation of elements became a reality, culminating in the atomic bomb and atomic power stations, but the vast apparatus and energy needed to transmute elements has increased skepticism that the old alchemists ever succeeded in their dreams. the alchemical work gave way to ceremonial magic, which today carries most of what is left of the alchemical hermetic tradition. however, there have been a few contemporary figures who foll

ves the magazine its uniqueness. white buffalo-eagle wing, inc, published the books of alternate perceptions associate editor, dr. greg l. little, that have argued for a connection between such paranormal occurrences as the near-death experience, ufo abductions, and ghostly apparitions on the one hand, and native american spiritualism and ancient rituals on the other. underlying all is a spectral reality. ancient native americans located specific places to hold their rituals that had electromagnetic anomalies. rituals performed at such sacred sites caused a spectrum of mental and visual manifestations. such electromagnetic anomalies hold the answer to recent phenomena experienced in the general population. while the unique perspective guides the magazine s editorial policy, each issue incl

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ons, or by mechanical apparatus; and that any explanation of the experiments which took place under the circumstances and conditions then obtaining by any reference to prestidigitation is absolutely impossible. it must rest with such men of science as crookes and wallace in london, perty in berne, butleroff in st. petersburg to search for the explanation of this phenomenal power, and to prove its reality. in january 1882, the great illusionist harry kellar witnessed a levitation of the medium william eglinton, in calcutta, india. kellar s account of this appeared in the proceedings of the society for psychical research (spr (vol. 9, p. 359: a circle having been formed, i was placed on mr. eglinton s left and seized his left hand firmly in my right. immediately on the extinction of the ligh

, until the mallebranche encyclopedia of occultism& parapsychology. 5th ed. 972 fictitious importance thus given to it brought forward into a prominent position, which they would, perhaps, never otherwise have held, the miserable class who were supposed to be more especially engaged in it. it was the judicial prosecutions and the sanguinary executions which followed, that stamped the character of reality on charges of which it required two or three centuries to convince mankind of the emptiness and vanity. one of the chief instruments in fixing the belief in sorcery, and in giving it that terrible hold on society which it exhibited in the following century, was the compilation of jacob sprenger and his fellow inquisitor. in this book sorcery was reduced to a system but it was not yet perfe

cept of the bible as having power as the word of god. hindus, however, also believe that words and phrases have special powers as expressions of the hidden forces of nature. the vibrations of molecules which create the particular sounds of the mantras are thought to resonate with shabda or vach (primal essence of creation) divine creation becomes manifest in form throughout nature, and the latent reality behind form may be affected by correctly uttering the sounds that represent the ideal reality. these mantras were discovered by ancient sages skilled in the knowledge of the mantra shastra scripture and taught to initiates. the universe is called jagat (that which moves, because everything exists by a combination of forces and movement, and every movement generates vibration and has its ow

e more than a yard long was drawn from the man s bared chest; at another time blacher himself caught hold of an end that was protruding from the same spot and drew out a long, leather strap. at another sitting the medium produced a heavy slab of metal from his chest and from his left arm a piece of wrought steel weighing more than three pounds. in a day when there was serious speculation over the reality of apports and materialization, the problem of explaining the various phenomena was becoming more and more complex. consider the case of lajos pap, the budapest apport medium (light, july 14, 1933. before his first apport of a frog, for two days he reported that he heard continual croaking. it seemed to him to come from his stomach, and he kept asking people if they heard it. he claimed he

dle. the grass had passed through this chink, which i measured and found to be barely one eighth of an inch wide. the stem of the piece of grass was far too thick to enable me to force it through this crack without injuring it, yet we had all seen it pass through quietly and smoothly; and on examination it did not show the slightest signs of pressure or abrasion. however, some have argued for the reality of such a phenomenon. for example, the psychic researcher camille flammarion described the passing of a book through a curtain in a seance with eusapia palladino on november 21, 1898. a book was held up by jules bois before the curtain at about the height of a man, 24 inches from each side of the edge. it was seized by an invisible hand, and flammarion, who observed the rear of the curtain

ESOTERISM AND THE LEFT HAND PATH

then is esoterism and how is it connected to the left hand path? antoine faivre, one of the leading scholars on occult research and esoterism, writes in his book esoterism that esoterism is not an area like art, philosophy or chemistry, but rather a way of thinking. faivre explains: the diffuse etymological derivation of the word indicates that one can only find the keys to the symbols, myths and reality by individual progression where one reaches illumination step by step, in a hermeneutic way. there is no outmost secret if one believes that all is basically secret. esoterism denotes something inner and mysterious, unlike the exoteric which is the outer form. christianity with its outer dogmas and ceremonies could be called exoteric, while gnosticism could be viewed as esoteric. in the sa

eoretic knowledge that the practices of occultism are founded on. occultism is the practice and the esoterism is the theory. tiryakian writes: by esoteric i refer to those religiophilosophic belief systems which underlie occult techniques and practices. that is, it refers to the more comprehensive cognitive mappings of nature and cosmos, the epistemological and ontological reflections of ultimate reality, which mappings constitute a a stock of knowledge that provides the ground for occult procedures faivre accepted tiryakians use of the terms, but have pointed out that they include certain limitations since there are practical sides of esoterism and theoretic side of occultism. magi refers to a practice and can correspond to the term occultism as defined by teryakian. when the term magic b

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

d author henry h. bauer: foolish ideas do not make a fool if they did, we could all rightly be called fools. most of us believe in at least the hypothetical existence of other-than-human beings, whether we think of them as manifestations of the divine or as advanced extraterrestrials. at the same time most of us do not think of these beings as intelligences we are likely to encounter in quotidian reality. god and the angels are in heaven, spiritual entities who exist as objects of faith. extraterrestrials, though not gods, exist in much the same way, as beings who science fiction writers and scientists such as the late carl sagan theorize may be out there somewhere in deep space, though so far away that no direct evidence supports the proposition. when devout individuals report feeling the

one could summon up their presence or encounter them spontaneously. fairies and other supernatural entities haunted the landscape as introduction xi things that existed not just in supernatural belief but in actual experience. we also know that our poor, benighted ancestors knew no better. superstitious, fearful, deeply credulous, they mistook shadows and dreams for denizens of realms that had no reality beyond the one ignorance and foolishness assigned it. finally, most of us are aware, even if only dimly so, that a handful of people in our own enlightened time make more or less public claims that they have personally interacted with supernormal beings. such persons are thoroughly marginalized, treated as eccentric and novel, as different from the rest of us; if they are not lying outrigh

moil and destruction before the ships from landa arrived to save the elect. over the years i monitored keith s emerging beliefs and sat in on a few to me unimpressive channeling sessions during which the all-wise david, his father on landa, spoke on a level of verbal and intellectual sophistication that exactly matched keith s. introduction xiii though i never for a moment believed in the literal reality of those of landa, as they called themselves in their characteristically stilted syntax, i was struck by a number of things. one was the almost staggering complexity of the cosmos keith had conjured up in his imagination the only place that i could believe such a cosmos existed, with its many worlds, peoples, religions, politics, enmities, and alliances. none of it, i should add, was anyth

he details, there was no mistaking their underlying banality or their all-too-apparent shallow earthiness, with their greek togas, pretentiously fractured english, and (yes) roman catholic faith. they themselves were not that interesting; what made them worthy of attention and reflection was this curious paradox: to the man who had (unwittingly) created them, they had a nearly certain independent reality; to virtually any independent observer, there could be no question of who had brought them (for whatever reason) into the world and to whom they owed what passed for an existence. yet keith was not crazy. nor, according to psychological surveys of other space communicants who attend the laramie conferences, are his fellows. the evidence from this and other psychological inventories tells u

hollow earth of john cleves symmes (1779 1829) is not the hollow earth of walter siegmeister (a.k.a. raymond w. bernard, 1901 1965, any more than the imagination of one century is the imagination of the century that follows it. flying saucers were not part of symmes s world; consequently, they did not exist in his hollow earth. by the time siegmeister wrote the hollow earth (1964, no alternative-reality book could lack flying saucers. it is entirely likely that nothing in the book you are about to read will tell you anything about actual extraordinary encounters and otherworldly beings. if such exist, however, it is not beyond the range of possibility that somewhere amid the noise of folklore, belief, superstition, credulity, out-of-control thinking, and out-of-ordinary perception a signa

FAUST

was the deed! if i m to share this room with you, poodle, then leave off howling, then leave off growling! such a distracting fellow i can t view or suffer to have near me. one of us two, or i or you, must quit this cell, i fear me. i m loath your right as guest thus to undo. the door is open, you ve a passage free. but what is this i now must see! can that happen naturally? is it phantom? is it reality? how long and broad the poodle grows! he rises up in mighty pose, tis not a dog s form that he shows! what spectre have i sheltered thus? he s like a hippopotamus with fiery eyes, jaws terrible to see. oh, mine you are most certainly. for such as your half-hellish crew the key of solomon will do. spirits[in the corridor] captured is someone within! stay without, none follow in! like a fox

t cave. lions, soft-footed, dumb, friendly around us come, honouring the sacred place, refuge of love and grace. pater ecstaticus [hovering up and down. endless ecstatic fire, glow of pure love s desire, pangs of the yearning breast, rapture in god to rest. arrows, pierce through me here, lances, subdue me here, bludgeons, come, batter me, lightnings, come, shatter me, that my mortality flee from reality, endless star shine above, core of eternal love. pater profuiidus [lower region. as chasms at my feet descending burden the chasms more profound, as a thousand radiant streams are wending to foaming cataracts awesome bound, as, by its own strong impulse driven, the tree mounts upward, straight and tall, so to almighty love tis given to fashion all, to cherish all. all round me is a savage

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

r its roots. trees of perfection are adept mystics who have actually ascended the tree of life, are familiar with its paths through the f% 0 four worlds and into the negatively existent roots, and are permanently stationed in a higher level of consciousness. many people these days read about the qabalah, and many recent authors purport to reveal its true and hidden secrets in their books. but, in reality, there are precious few genuine trees of perfection in any of the lineages mentioned above. the qabalah is something that is practiced and experienced. yet, most of the people who study the qabalah do not engage in its practices, and most of the authors who write on the subject have little, if any, direct experience of that which they expound upon with such seeming authority. i have been g

wan yin, and in the polynesian kahuna tradition as the goddess pele.9 an individual with this level of awareness directly perceives the innate identity of themselves and all beings with that one indwelling spirit. the perspective of unqualified non-dualism in the qabalah is that the ayn alone exists and all separate existence is illusory, that a manifest creation on all its levels has no basis in reality, and that all the shells of embodied existence are empty.10 it cannot be underscored strongly enough that these three distinctions exist only within the finite human intellect. they are not mutually exclusive doctrines, but represent a gradation in consciousness. all aspirants will be attracted to one of these perspectives according to their natural spiritual constitution and stage of deve

r natural spiritual constitution and stage of development. one who embraces the awareness of a simple devotee i.e. who worships the name and form of his/her chosen ideal as separate from themselves, would not be attracted to and may even strongly reject a non-dual perspective that denies such separation or any real existence to name and form. conversely, one who has the innate sense that the root reality has two aspects, one without attributes and the other an intelligent, unified source of all attributes, would not find any sensibility in either a purely dualistic or a purely non-dual perspective. in practice, we find that the vast majority of aspirants in these latter days resonate with the first two categories. few souls have the concentration, discrimination, discipline, and force of w

called a shaykh in arabic and a pir in persian, to another. all of the silsilah trace back to the original silsilah of the prophet mohammed through abu bakr or the fourth kalif ali. some of the chains of initiation are still anchored in living masters who transmit the genuine b rakha (blessing of spiritual potency) of mystical gnosis to their aspirants (mureed. others have become a name without a reality. congregations of sufis convene with their shaykhs in specially designated halls (persian, khanqah; arabic, zawiya; turkish, tekke. sufis are, with a few notable exceptions, devout muslims. yet, sufism is generally eschewed and viewed with suspicion by the sunnite and shiite islamic orthodox authorities. like the vast majority of mainstream muslims, sufis generally do not participate in or

a snake at all: it was a rope that he mistook for a snake' 8: h" 2: 2 2:e 8% in this story, there had to be a rope in the first place for the man to have mistaken it for a snake. the snakiness was a superimposition upon the rope that only existed in the man s mind. such is the nature of the creation, which is a collective illusion. the snakiness of small face is an illusion superimposed upon the reality of the rope of vast face. this illusion of a difference within itself is a play of the divine arising from an unfathomable whim- 0' virtually all books on the subject of the qabalah feature one or more forms of the map of consciousness known as the tree of life. the tree of life objectively represents the physiospiritual entirety of both the individual soul, or microcosm created in the ima

FOCUS OF LIFE

ction of the planet. it is time for a new luciferian youth, to shape the world in their own way by putting a new god on a cross, a god which demands selfstudy and self- worship, not obsessions to spiritual otherness which begins outside the self. luciferian and satanic thought begins internally, and then moves outwan the focus of life by austin osman spare preface the mutterings of aaos "now for reality "a os recovers from the death posture "nature is more atrocious" aphorism i "the effort of remembering in the valley of fear" kia of the effigies speaks of zos in soliloquy: i bring a sword that contains its own medicine: the sour milk that cureth the body. prepare to meet god, the omnifarious believing,-thyself the living truth. die not to spare, but that the world may perish. nature is m

awake! the time has come for the new sexualities! then would be occasion for greater pleasures. to improve the species ye men must love one another. this old illusion of righteousness has gained a future state wherein men labour every doubt. thou art that which thou dost prefer. the seer, the instrument of seeing, or the seen. conscious desire is the negation of possession: the procrastination of reality. make thy desire subconscious; the organic is creative impluse to will. beware of thy desire. let it be something that implies nothing but itself. there are no differences-only degrees of sensation. provoke consciousness in touch, ecstasy in vision. let thy highest virtue be "insatiety of desire, brave self-indulgence and primeval sexualism" realization is not by the mere utterance of the

s objects will continually provide conveniences. realization of this self, which is all pleasure at will, is by consciousness of one thing in belief. to be the same is the difficulty. thought is the negation of knowledge. be thy business with action only. purge thyself of belief: live like a tree walking! take no thought of good or evil. become self-active causality by unity of thine, i and self. reality exists but not in consciousness of such: this phenomenal 'i' is noumenal and neither-neither. now thus is concentration explained "the will, the desire, the belief; lived as inseparable, become realization" truth concerns exactitude of belief, not reality. he who has no law is free. in all things there is no necessity. become weary of devising wisdom in morals. many unseemly words have bee

thy temptations, it is but the way to intelligence. transgression is wiser than prayer: make this thy obsession. thank only thyself and be silent. the coward's way is religion. there is no fear-but righteousness. let this be thy one excuse, i pleasured myself. brave laughter-not faith. rewarded are the courageous for they shall pass! thine i is envious of satisfaction. yet none devotes himself to reality. whoever learneth much, unlearneth all sentimental and small desires. this is the new atavism i would teach: demand of god equality-usurp! the mighty are righteous for their morals are arbitrary. live beyond thought in courageous originality. these hopes and fears are somnism, there is little reality. repent not, but strive to sin in thine own way, light-heartedly: without selfreproach. on

shambles-what is your daily menu? become less carnivorous. if the food is wholesome, the body shall not suffer. the difference between man and beast is one of acquisition, not digestion. there is no lasting peace-ye eternally fall in love with the new thing of belief. to the mental gymnast: your somersault returns from the place where it began. slave! all you know for certain-you suffer. embrace reality by imagination. from birth is a degeneration of function-safe is he who never leaves his mother's womb. what is perfect does not reflect its caricature. what is true has no argument-in that it is volition. the workers of malignity own the kingdom of earth. what asses these teachers, prophets and moralists now appear! and through them what greater she-asses we have become! you would have pr

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

boiled down in textbook form, in manuals which formed the basis of philosophical instruction within the empire. in so far as it is greek in origin, the philosophy of the hermetic writings is of this standardised type, with its smattering of platonism, neoplatonism, stoicism, and the other greek schools of thought. this world of the second century was, however, seeking intensively for knowledge of reality, for an answer to its problems which the normal education failed to give. it turned to other ways of seeking an answer, intuitive, mystical, magical. since reason seemed to have failed, it sought to cultivate the nous, the intuitive faculty in man. philosophy was to be used, not as a dialectical exercise, but as a way of reaching intuitive knowledge of the divine and of the meaning of the

ttention in view of later developments in this book is that these figures are not only to be looked at but reflected or remembered within. the man who stares at the figure of the world on his bedroom ceiling, imprinting it and its dominating colours of the planets on memory, when he comes out of his house and sees innumerable individual things is able to unify these through the images of a higher reality which he has within. this is the strange vision, or the extraordinary illusion, which was later to inspire giordano bruno's efforts to base memory on celestial images, on images which are shadows of ideas in the soul of the world, and thus to unify and organise the innumerable individuals in the world and all the contents of memory. in his article on "botticelli's mythologies, e. h. gombri

day remains of ancient works, columns, pyramids, huge artificial mounds. such things were done by mathematical magic. as one acquires natural virtue by natural things, so by abstract things mathematical and celestial things one acquires celestial virtue, and images can be made which foretell the future, as that head of brass, formed at the rising of saturn.1 pythagoras said that numbers have more reality than natural things, hence the superiority of mathematical magic to natural magic.2 there follow chapters on the virtues of numbers and number groupings, beginning with one which is the principle and end of all things, which belongs to the supreme god. there is one sun. mankind arose from one adam and is redeemed in one christ.3 then come chapters on two to twelve,4 with their meanings and

y' when you conform yourself to the celestial forms "you will arrive from the confused plurality of things at the underlying unity. for when the parts of the universal species are not considered separately but in relation to their underlying order what is there that we may not understand, memorise, and do ?2 bruno's magic memory system thus represents the memory of a magus, one who both knows the reality beyond the multiplicity of appearances through having conformed his imagination to the archetypal images, and also has powers through this insight. it is the direct descendant of ficino's neoplatonic interpretation of the celestial images,3 but carried to a much more daring extreme. the "egyptian" character of the art described in de umbris idearum was strongly emphasised by bruno's scotti

described in the false mathematics of blind and popular philosophy. by the fight of sense and reason, with the key of most diligent enquiry, he has thrown wide those doors of truth which it is within our power to open and stripped the veils and coverings from the face of nature. he has given eyes to blind moles, and illuminated those who could not see their own image in the innumerable mirrors of reality which surround them on every side; he has loosened the mute tongues which cared little for intricate discussion; he has strengthened the crippled limbs which were too weak to make that journey of the spirit of which base matter is incapable .2 these are the passages which used to throw the nineteenthcentury liberals into ecstasies as the cry of the advanced scientific thinker breaking out

FRATER ELIJAH ANGELS OF CHAOS

ou look slightly askew and can see reflections bending to infinity hyperbolically. now truth can be a very loaded word as i am sure you already know. let me present how i have come to glimpse at the madness of truth through chaos magick. truth and nontruth to the mind dealing in the dual are, and can be used as tools for various forms of manipulation. there is an underlying factor in all of this (reality, which is the truth which underlies these tools (beliefs) which we use. this is not true in an absolute sense, but true in probabilities (note any possible contradictions. there are a few laws of chaos which i want you to keep at the fore front of your consciousness throughout the remainder of this essay: elijah s law- you shall know truth by it s paradox. godel s law- there are no absolut

rent. a representation of the infinite variety of the one in perpetual flux. she has sought this. now this may sound like a call to arms, but not in the way one may think. we are now approaching horizon even though a handful of gold dust against a crazy wind is scattered hopelessly the grains must be fused into a single ingot -e.e. rehmus i m over here what is this? horizon is the boundary of our reality field in the microcosmic and the interface of universe a and b (existence and non-existence) in the macro-cosmic. the word of horizon is aligned with the word xepher (although there is no affiliation with it s sacred trust. horizon is the word (without sound, as an infinite wailing) of the pandamonaeon. it is here that our temple is built. an infinite plane extending to infinity. the scarl

sibling rivalry. another master, this one the lady of understanding (more of a way. we has drank deeply of her cup. this is sure folly. i/3b: 10 being the number of sephira. the face depicted has three blackened lines and one shaded line. a reference to chrnzn and our lady. i/4a: the represents the first excursion. dreamscape, the land of miasmic mists on the border conscious realms. this is (in reality) overlapped completely with perceptions (at times being more apparent than others. the goddess of dreams and silence governs here. as the sum-mind is the gateway of archetypes, it is older than this race itself, but is continually molded by us. an automatic drawing evokes this in the viewer. i/4b: an image of our lady babalon whose gateway is 156. she is her. the number 156 commonly depict

by entertaining any thought, we cause the fall of man again and again. this is not an excuse to do nothing, but an aspiration to the way of annihilation of duality. anything which is something causes a reference and is like a lightning bolt in the darkness. the circle is formed of words. and i wear a suit which looks like a bear. i/17b: scorpio. sex and death, another crack. i/18a: the origins of reality in such eloquent word. were it truth, i could weep. i/18b: a representation of the way (and it s detours. i/19a: another prophecy. a sun. an apple, with the letter k in the form of a bomb. reaction meaning active. the sun being a reference to the child of the aeon. a dime a dozen totals to 120 the time of decree; prophetic. i/19b: the sigil of void (a hyper-dimensional cubic intrusion. thi

t as unity and love in shadow light. lucifer and christ are the twins of the same being, being divided once and now rejoined for the fun of pandaemonaeon. a perspective of knowledge is given. words (as well as numbers) trap ideas. numbers obviously being more effectual and universal in application. thus we can see that all communication is a binding. a bringing down into form of the fluid flux of reality into a phantasmal form of words. if it s not fun my friends, why do it? ii/7a: an exploration into a border realm on the interface (horizon. the tower of koth. the sigil of koth is given on the top right in illumination. the tower extends into nonexistence. the word bez is highlight. this word means beauty& war in the non-language of the outer-ones. the sigil of set in the guise of isolate

FRATER TENEBROUS CULTS OF CTHULHU

ntributions to the magazine grew more regular, the stories began to form an internally consistent and self-referential mythology, created from the literary realisation of the author s dreams and intuitive impulses. although he outwardly espoused a wholly rational and sceptical view of the universe, his dream-world experiences allowed him glimpses of places and entities beyond the world of mundane reality, and behind his stilted and often excessive prose there lies a vision and an understanding of occult forces which is directly relevant to the magical tradition. howard phillips lovecraft was born on august 20, 1890, in providence, rhode island, at 454 angell street the house of his maternal grandfather, whipple v. phillips. his parents, winfield scott lovecraft and sarah susan phillips, we

FRATER U D PRACTICAL SIGIL MAGIC

had given important impulses to the occult in general. william james's comparative psychology of religion influenced deeply the intellectuality of this time, but freud, adler, and especially carl g, jung eventually effected major breakthroughs. from then on, people started to consider the unconscious in earnest. this apparent digression, which had to be kept very short due to lack of space, is in reality a very important basis for the discussion that follows. we will not analyze in depth by whom spare was influenced. lao-tse and stirner having already been mentioned, we might note numerous others from swinburne to crowley himself, in whose order, the a'.a, spare had been a member at least for a short while. rather, we will discuss his greatest achievement.his psychological approach towards

slightly) more p sherwin fs model, there is usually no (or just a minor) d between cons unconsciousness (imagine it to be like a sieve, where only the smallest particles can slip through the holeshe filter of th the channel of ecstasy goes around ture of ecstasy (m censor, and the press trance) gets rid of the membranes 100/ practical sigil magic model a gon a large scale h whereby the shield of reality, i.e, the limited area of perception and evaluation which are required for normal everyday reality, is bypassed and sometimes even undermined. this model is purely inner-psychic and does not explain why altered states of consciousness or whatever type of communication between consciousness and unconsciousness (read magic) may have an effect on the material plane. but how does it work/ 101

the new aeon. aleister crowley.born edward alexander crowley (1875-1947, he is one of the most important and 125 126/ practical sigil magic controversial magical writers nd practitioners. he became a member of the hermetic order of the golden dawn but later left the order roup, the a..a. later he joined the ts head. a prolific writer chaos magic.of recent origin, this system of magic ocuse ian fs reality. order of the golden dawn.this group egan operation in 1888 and fell victim to schism and strife in 190 e and umerous others. teros).the pact is a loose conglomeration of groups and individuals practicing chaos magic. a to found his own go.t.o. and became i, his magical system combined western cabbalistic magic with eastern tantrism, taoism, buddhism and yoga. f s on personal symbolism rat

s magical systems into a coherent whole. its membership included william butler yeats, arthur machen, sax rohmer, macgregor mathers, dion fortune, aleister crowley, israel regardie, a.e. wait n iot (the magical pact of the illuminates of thana glossary/ 127 tually became its sole ader the greater key of olom .the philosophical belief that abstractions, generalities or universals have no objective reality order of eastern templars. founded in the late 1800s, it claimed to koans.a buddhist method for meditation, it involves giving the meditator an idea with no simple answer on which to contemplate. the most famous is gwhat is the sound of one hand clapping? h lao-tse.founder of taoism. master therian.a name used by aleister crowley under which he wrote several of his most important books, in

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

s are called because of the relation of their divine progenitor with eve) hiram abiff then became grand master of the army of construction. in him the arts and crafts of all the sons of cain who had gone before had flowered. he was skilled beyond all others in the work of the world, without which the plan of jehovah must have remained forever a divine dream, and could never have become a concrete reality. the worldly acumen of the sons of cain was as necessary to the completion of this temple as the spiritual conception of the sons of seth, and, therefore, during the period of construction the two classes joined forces, the underlying enmity being hidden under a superficial show of amity. it was, indeed, the first attempt to unite them, and had that been accomplished the world history from

FULL MOON RITUALS

d serenity surround this circle. with love and respect nym' steps forward. removing a simple white candle from the pocket of her robe, she places it on the altar "mother with your light i ignite this candle a brighter year; a deeper peace is what i hope for my family and friends" then placing two baby rattles next to the candle "anu if it be your will, please let the dreams of my daughters become reality" before returning to her place nym' stops to hug red deer and owl and then steps back to wait for..deer, who approaches the altar grinning "tonight, i ask only that my dear friend have her best birthday yet of this turn upon the wheel" he simply states. with a grand genuflect, deer moves towards boudi and- still grinning mischievously- applies a mighty bear hug before presenting her with

FULLER J F C SECRET WISDOM OF THE QABALAH

obscure; for all we have done is to replace a by b, c, d, or e, not knowing what these letters mean. the symbol has changed, but what it symbolizes remains as inscrutable. granted that this is so, then it follows that our intellectual lives are purely symbolical existences. all our thoughts are nothing more than symbols of a mystery, whether it embraces god- the ultimate source of all things- or reality- the tangible world in which we live. all are, in fact, equidistant from what they represent and are, consequently, of equal value from the point of view of the represented. if say that ggod is ineffable h, ggod is inscrutable h, or ggod is omnipotent h, though the words differ we are saying no more than that ggod is h. all these word symbols are of equal value, because they in no way unco

ind. so also with practically all science; it is in itself the perquisite of the few whom we call the wise. today the fundamental difference between the science of this age and the science of past ages is that, whilst formerly the universe was looked upon as being full of symbols which, when read correctly, could lead us to the real being which they clothed, today the universe is considered to be reality itself, a tangible being, a something which exists separated from us and which we can probe with our physical senses and take apart and put together again as if it were a machine. the mystical conception has been replaced by the mechanical conception, and yet in itself the mystery remains as profound. christ understood this when he said: ggive not that which is holy unto the dogs, neither

no-thing, but as it were the thought of this cause. ghe constituted in the first place a point of light, which became the divine thought. h 21 our consciousness is the mirror which catches the rays of this thought; there-fore all thoughts are images of god's thought, and the more spiritual, alive, our consciousness becomes, the more perfect are these images, which are not illusions but symbols of reality. simon ben yohai stretched out his hands and cried: secret wisdom of the qabalah page 15 now ponder well upon all that i have this day revealed unto you! and know that none of these celestial palaces are light, nor are they spirits, nor are they souls, nor are they any form that may be seized hold of by any of the senses. know that the palaces are thoughts-seen through curtains. take away

en the inferior part is influenced, and that which is set over it in the superior world is equally [influenced, all are perfectly united together. 26 again and again is this idea repeated in different words, and from it is derived the talmudic maxim, gif thou wilt know the invisible, have an open eye for the visible h, which means that this world is the true bible which can lead us back to god or reality; gfor all which is contained in the lower world is also found in the upper [in prototype. the lower and upper reciprocally act upon each other. h 27 or as is written in the sepher shephathal: all that which is on the earth is also found above [in perfect prototype, and there is not anything so insignificant in the world that does not depend upon another above: in such a manner, that if the

our being; as certain also of your own poets have said, for we are also his offspring. h 42 but of all philosophies the closest-allied are those of the vedanta and of lao-tze. the indian system is a trinity in unity, the ineffable, incomprehensible brahm becoming apparent in the trimurti (tri= three and murti= bodies, brama, vishnu, and siva- creation, preservation, and destruction. the atman is reality, and the apparent world is maya, or illusion. man within him possesses an atman, or soul, which can only attain to reality through absorption by the atman or over-soul. this absorption is effected through meditation. taoism is in idea even more closely related. gtao produced one, one produced two, two produced three, and three produced all things. h what, then, is tao? there was a time whe

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

o, and diana constituted the triune god. the last two were the female and male energies, the former being the source whence they sprang. as soon as one is divested of a belief in the popular but erroneous opinion that the gods of the early egyptians and greeks were deified heroes of former ages, he is prepared to perceive the fact that, although to the uninitiated these gods appear numberless, in reality they all represent the same idea, namely: the dual, moving force in nature, together with light or wisdom. we have seen that when among the nations of antiquity civilization had reached its height, the god-idea was represented by the figure of a woman with her child; subsequently, however, as these nations began to decline, the creative energy comprehended simply physical life, or the powe

male procreative energy, should be god's house. as at the time represented by jacob there was evidently little or no spirituality among the israelites, this lord whom they worshipped was simply a life-giver in the most material or practical sense. the reproductive energy in man had become deified. it had, in other words, come to possess all the attributes of a god, or of a powerful man, which in reality was the same thing. it is this god personified which is represented as appearing to abraham and talking with him face to face. with this same god jacob wrestled, while the real god--the dual or triune principle, the jehovah or iav, no man could behold and live. to conceal the fact that the god of abraham originally consisted of a dual or triple unity, and that the deity was identical in si

ions. it would seem that as a people their conceit prevented them from acknowledging the dignity even of their gods, hence, they endowed them with the attributes best suited to their own depraved taste or pleasure, and then worshipped them as beings like themselves. it has been observed of the egyptians that they were wont to ridicule the greeks for regarding their gods as actual beings, while in reality "they were only the representations of the attributes and principles of nature" unlike the religions which succeeded it, egyptian mythology, as understood by the learned, was essentially philosophical, and dealt with abstractions and principles rather than with personalities. notwithstanding the importance which in process of time came to be claimed by males, and the consequent stimulation

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

hanhisownaccount leads one to believe.at fifteen years of age my sister frederica died;an"d supposethatmy cousinfirthand myself alone saw her body interred at kensal green. she passed awaywithoutthe benefitofsacraments, in the hasteofgoing away.thesorry dream of being wasnowa more sorry nightmare, while as to mypoormotherthe hopeless days ofmourningwenton for years.iwasmuchtoo dead myself for any reality of grief;butthe dull, the vapid, the unprofitable hadturnedsour in my heart and head.7since hisownrecovery from illness waite had beenworkingas a clerk, probably in a solicitor's office, in a position obtained forhimby james mellor smethurst, an elderly barrister.who became his cousins' guardian after theirmother'sdeath. waite saysnothingofhis clerical career,otherthanto indicatethatit las

entleman; similarly, when we hear a man insisting endlessly upon the superior character of his sanctity to the sanctity of the multitude, we feel tolerably certain that, whatever else he may be, he is not a saint.asaint, like a gentleman, is onewhohas forgotten his own pointsofsuperiority, being immersed in more interesting things.9and this mystical elitism,thoughtchesterton, isnotpoetry.noris it reality:andthen the mystic comes andsaysthat a green tree symbolizes life. it is not so.life symbolizes a green tree. just in so far as we get into the abstract, we get away from the reality, we get46away from the mystery, we get away from the tree. and this is the reason that so many transcendental discourses are merely blank and tedious to us, because they have to. dowithtruth and beauty, and th

ife. it is not so.life symbolizes a green tree. just in so far as we get into the abstract, we get away from the reality, we get46away from the mystery, we get away from the tree. and this is the reason that so many transcendental discourses are merely blank and tedious to us, because they have to. dowithtruth and beauty, and the destiny of the soul, and all the great, faint, faded symbols of the reality. and this is why all poetry is so interesting to us, because it has to dowithskies,withwoods,withbattles,withtemples,withwomen and wine,withthe ultimate miracles which no philosopher could create.in those terms waite could. never again be a poet, for after the resolutionofhis traumatic inner conflicts, poetry was no longer an end in itselfbutonly a means to an end: he was achievingadelayed

utonly a means to an end: he was achievingadelayedmaturity, and at the same time becoming increasingly self-aware, and venturing eagerly on to the shifting sandsof it was a new world for waite; a world that heldoutthe promiseofproviding the means to create something more significant than mere verse--6-'whileyetaboyisoughtforghosts'atthetime of his sister's death, in1874,waite had nodoubtas to the reality of life after death: her soul 'heavenward soaring, would bewiththeangels in the presenceofgod.butas his faith slowly ebbed away intheyearsthatfollowed he became increasingly sceptical of the church's teaching on the posthumous state of the soul, and increasingly pessimistic about the very possibility of survival. his doubt is reflected in an untitled sonnetwrittenin1878,which concludeswith

secondhand occult books was a significant partofhisworkforredway-italso gave him the technical background for his early fantastic stories.but their two approachesto magic and all other forms of occultism were quite different. machen was fascinatedbutcondemned itall-hewas rooted firmly in the churchofengland and never really deviated from his traditional christianfaith-whereaswaite sought a common reality behindbothoccultismandthe church. whatever the specific question at issue they would never be in agreement,butwouldalwaysargue overit furiously andjoyously.whenwriting to waite about their disputes over theholygrail, machen reminded him:was therenota tacit convention that we should avoid mere argument? if this still stands: good: if not: have at you forallyour opinions as to the church and

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

had its followers, although the continuing refusal of the medical profession to consider its claims as a curative agent prevented any real study of its phenomena in orthodox scientific circles.itremained the property of occultists, clairvoyants and those spir255 itualists who were able, by mental juggling, to fit the rationalist theory of animal magnetism into a world-view based on thefoundation19reality of spirit communion. spiritualism itself entered britain in the1850sand by1860was well-established.thebasis of spiritualism is a belief in the continuing, post255 humous existence of the individual human being in spirit form, the ability and willingness of spirits to communicate with the living, and the existenceofan orderly, happy and permanent spirit-world, in which the dead lived out th

either by mechanicalmeans-suchas ouija boards and table255turning-ordirectly, through the voice of a medium who could offer to individuals specific messages from particular spirits.thereaction of the churches was unanimously hostile and spiritualistic phenomena were condemned as fraudulent or, more usually, diabolic; but however disapproving of particular practices, the churches did not deny the reality of a spiritual order, and society as a whole maintained a solid belief in the supernatural.norwere all clerics equally hostile. some went so far as to holdseances-the'sittings' at which a medium, often in a trance, produces messages for those present-themselves, and one, the revd w. stainton moses, was fromi&]2until his death in1892a medium himself and the principal exponent of spiritualis

mendacious assertion that 'in 1888, after the publication of theqabalahunveiled,my husband started the working of his esoteric school..drwoodman anddrwynn-westcott aided in the adminis255 trative side of this school and its teaching to a certain extent" mathers' role in building the golden dawn was undoubtedly a crucial one, but he did not found the order; it was westcott who blended fantasy with reality and created it from nothing. and he was determined that it should be the only rosicrucian order. at first it was not, for there was also 'a certain bogus occult society known by the name of"ros. crux. fratres, or the order of the"dewand the light, whose headquarters are at keighley, and which has members in almost every town in england.'thisyorkshire society was exposed in the pages ofluci

r of some modern fakirs in india, though some, doubtless, would spell fakirs with an"e.'2butthesecretchiefs were not fakers. westcott was a firm believer in occult forces and mathers was a fully fledged ritual magician; it is most unlikely that any member who remained in the golden dawn, and certainlynonewho entered the second order, werenotfully convinced that what they learned there concerned a reality: beyond nature,buta reality nonetheless.theirprogress in occultism and magic depended on such a belief. in the firstorderthat progress was by meansofexaminations into the student's divinatory ability and knowledgeofthe kabba255 lah,butthey didnotrequire much intellectual power. aleister crowley was disappointed when he received his first knowledge lecture:'andnow i was entrusted with someo

leasediflcan join you inthis way,'thevision brings to mind the frontispiece of mathers' book,thebookofthesacredmagicof abra-melin themage(1898),which was widely known in the order.thisisrealmagic, but mathers makes clear in the introduction his own rejection of black magic, which he sets in opposition to the qabalistic magic that was practised in his order.healso reiterates his firm belief in the reality and malice of 'such fearful potencies as amaymon, egyn and beelzebub' and the necessity of right preparation 'pentacles and symbols are valuable as an equilibrated and fitting basis for the reception of magical force; but unless the operator canreallyattract that force to them, they are nothing but so many dead, and to him worthless, diagrams. but used by the initiate who fully comprehends

GILBERT THE MAGICAL MASON

under of rosicrucianism, would meet with hardly any sign of recognition in the best social or the literary circles of this country; and yet the mere publication in 1614 of a little pamphlet in germany, narrating the mode of foundation and the aims of the rosicrucian order, made such a stir throughout14themagical masoneurope, that even to-day there are extant six hundred tracts for and against the reality and thebonafidesof the doctrines of the order; which tracts were written and printed in germany and france alone, within a hundred years of the issue of the originalfamafraternitatis,or narrative of the establishment of the society of c.r. in estimating the relative importance of so voluminous a literature, we must remember that the era 1600-1700 was far different from the age in which we

man, or earthly being, who becomes able to reacha further glance atthekabalah105up to the denizens of spheres above, because spiritual beings above us cannot reach down and help those who do not so purify themselves that they are lifted up to the higher.thechief difficulty of the beginner either as a student of kabalah, or of esoteric theosophy, is,itseems to me, to conquer the impressions of the reality and materiality of matter. one must entirely relinquish the apparent knowledge of matter as an entity apart from spirit. the assertion that matter exists, and is the entity entirely different from spirit, and thatspirit-thegod ofspirits-createdit, must be denied, and the notion must betomout by the roots before progress can be made.ifmatter exists, it is something, and must have come from

rcy. chokmah is the wisdom of the crown, and the intelligence of mercy; and so on of the others. thus is the decad entire, referred to each unity of the decad.thename which is referred to kether, iseheieasher-eheie,existence is existence, being is proportional to being. this absolute affirmation is the last word of science, and the first word of faith: science having for its object, truth and the reality of existence; and faith having as its basis, the essentiality, the immutability, and the immortality of being. without faith, science perishes in the abyss of scepticism, and does not dare to affirm that even existence exists; it would thenbutobserve uncertain events, and would no longer rely on the evidence of the senses: it would no longer perceive existence,butonly beings, and no longer

been shrouded, veiled, and preserved, or eventotrace a distinct groove in the wheel of time inanyonenation or century,buthistory is at no time free from the survival of scraps of evidence that a mystic association was at work, preserving and consecrating some high ideal, some great dogma.theabsence of distinct and definite histories of secret monotheistic societies is really an evidence of their reality and of their successful operation, and the vast number of forms assumed by the true believers, at one time resembling a military organization, at another a priesthood, at another a philosophic sect, at another time the secret held by three, two, or even oneman-aking-atothers of widespread significance, is to mebutevidence of the reality of my contention. and i affirm, and could afford cons

p.theearly christians are said to have adopted this custom, and they marked their stones with the letters'p.u.a.p.'meaningpater-father,uios-son, andagion pneuma -holy spirit. mention must also be made of the 'philosophers' stone, the stone of the wise, in search of which so many students in past centuries have worked in vain, although there are many narratives in medieval tracts which declare the reality of such a stone and its discovery. there was a material aspect of the stone by which it might transmute the baser metals into gold; andreligious and masonic symbolism of stones 265there was a spiritual stone which should change the baser passions of men into aspirations towards the good and true. on the spiritual and metaphysical side eliphaz levi and hitchcock should be studied. on the ma

GILBERT THE SORCERER AND HIS APPRENTICE

ll to. me, through a medium, an incident known only to me and himself (which seems to be a frequent experience, and considered a convincing proof of bona fides, why should not my grand-some psychicmem.ories95father, who was an indian merchant, be abletogive me details of his own life, that would certainly be interesting, and mightbeverifiable from documents.ifthe.object is to furnish proof of the reality ofthecommunication, this wouldbefar more convincing than some trivial detail of domestic lifeknown to myself and. the deceased. or again, why should not my great-grandfather, who raised a company of his own to fight in the american war of independence, be able to give authorita255 tive details? i have sought in vain among professional mediums for some communication of afactunknown to me, b

rticles for no apparent reason except to demonstratethat'they' are there.itseemseasier,bothinthe caseofthe witchcovens,andoftheseances, to assume some as yet unknown force accidentally set in motion. but the visions, which seem reallytohaveoccultvalue, as throwing light on the mental outlookofthe. period, occurred so far as onecanmake out between waking and sleeping; and we find the dream and the reality so .closely blended that it is impossible to disentangle them. thus a white witch charged withhealing,andcondemned tobe.burnt, while lying in prison awaiting execution, dreams of a beautiful youth who appears and gives her a rose, with the assurance thatsheshall suffer no pain. on awaking, the rose is physically there, and she goes to the stake without a tremor 'being assisted of her maste

every note struck upon the violin would produce a corresponding vibration and thrill in your instrument upon the table, you have a sort of rough image of how by some strange sympathy which can scarcely be even expressed in words or in thought, the manas body governs, and controls, and modifies, and moulds the physical body. that is the task of the manas body, the mental individuality, the mental reality of every one of us. it is a more or less faulty instrument that is given to that manas body to operate upon. it has its heredity, its hereditary diseases it may be, its acquired diseased, its limitations of brain and of intellect, its nerves, its nervous affections, all these things, all its limitations and hindrances. the task of the manas substance, of the real man, is to mould that phys

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

and junior deacon 35[35] brockbank to yarker, 31 january 1887. the letter is in the library of ugle g. turner, v.w. supreme grand pursuivant benjamin cox, v.w. supreme assistant grand pursuivant. at this stage these eleven brethren apparently comprised the entire membership, but more were soon recruited which was just as well since, in theory, the rite already possessed three lodges. from myth to reality the growth of the rite the first two lodges (strictly speaking they were styled lodge and temple, but for convenience i shall describe them simply as lodges, emmanuel no. 1 and egyptian no. 2, were warranted on 13 january 1877, while the third lodge, st. john s no. 3, did not receive its warrant until 6 february. they were to meet, respectively, at bristol, manchester and baildon (near shi

GILBERT R A THE MASONIC CAREER OF A

so far as their appearance goes (f) various representatives of the genevan government. i had throughout especial marks of kindness and consideration from all those who were evidently the better placed of the gathering'74[74. the ceremonies however greatly impressed him 'the ceremony throughout was read or recited, the rituals not being committed to memory as in english masonry. the effect was in reality much better, but it is possible that the ritual lends itself especially to this kind of delivery as it was more narrative and exhortatory than are the craft degrees. i wish in any case to record that as regards both grades the rites could have scarcely been simpler, more impressive or worked with more smoothness and dignity' later he found the ceremony of raising to the grade of knight ben

GLOBAL FREEMASONRY

qur'an denies darwinism, perished nations, for men of understanding, the prophet musa, the prophet yusuf, the prophet muhammad (saas, the prophet sulayman, the golden age, allah's artistry in colour, glory is everywhere, the importance of the evidences of creation, the truth of the life of this world, the nightmare of disbelief, knowing the truth, eternity has already begun, timelessness and the reality of fate, matter: another name for illusion, the little man in the tower, islam and the philosophy of karma, the dark magic of darwinism, the religion of darwinism, the collapse of the theory of evolution in 20 questions, engineering in nature, technology mimics nature, the impasse of evolution i (encyclopedic, the impasse of evolution ii (encyclopedic, allah is known through reason, the qu

magicians of pharaoh's regime. it is, in fact, the kabbalah which was passed on from there by a number of jews. the kabbalah assumed a form that enabled ancient egyptian and other pagan doctrines to insinuate themselves into judaism and de- global freemasonry gg velop within it. kabbalists, of course, assert that the kabbalah simply explains in more detail the hidden secrets of the torah, but, in reality, as jewish historian of the kabbalah, theodore reinach, says, the kabbalah is "a subtle poison which enters into the veins of judaism and wholly infests it."26 it is possible, then, to find in the kabbalah clear traces of the materialist ideology of the ancient egyptians. the kabbalah a doctrine opposed to creationism god reveals in the qur'an that the torah is a divine book that was sent

eved to be best in human beings, rather than on any supernatural authority" 33 the clearest definition of humanism, however, has been put forward by those who espoused it. one of the most prominent modern spokesmen for humanism is corliss lamont. in his book the philosophy of humanism, the author writes: 5[ hf humanism revisited [in sum] humanism believes that nature. constitutes the sum total of reality, that matter-energy and not mind is the foundation stuff of the universe and that supernatural entities simply do not exist. this nonreality of the supernatural means, on the human level, that men do not possess supernatural and immortal souls; and, on the level of the universe as a whole, that our cosmos does not possess a supernatural and eternal god.34 as we can see, humanism is almost

same book, it is clear that when freemasons speak of the "great architect of the universe" they mean nature, or, that they worship nature: apart from nature there can be no power responsible for our thought or our activities the principles and doctrines of masonry are scientific facts based on science and intelligence. god is the evolution. an element of it is the power of nature. so the absolute reality is the evolution itself and the energy that encompasses it.43 the magazine mimar sinan, a publishing organization especially for turkish freemasons also gives expression to the same masonic philosophy: the great architect of the universe is a leaning toward eternity. it is an entering into eternity. for us, it is an approach. it entails the on-going search for absolute perfection in eterni

possible to learn the nature and conditions of progress and evolution.80 this quotation underlines that though a few masons of lower degree think that masonry is a charitable and social organization, it is actually about the secrets of human existence. that is, the outward appearance of masonry as charitable or social organization is actually a guise to hide the philosophy of the organization. in reality, masonry is an organization that aims to systematically impose a specific philosophy on its members as on the rest of society. as we said at the beginning, the fundamental element of this philosophy, one which has transpired to masonry from pagan cultures, especially that of ancient egypt, is materialism. dcf materialism revisited the compass and square depicted with the eagle, one of anci

GNOSTIC CATECHISM

so far as their appearance goes (f) various representatives of the genevan government. i had throughout especial marks of kindness and consideration from all those who were evidently the better placed of the gathering'74[74. the ceremonies however greatly impressed him 'the ceremony throughout was read or recited, the rituals not being committed to memory as in english masonry. the effect was in reality much better, but it is possible that the ritual lends itself especially to this kind of delivery as it was more narrative and exhortatory than are the craft degrees. i wish in any case to record that as regards both grades the rites could have scarcely been simpler, more impressive or worked with more smoothness and dignity' later he found the ceremony of raising to the grade of knight ben

GNOSTIC HANDBOOK

hat produces the seasons and the course of the year and controls everything in the visible world and moreover is in a way the cause of all that he and his companions used to see. republic, plato. 516ff. plato, then, is illustrating for us the state of man, his insight is clear and precise. man is chained by his attachment to his perceptions which are based on materialism and rationalism. the only reality he sees is a reflection and this reflection creates an illusionary world around him. the true source of what he perceives is found in the world of ideals and yet he cannot even contemplate this source since his view of reality is conditioned by his belief in the primacy of the material world. the world of ideals is the real source of wisdom but to appreciate this world, we must expand our

s a reflection and this reflection creates an illusionary world around him. the true source of what he perceives is found in the world of ideals and yet he cannot even contemplate this source since his view of reality is conditioned by his belief in the primacy of the material world. the world of ideals is the real source of wisdom but to appreciate this world, we must expand our understanding of reality from the limited perceptions of sense to a multifaceted universe of many dimensions and realities, we must move from the mountains of earth to the "great chain of being. this "chain of being" we will discuss further in this work, in the meantime, we need to consider what is means in regards to how we understand truth or gnosis. the religious systems, ideologies and movements which have evo

iddle ages and down to the late eighteenth century most educated men were to accept without question- the conception of the universe as a" great chain of being, composed of an immense or infinite number of links ranging in hierarchical order from the meagerest kinds of existents. through every possible grade up to the ens perfectissimum" great chain of being, arthur lovejoy. modern mans vision of reality can be seen like those locked into plato's cave, he perceives only shadows and presumes these to be real. this is far more dangerous than we admit, for if we limit our reality to our sense alone then we remove all possibility of ethical or spiritual insight and reduce existence to material banality. while psychology may wish to somewhat expand our horizons by positing spiritual equivalents

ns having been previously conversant with only two so the citizens of that celestial region may aspire yet higher and higher to the secrets of four five or even six dimensions thereby contributing to the enlargement of the imagination and the possible development of that most and excellent gift of modesty among the superior races of solid humanity preface to flatland if we for a moment accept the reality of the great chain of being, then we can theorise that the universe is multi-dimensional and has many levels of existence. if we consider this for a moment and ponder how "real" our dimension seems to us, then perhaps other levels would be perceived as concrete and real as our own from within their own vantage-point. this very concept was the basis of a fascinating story written by edwin.a

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

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

conclusion that it is the sun that produces the seasons and the course of the year and controls everything in the visible world and moreover is in a way the cause of all that he and his companions used to see. republic, plato. 516ff. plato, then, is illustrating for us the state of man. his insight is clear and precise. man is chained by his attachment to matter and his fallen condition. the only reality he sees is a reflection and forms a illusionary world around him. this is known as the dialectic system or the world of the archons. the true source of all things is found in the world of ideals- the spiritual planes. in the gnostic school these are known as the static system or the treasury of light. the allegory of plato is an important place to start as it gives us a keen understanding

same is undoubtedly true. whether, for example, we speak of an error arising in the divine mind, an opposite appearing as a reflection of the logos or of satan being expelled from heaven, we are simply using different metaphors for the same cosmic event. it seems that many twentieth-century religious movements have become so locked into semantics that they end up arguing about things which are in reality, only different perspectives of the same truth. gnostic theurgy page 15 when we examine the gospels we find ample evidence for different appreciations of the divine mysteries, jesus spends an inordinate amount of time discussing the importance of parables, and seems to delight in using stories with multiple meanings. even the numerical descriptions of his disciples in the gospels have such

ever, in the twentieth century as research into holography and light revealed many secrets, these ancient traditions suddenly began to make a lot more sense. in this lesson and the one following we are going to examine both the ancient and modern basis for a multidimensional model of the universe and man. the scientific basis for this understanding is found in what we call the refraction model of reality. the refraction model of reality the refraction model is based on the simple observation of what occurs when light is refracted through a prism. if a light is shone through a prism the result is a spectrum of colour (fig 4. the ancient gnostics used the rainbow as a symbol for the multi-faceted nature of the universe, and when we consider the refraction model we can see why. in simple term

tation to create the various dimensions of the scheme of things which now exist. in theological terms the first cause energises the logos or the word (the matrix) and the multi-faceted universe results. in this model we can see three distinct stages: gnostic theurgy page 23 1. the source of energy. 2. the matrix. 3. the resulting spectrum. this can be applied to many different levels of spiritual reality. from a universal perspective it can be seen as a way to understand how the seven planes of existence are formed and how the one becomes the many. when considering humanity our model is even more expressive, energy is received into the mind/brain complex (the matrix) and it is distributed through the sevenfold systems in the organism. these systems vary depending on the form of energy rece

source. 2. the quality of the matrix. on a simple level, these straight-forward answers are pregnant with truth. as we shall show later if you vary the quality or quantity of the energy, the spectrum itself suffers. accordingly, since we know that in the lower worlds the spiritual light we receive is actually a mixture of positive and negative forces, then we can understand how our experience of reality is influenced and conditioned through the energy we receive. if we go further and contemplate how the brain/mind complex is programmed with painful memories and neuroses, we can appreciate how energy distributed from the spiritual worlds can be distorted by flaws in the matrix. we can also see how the resulting spectrum (our emotional/physical reality) is conditioned and influenced by vari

GOETIA LUCIFERIAN

spirit, whom you would will your desire to become flesh. n lerajae leraikha is a marquis whom governs 30 legions of spirits, whom is a familiar of arms, weapons and marksmanship. he appears as a green clad archer, while sometimes in some older military uniform which appears to be of the civil war area. in an initiatory sense, lerajae is very useful in directing ones desired goals and making them reality. for instance, one would summon lerajae when one wants to obtain a specific goal i.e. job, trip, item, etc. the archer as he is known is useful in the sense of hitting the mark. 43 o eligos eligos is a duke who appears as a knight, whom carries a lance and a serpent. eligos may reveal hidden secrets i.e. within the self, outer as well. eligos is also a divinatory spirit as well, who may re

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

its performance the magician traces a protecting circle, while his imagination is formulating an astral circle of fire within which to pursue his work. at the north, south, east, and west of this circle banishing pentagrams of the element earth are traced with the wand or sword. as these pentagrams are formed in midair with the elemental weapon, every effort should be made to impart vitality and reality to them. the blind performance of this ritual, as is so true of every aspect of theurgy, is quite useless, and is a waste of both time and energy. the imagination, simultaneously, should be stimulated to create these pentagrams about the magician on the astral plane in glowing figures of fire, so that through the streaming lines of light and power, representative of the spiritual being, no

should be this ritual. the rationale of its action depends on the purification of the constituents of the nature of the magician. every molecule, every cell astral, mental and physical is concerned, inasmuch as the basis of each principle is grounded in centers of energy and spiritual force. these microscopic points or monads, are the minute sensitive points of spiritual consciousness, and in the reality of their existence and function is based not only the deepest sense of individuality but the basis of matter itself, and its concomitants of energy and physical life. these monads are at the root of the cell as of a mineral, brain matter as well as of vegetable life. the result of the formulation of the circle of fire and the flaming pentagrams, the vibration of the god-names and the invoc

GOLDEN DAWN RITUALS SADD

ral triangles cut off, thus allowing the top to remain flat; a truncated pyramid. in the admission badge of the 28th path, the four sides were attributed to the four elements, while the flat top was conceived to be the throne of eth or m. hitherto, the squares of the enochian tablets have been perceived to be flat and nondimensional when treated as a whole. let the adept take clear notice that in reality they are represented as being pyramids. like the entrance badge of the 28th path, there be practical magical significance and importance as the adept will, in the future learn, that each square has a mixed nature and entereth into an entire world. each side of the pyramid is to be colored according to its own appropriate element, or thou shalt leave it white to represent the nature of m. t

GOLDEN DAWN RITUALS SCONTINUED

riangles cut off, thus allowing the top to remain flat, a truncated pyramid. in the admission badge of the 28th path, the four sides were attributed to the four elements, while the flat top was conceived to be the throne of eth or spirit. hitherto, the squares of the enochian tablets have been perceived to be flat and nondimensional when treated as a whole. let the adept take clear notice that in reality they are represented as being pyramids. like the entrance badge of the 28th path, there be practical magical significance and importance as the adept will, in the future learn, that each square has a mixed nature and entereth into an entire world. each side of the pyramid is to be colored according to its own appropriate element, or thou shalt leave it white to represent the nature of m. t

GOLDEN DAWN RITUALS T

veae cormpt. 25 the stars be numbered. torzu! zacar! od zamran aspt sibsi butmona arise! move! and appear before the covenant of his mouth ds surzas tia baltan. odo cicle which he hath sworn unto us in his justice. open the mysteries of qaa od ozozma plapli iadnamad. your creation and make us partakers of the undefiled knowledge. notes on the calls the adept should be aware that the first call in reality is a silent call, or in actuality no cal at all, in that it corresponds to the godhead. notice that there are 19 calls, one of which is beyond our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formular of a.r.a.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to us but (1) unto the third order. thus, sublimely, this call can only be delive

GOLDEN DAWN RITUALS T3

veae cormpt. the stars be numbered. torzu! zacar! od zamran aspt sibsi butmona arise! move! and appear before the covenant of his mouth 25 ds surzas tia baltan. odo cicle which he hath sworn unto us in his justice. open the mysteries of qaa od ozozma plapli iadnamad. your creation and make us partakers of the undefiled knowledge. notes on the calls the adept should be aware that the first call in reality is a silent call, or rather no call at all, in that it corresponds to the godhead. notice that there are 19 calls, one of which is beyond our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formulae of a.r.a.r.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to us but 1 unto the third order. thus, sublimely, this call can only be delivered i

GOLDEN DAWN RITUALS Z3

one, the hierophant commands the removal of the rope which has hitherto been purposely retained, symbolically to restrain the actions of the natural man, whose temptation is towards the evil persona. the four pillars being thus firmly established, the candidate is invested with the badge of the white triangle of the three supernals formulating in darkness. now, also, the higher self is enabled in reality to form a link with him, if the human will of the natural man be in reality consenting thereto. the free-will of the natural man is never obsessed either by the higher soul or by the ceremony, but, the will consenting, the whole of the ceremony is directed to strengthening its action. as the badge is placed upon him, it is as if the two great goddesses, isis and nephthys, stretched forth t

GOLDEN DAWN RITUALS ZAM14

the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" step 24 pass between the pillars, face east. 6 "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend" step 25 visualize the deceased now standing well in front in the east, and address him thus "whoever thou art in reality, and wheresoever thou mayest be now, by the power of the spirit devolving upon me by this ceremony, i do project unto thee this ray of the divine white brilliance that it may bring thee peace and happiness and rest" step 26 make the sign of the enterer three times to project the light "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature

GOLDEN CHAIN AND THE LONELY ROAD

rs may occur. instead of dismissing such claims out-of-hand, we might be wiser to encourage such people to work with their imaginations and discover what it is that is trying to manifest through them. the 'falsehoods' may in some instances be adumbrations of something more interior, but first such individuals must be made aware of the inner process whereby phantasy assumes the guise of historical reality. a refinement of method is required in order for us to recognise the imaginal fore-shadowing of spiritual presence. as aforesaid, communicable inspiration is the simplest sign of veracity. where a genuine interior activity is augured and imaged-forth in phantastical invention, let us consider that the divine imagination contains its own denizens- the 'messengers' of godhood, and that the s

rdeals are allies, companions and advisors upon a path with but few mortal compatriots. conclusion: initiation is a bridge with one end whilst it is evident that there is a broad range in the typology of sabbatic initiations as operative in the contemporary observance of the cunning-craft, such differentiation does not adhere to artificial borders; type is not strictly separated from type. in the reality of practice, one form overlaps with another and numerous combinations arise according to circumstantial requirements. nonetheless, an awareness of different types permits us to gain a more refined comprehension- a subtle discrimination between the myriad forces acting through a situation, thus enabling us to state with greater clarity the spiritual provenance of our own individual work. al

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

s a robed and bearded individual; his symbol, too, was the rattlesnake.6 what emerged from all this, as the leading authorities agreed, was that the mexican legends collected and passed on by spanish chroniclers at the time of the conquest were often the confused and conflated products of extremely long oral traditions. behind them all, however, it seemed that there must lie some solid historical reality. in the judgement of sylvanus griswold morley, the doyen of maya studies: the great god kukulkan, or feathered serpent, was the mayan counterpart of the aztec quetzalcoatl, the mexican god of light, learning and culture. in the maya pantheon he was regarded as having been the great organizer, the founder of cities, the former of laws and the teacher of the calendar. indeed his attributes a

e been several other things. the truth is that nothing is known about the social organization, ceremonies and belief systems of the olmecs. we do not know what language they spoke, or what traditions they passed to their children. we don t even know what ethnic group they belonged to. the exceptionally humid conditions of the gulf of mexico mean that not a single olmec skeleton has survived.12 in reality, despite the names we have given them and the views we ve formed about them, these people are completely obscure to us. it is even possible that the enigmatic sculptures they left behind, which we presume depicted them, were not their work at all, but the work of a far earlier and forgotten people. not for the first time i found myself wondering whether some of the great heads other remark

n 3000 years ago. one day (the story goes) when a certain wise man named manu was making his ablutions, he found in the hollow of his hand a tiny little fish which begged him to allow it to live. taking pity on it he put it in a jar. the next day, however, it had grown so much bigger that he had to carry it to a lake. soon the lake was too small. throw me into the sea, said the fish [which was in reality a manifestation of the god vishnu] and i shall be more comfortable. then he warned manu of a coming deluge. he sent him a large ship, with orders to load it with two of every living species and the seeds of every plant, and then to go on board himself. 39 manu had only just carried out these orders when the ocean rose and submerged everything, and nothing was to be seen but vishnu in his f

of deglaciation, particularly the episodes of very rapid and extensive melting, must have been worse. let us not jump to conclusions about the state of social, or religious, or scientific, or intellectual development of the human beings who lived through the sustained collapse of that tumultuous epoch. the popular stereotype may be wrong in assuming that they were all primitive cave dwellers. in reality little is known about them and almost the only thing that can be said is that they were men and women exactly like ourselves physiologically and psychologically. it is possible that they came close to total extinction on several occasions during the upheavals they experienced; it is also possible that the great myths of cataclysm, to which scholars attribute no historical value, may contai

ablish the specific nature of the climatic, seismic and geological events linked to the various advances and retreats of the ice sheets which killed off the animals. we might reasonably guess that tidal waves, earthquakes, gigantic windstorms and the sudden onset and remission of glacial conditions played their parts. but more important whatever the actual agencies involved is the stark empirical reality that mass extinctions of animals did take place as a result of the turmoil of the last ice age. this turmoil, as darwin concluded in his journal, must have shaken the entire framework of the globe .3 in the new world, for example, more than seventy genera of large mammals became extinct between 15,000 bc and 8000 bc, including all north american members of seven families, and one complete

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

nown the nature of this phenomena, and used its nature, for almost as long. second, those in the know are interactive with the phenomena and have long been so. indeed, separating out the phenomena, the legend, the myth-makers and the illuminati or initiates of the true nature of the phenomena is difficult. third, the phenomena themselves are inherently intangible, but are able to impinge upon our reality in a phenomenological way. because they are archetypal. through mythos, archetypes are quite capable of setting real events into motion. fourth, the illuminati of the phenomena become intertwined with the legend or mythos itself, and thus take on the legend s power to impinge. the fully illuminated are in control of reality to the extent that the mythos itself is in control. they also, in

st immediately, but by the end of the decade the scandal overwhelmed the publishing house, and the shaver material ceased appearing. palmer attempted to revive interest in the early 1960s, during which time i became involved with both shaver and palmer. they were quite different types; shaver, like adamski a pragmatic visionary, considered these entities to be physical beings and a literally true reality. palmer was inclined to see it more in metaphysical astral terms, leaving a few individuals like myself sort of on the fence. palmer presented the material with a mystery that seemed to have physical, psychological and paranormal components. shaver first encountered palmer when the former sent palmer something he called the mantong alphabet a sort of cipher that he claimed was the root-lan

s not the cipher of the ufonauts in its current form, but many key names and words used in the shaver material, sometimes capitalized for emphasis, yield startling results for the ufologist and occultist when reduced to cipher and decoded, using the methods outlined in this book. example: according to shaver, the dero used advanced telepathy augmentation machines, which serve as a kind of virtual reality projector throughout the caves and on surface people. the machine used is called a telaug, or 80 in the cipher, identical to all cavern and records. mantong itself equals 92, the number of reading. as we have established, 92 can also be thought of as 9+ 2, which equals 11, the key to the cipher of the ufonauts. one could easily interpret this as, reading mantong means using the cipher base

1 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 sephiroth were emanated by means of the flaming sword, or lightning flash, which descended from kether to malkuth. they also say that this was followed by the ascent of the serpent of wisdom who thus formed the paths. they showed his head at the top of the tree, in the path leading from kether to chokma, which is t

es of emanations or expressions or intelligences that devolve increasingly toward our material form of existence and thus towards accessibility in the conventional sense. but the manifestations also increasingly become subject to subdivision into arbitrary concepts such as good and evil as these are commonly understood. and they also become closer and closer in form and content to our own mundane reality, though in the relativity of things, these higher intelligences may seem unspeakably powerful, mythic and divine. the gnostic view has tended to be that what the external world of the conventional person understands as god, devil demon, angel or, more recently, extraterrestrial beings are, in fact, such emanations of the unspeakable ultimate. indeed, the ancient gnostics saw the god and de

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

must imagine that the deity comes before you. the known signposts of the operation should be of service during this step. atthe climax of the operation, you will actually see and/or hear the deity or demon invoked. if a demon strikes you, you will suffer the pain accordingly. however, no one elle around you will probably be able to see or hear the deity except yourself. this in no way lessens the reality of the demon or deity. if a scribe is at hand, you will want to speak aloud what you see and hear. if you can formulate your subtle body and rise on the planes, then you can go to the deity rather than have it come to you. the results will be the same except that f ull remembrance of astral traveling experiences is difficult. after every successful invocador or evocation always banish the

sp is your own private concern. if you fail, you can always try again at a later time. the degree of guilt or self-doubt within you will determine the measure of your success because these are the elements that strengthen ldcipsp. 203 zaa, an adventure with yourself maya or illusion is an element which enters into all finite things, for everything that exists has only a relative, not an absolute, reality, since the appearance which the hidden noumenon assumes for any observer depends upon his power of cognition. h.p. blavatsky, the secret doctrine after you have successfully entered the three lowest aethyrs, tex, ru, and bag, you wi l l be ready for an adventure in loneliness; a meeting with yourself alone. this takes place in the 27th aethyr, zaa, the aethyr of solitude. the three governo

ley was in lin he had the impression "i am the eye" the eye is a glyph for consciousness. in enochian, the word for eye is ooaon which has the numerical value of 146. this number corresponds to the four governors because 146x10=1460. the feeling that you will have in un is that your upper eyelid is spirit while your lower eyelid is matter. with experience you should be able to see both aspects of reality in this aethyr. 215 asp, your reincarnating ego esoteric philosophy teaches the existence of two 'egos' in man, the mortal or `personal' and the higher, the divine or' impersonal'calling the former "personality" and the latter "individuality" h.p. blavatsky, glossary to the key to theosophy the 21st aethyr is the aethyr of causation, asp. the word asp has the number 22, which is also the n

ers reversed: egoity, egoism, seduction, conceit 11 ikh anticipation, tension, hope, expectation, readiness reversed: fear, surprise, lack of preparation 10 zax confusion, incoherence, madness, insanity, subconscious control reversed: order, structure, rationality, conscious control 9 zip bliss, ecstasy, femininity (maiden) reversed: pain, discord, femininity (crone, witch) 8 zid truth, identity, reality, masculinity (lover, husband) reversed: unreality, deception, masculinity (boy) 7 deo love of others, freedom reversed: love of self, restriction 6 maz creative power, action without karma reversed: destructive power, action with karma 5 ut truth, outcome, success, the right path reversed: error, failure, the wrong path 4 paz good relationships, attraction of opposites, lovers reversed: ba

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

u'ood priiiting workst frome, and london, q'u^ al..io- preface to the second edition (1844) now that i am able to put my germinated sprout of germau mythology into its second leafing, i do it with a firmer confidence in the unimpeded progress of its growth. when the first shyness was once overcome, seeking and finding came more quickly together; and facts, that rebuked any effeminate doubt of the reality of scientific discoveries on a field till then considered barren, started up on every side, till now there is a glut of them. well, i have got my joists and rafters, drawn some lines, laid some courses, and yet guarded against pretending to finality; for who would do that, so long as in one place the materials are wanting, and in another the hands are still full with fetching? i wish to ex

nglo-saxon influence, blindly or wilfully overlooking its connexion with the relics of eld in germany proper, and thinking to set it all down to nurses and spinning-wives (p. 1230, whose very name seemed, to those unacquainted with the essence of folk-lore, to sound the lowest note of contempt. they have had their revenge now, those norns and spindle-bearers. one may faii'ly say, that to deny the reality of this mythology is as much as to impugn the high antiquity and the continuity of our language: to every nation a belief in gods was as necessary as language. no one will argue from the absence or poverty of memorials, that our forefathers at any given time did not practise their tongue, did not hand it down; yet the lack or scantiness of information is thoughtlessly alleged as a reason f

crook the reinhart of our apologue must be resolved into a historical one, the siegfried of our heroic lay into arminius, civilis and siegbert by turns, tanhauser into ulysses. preface. xxvll in all that i had gathered by a careful comparison of original authorities on sorcery and witches, he of course can see neither circumspectness nor moderation, who gravely imagines that witchcraft was once a reality, who from the minutes of a single trial in 1628 jumps at once to the greek dionysia, makes the devil dionysus, and warms up again the stale explanation of hexe (witch) from hecate. this is allowing the devil a great antiquity in comparison with those heroes; to me eeinhart and isengrim seem to reach up far higher than the -ninth century, and siegfried even beyond arminius, therefore a long

is meant^ 2 ungerechte siebner, moser's patr. phant. 3, 309 'filrig marcher, will o wisps, in hebel's poem. mone's anz. 1835, 408. 1838, 223. westendorp p. 511. 3 yet there are some hrausende gcistcr (blustering spmts) that go singly too, as' jungfer eli' in the davert, deut. sag. no. 121. their name of' braus. g' is vouched for by plitt's nachr. von wetter p. 42. fueious host: wuotax. 919 as in reality. an unprinted poem of eiidiger von munir contains among other conjuring formulas 'bi wuotanges her' wuotunc and wuotan are two names of one meaning. wuotan, the god of war and victory, rides at the head of this aerial phenomenon; when the mecklenburg peasant of this day hears the noise of it, he says' de wode tilt (zieht/ adelung sub v. wiithen; so in pomerania and holstein* wode jaget/ w

^ in the as. laws deojlum geldan means simply to serve the old gods. this mode of thinking, which gave the ancient deities more than their due, could not' forsachistu diobole (dat' ec forsacho diahole end allum dioholgclde end allcm dioboles wercum end wordum, thuuer eude wuden eude saxnote eudo allem them unholdum the bii'o senotas siut. loog devil. always be avoided^ so long as a belief in tlie reality of those gods was undestroyed in the hearts of men: the new doctrine could more easily take root and germinate by representing the old as odious and sinful, not as absolutely null; the christian miracles looked more credible when something supernatural was allowed to time-honoured heathenism too. this view found a precedent in the new test, itself: the god beelzebub of the o.t. had dropt i

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

may be of much higher antiquity; it is closely related to the story of three live and three dead kings. 4 this mode of representing death, which soon became universal, stands in sharp contrast with the ancient portraitures and the old heathen conceptions of him. the engaging form of the genius, akin to sleep, the childlike angel of death, is now supplanted by a ghastly figure copied from the grim reality of corruption in the grave. yet even here poetry steps in with her all-embracing, all-mellowing influence. the older conceptions of death as leading away, as attacking, as dancing, applied to this new and hideous figure, have called forth a host of truly popular, naive and humorous art-productions; nay, their wealth is not nearly exhausted by the artists yet. without this bag of bones 1 to

all the other dialects becomes a sing, ohg. urlac (neut? graff s quotations 2, 96-7 leave it doubtful, notker uses urlag as inasc, pi. urlaga, os. orlag, as. orlceg, all denoting a fixing from the first; but as the most momentous issue of fate was to the heathen that of war, it early deviated into the sense of bellum, and in hel. 132, 3 urlagi bellum seems distinct from orlag, orleg fatum, but in reality both are one. so the ohg. urteil, urteili, as. ordcelj from being the award of a judge, came to mean that of battle. the os. compound aldarlagu (vitae decretum, hel. 125, 15 retains the old plural form. now aldr, aldar is strictly aevum (p. 792, and hveila, ohg. india tempus, but also vitae tempus; hence these words also run into the sense of fatum, conf. as. gesceap-hwil, orleg-hwtt, beow

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

cious, such as speaking.those for which conscious effort is produced. actual.that which is responsible for exciting in the objective consciousness, through the sensations of the objective senses, such concepts as weight, breadth, length, bulk, etc. actualities are the manifestations of the law and order of vibrations and are associated with "action. actualities need not be realities.(see the term reality. adept.one who exhibits a particular skill or proficiency in some subject or activity. in the mystical sense, one who has attained illumination and a mastery in applying his knowledge of cosmic laws and principles to the affairs of life. akashic records.the term is a mystical and allegorical one. it refers to the indelible record of all events, occurrences, and knowledge which is an integr

t of anything we comprehend through the five objective faculties depends, for its accuracy and its effect on us, upon our knowledge and beliefs. our concept of material things changes as we grow older, more experienced, and more illuminated. not the actuality of any thing but our realization of it and our interpretation of it form our concept. by conceiving and giving our conception the power and reality of an actuality do we tend to create. in the beginning of all creation there was.and always will be.conception.(see reality, also actuality. conscience.the term in our ritual and teachings to indicate the "still, small voice" of the master within; the cosmic mind with its inspiration and urge; the mind of the psychic self, knowing all truth, all law, all principles, ever constructive in de

ioning and the subconscious mind is consequently and proportionately active or superactive. for psychic experience of the average and desirable nature the borderline state is more efficient and calls for no assistance from any operator.(see borderline state. i idealism.in philosophy, the concept that ideas are fundamentally real. idealism as a philosophy expounds the notion of a mind cause behind reality as opposed to a mechanistic concept of the universe. illuminati.to students of mysticism and occultism, the term generally means the enlightened ones. it means those who have received illumination, or light, in the sense of attaining cosmic consciousness, a realization of the omniscience. the term has been traditionally and historically applied to rosicrucians and martinists. the rosicruci

lumination from knowledge. the former is apperception or clear understanding as well as a mere accumulation of ideas gained from experience. imaging.imaging is the power of the mind to reproduce mental images. imaging is thus a form of visualization. when we image we 180 reassemble in our consciousness all of the detailed parts or impressions of things that once composed an actual experience or reality which we perceived. a distinction must be made between imaging and imagination. imagination is principally the constructive process of the mind. it is the combining of mental forms to comprise a new image, something not yet outwardly experienced. imagination includes imaging, but imaging or visualization need not be a form of imagination. if, for example, we recollect in detail a tree whic

hrough a sea of vibratory energy which is one vast spectrum or keyboard. the highest octaves produce what is termed psychic phenomena. knowledge.the rosicrucians ever held that one could not know of anything except through personal experience. for this reason a distinction was made between belief and knowledge. the experience which is thus necessary may be through objective realization or psychic reality, but there must be the personal realization. it is customary for a mystic to say that he either knows or does not know when speaking of the experiences, problems, or facts of life and nature; nothing is accepted by him on faith and he has no beliefs.[182] l life and life force.the mystery of all ages. two methods of examining its nature lead to false conclusions; the chemical method would

HAMIL THE ROSICRUCIAN SEER

tercourse with spirits, i am not punished for that, because 1 believed them to be the highest. those for whom 1 mistook them look upon me with pleasure and with pity, and they do all that is possible to keep me from falling a step lower. by their aid 1 shall be able to rise gradually to a better state of existence. but there is one thing that 1want out of my possession, that 1 want to see back in reality upon earth before 1 canrest-thebook that 1 have treasured at all times more than my life, and at the last, when i am well aware that my thoughts should have been directed to a far different subject, it was my only aim to take it with me, andifi could not do that to keep it from those who destroyed me.'fromthat time to this 1 have incessantly wandered about trying to bring that book back in

ther or not the various scryers were able to sarisfy themselves as to the truth of their received messages. with hockley's undoubted faith in the crystalitseems rather surprising that he should have indulgedinthis testing.)crystalmsvol.6,pp.124-6thewriting which is seen in the mirror is done by the spirit forming the letters in his mind as each word passes through his mind, so they take form of a reality andappear-theseer who sees and the spirit through whose mind these ideas pass are for the time one, but they are united by so slight a cord that the least thought jars it, when it is joined the writing appears small and110therosicrucianseerthine to manifest unto me so much glory in this crystal stone (or glass receptacle) thus consecrated and charged that i, thy unworthy servant, may there

HANDBOOK OF EGYPTIAN MYTHOLOGY

er forms. hu was the power of authoritative speech, which enabled the creator to bring things into being by naming them. in coffin texts spell 335, hu and sia are said to be with their father atum every day. in the illustrated underworld books of the new kingdom, these two deities were often shown accompanying the creator sun god. the power by which the thoughts and commands of the creator became reality was heka (magic. in coffin texts spell 261, the god heka claims to have been with the creator even in the primeval era. in the cosmogony of neith recorded in the roman period temple at esna, this goddess creates the whole world with seven magic words. when isis came to be worshipped as a creator deity during the same period, she was called the mistress of the word in the beginning. from at

HEAVEN HELL

according to one view, sekhet-aaru, the land of the blessed, was divided into seven sections, each of which was entered through a gate having three attendants, and that, according to other traditions, it had sections varying in number from ten to twenty-one, for each of the gates mentioned above must have been intended to protect a division. it will be noted that the names of the ten gates are in reality long sentences, which make sense and can be translated, but there is little doubt that under the xviiith dynasty these sentences were used as purely magical formulae, or words of power, which, provided the deceased knew how to pronounce them, there was no great need to understand. in other words, it was not any goodness or virtue of his own which would enable him to pass through the gates

ns regarded each of these divisions as the equivalent of an hour, and hence it came that the sections of the books of the tuat were often called "hours" the first hour corresponding to the first division, and so on up to the twelfth hour. it will, however, be urged that during the summer in egypt the night is not twelve hours long, but the answer to this objection is that the first division is in reality only the ante-chamber of the tuat, and the twelfth the ante-chamber of the sky of this world, into which the sun-god enters to begin the new day. the divisions ii. to xi. of the tuat have an entirely different character from the ante-chamber of the tuat and that of the sky. it has already been said that a river flows from one end of the tuat to the other, and its existence can only be expl

ol. i, p. 20. the texts say nothing about the actual condition of the dead whom afu-ra leaves behind him, and nothing of the place, or places, whence they came; we can only assume that they are those who for some reason or other have failed to obtain a seat in the boat of the god. they must not be confounded with the gods and goddesses and apes who are in attendance upon afu-ra, for these are, in reality, officers of the division whose duty it is to escort him to the gate of the second division, and then to return to their places to await his return the following evening. in return for their services they receive food and drink by the command of the god. as the boat of afu-ra was assumed by the priests of amen-ra to begin its journey through the tuat at thebes, and as we are expressly told

HELENA BLAVATSKY NIGHTMARE TALES

n an attempt to look- as i had been toldone could sometimes do- beyond the oceans, and learn, at last, the real cause of this long, inexplicablesilence! one evening, at sunset, my old friend, the venerable bonze, tamoora, appeared on the verandah of my lowwooden house. i had not visited him for many days, and he had come to know how i was. i took theopportunity to once more sneer at one, whom, in reality, i regarded with most affectionate respect. withequivocal taste for which i repented almost before the words had been pronounced- i enquired of him whyhe had taken the trouble to walk all that distance when he might have learned anything he liked about me bysimply interrogating a yamabooshi? he seemed a little hurt, at first; but after keenly scrutinizing my dejectedface, he mildly remarke

the "conjuror" placing the mirror and paperin my hands, and instructing me how to use them. his instructions were received by me with more impatience than gratitude; and for one short instant, ihesitated again. nevertheless, i replied, while fixing the mirror "i desire but one thing- to learn the reason or reasons why my sister has so suddenly ceased writing tome. had i pronounced these words in reality, and in the hearing of the two witnesses, or had i only thought them?to this day i cannot decide the point. i now remember but one thing distinctly: while i sat gazing in themirror, the yamabooshi kept gazing at me. but whether this process lasted half a second or three hours, ihave never since been able to settle in my mind with any degree of satisfaction. i can recall every detail of the

e whole of my head and my back, as i sat leaning forward with the mirror in myhand. then came a strong sensation or an involuntary rush forward, of snapping off, so to say, from my place- i had almost said from my body. and, then, while every one of my other senses had become totallyparalyzed, my eyes, as i thought, unexpectedly caught a clearer and far more vivid glimpse than they had everhad in reality, of my sister's new house at nuremberg, which i had never visited and knew only from asketch, and other scenery with which i had never been very familiar. together with this, and while feeling inmy brain what seemed like flashes of a departing consciousness- dying persons must feel so, no doubt--the very last, vague thought, so weak as to have been hardly perceptible, was that i must look

till found the force to argue. yea indeed;at this hour of my ever-increasing agony, my consciousness- now my synonym for "i- had still thepower of revolting at certain theological claims, of denying all their propositions, all- save itself .no; i denied the independent nature of my consciousness no longer, for i knew it now to be such. but isit eternal withal? o thou incomprehensible and terrible reality! but if thou art eternal, who then art thou--since there is no diety, no god. whence dost thou come, and when didst thou first appear, if thou art not apart of the cold body lying yonder? and whither dost thou lead me, who am thyself, and shall our thoughtand fancy have an end? what is thy real name, thou unfathomable reality, and impenetrable mystery!oh, i would fain annihilate thee "soul

ultitude of voices overhead on deck; and i awoke in my berth, covered with a cold perspiration, and faintwith terror. viii- a tale of woewe were at hamburg, and no sooner had i seen my partners, who could hardly recognise me, than with theirconsent and good wishes i started for nuremberg. half-an-hour after my arrival, the last doubt with regard to the correctness of my vision had disappeared.the reality was worse than any expectations could have made it, and i was henceforward doomed to the mostdesolate life. i ascertained that i had seen the terrible tragedy, with all its heartrending details. mybrother-in-law, killed under the wheels of a machine; my sister, insane, and now rapidly sinking toward herend; my niece- the sweet flower of nature's fairest work- dishonoured, in a den of infam

HELENA BLAVATSKY THE KEY TO THEOSOPHY

if they prefer. during the latter (the nights) all is in all; every atom is resolved into one homogeneity -ooo- evolution and illusion q. but who is it that creates each time the universe? a. no one creates it. science would call the process evolution; the pre-christian philosophers and the orientalists called it emanation: we, occultists and theosophists, see in it the only universal and eternal reality casting a periodical reflection of itself on the infinite spatial depths. this reflection, which you regard as the objective material universe, we consider as a temporary illusion and nothing else. that alone which is eternal is real. q. at that rate, you and i are also illusions. a. as flitting personalities, today one person, tomorrow another-we are. would you call the sudden flashes of

self on the infinite spatial depths. this reflection, which you regard as the objective material universe, we consider as a temporary illusion and nothing else. that alone which is eternal is real. q. at that rate, you and i are also illusions. a. as flitting personalities, today one person, tomorrow another-we are. would you call the sudden flashes of the aurora borealis, the northern lights, a "reality" though it is as real as can be while you look at it? certainly not; it is the cause that produces it, if permanent and eternal, which is the only reality, while the other is but a passing illusion. page 42 the key to theosophy- hp blavatsky.txt q. all this does not explain to me how this illusion called the universe originates; how the conscious to be, proceeds to manifest itself from the

atma-buddhi) it merges into the immortal, imperishable ego, and then its spiritual consciousness of the personal that was, becomes immortal) st. paul calls plato's nous 'spirit';but since this spirit is 'substance, buddhi is meant then and not atma; philosophically speaking this (atma) cannot be called 'substance. we count atma as a human 'principle' in order to not create yet more confusion. in reality it is not a 'human' but the universal absolute principle of which buddhi, the soul-spirit, is the vehicle [reversely translated note from dutch translation- editor -ooo- the distinction between soul and spirit q. do you really teach, as you are accused of doing by some spiritualists and french spiritists, the annihilation of every personality? page 46 the key to theosophy- hp blavatsky.txt

s the vedanta the only philosophy to reckon in this manner. lao-tzu, in his tao te ching, mentions only five principles, because he, like the vedantins, omits to include two principles, namely, the spirit( atma) and the physical body, the latter of which, moreover, he calls "the cadaver" then there is the taraka raja-yoga school. its teaching recognizes only three principles in fact; but then, in reality, their sthulopadhi, or the physical body, in its waking conscious state, their sukshmopadhi, the same body in svapna, or the dreaming state, and their karanopadhi or "causal body" or that which passes from one incarnation to another, are all dual in their aspects, and thus make six. add to this atma, the impersonal divine principle or the immortal element in man, undistinguished from the u

is in eternity, and which cannot be absent from even the tiniest geometrical or mathematical point of the universe of matter or substance, it ought not to be called, in truth, a "human" principle at all. rather, and at best, it is in metaphysics, that point in space which the human monad and its vehicle man occupy for the period of every life. now that point is as imaginary as man himself, and in reality is an illusion, a maya; but then for ourselves, as for other personal egos, we are a reality during that fit of illusion called life, and we have to take ourselves into account, in our own fancy at any rate, if no one else does. to make it more conceivable to the human intellect, when first attempting the study of occultism, and to solve the a-b-c of the mystery of man, occultism calls thi

HINE PHIL ASPECTS OF EVOCATION

doing this, there was some level of gossip/rumour 21 being generated anyway. so all gohu had to act as a kind of .amplifier. as well as receiving rumours and beaming them in my direction. the rumours since gohu became active, the following tales have reached back to my shell-like ears: 1. that i have a castle in the south of france) 2. that i own the atlantis bookshop in london) 3. that i am, in reality, peter j. carroll) 4. that i was putting in a bid to buy a goth nightclub in birmingham (someone actually rang me up to ask me if this was .true) 5. that i apparently sodomize former chaos international editor ian read on a regular basis) 6. that i am a blood-drinking .vampire- this .fact. is recounted in 2 books- hearts of darkness by john parker (a socalled .investigative journalist. who

eve that consciousness is a purely internal or subjective experience; rather, it is an emergent property of our interaction with the biosphere as a whole. i would assert that consciousness, and the self-referential awareness of human beings, are not necessarily one and the same. when individuals encounter something .outside. their embedded structure of .how the world should be- that is, consensus reality, it seems to me that there is a factor which can be termed .the credibility envelope. which comes into play, whereby an individual .fits. the experience into a category that least strains the limitations of consensus reality. thus a strange encounter may become a meeting with a religious entity, a ghost, or creatures from outer space. conscious .belief. in the validity of such entities is

aughty monastery in tibet. usually, it seems, these entities are 35 automatically generated as one focuses will and imagination towards any one vector, but occasionally entities can be generated as an act of will, so that .outposts. can be established within which personal ideas and inner-worlds can be explored and eventually integrated into one.s psychocosm. at this point the whole issue of the .reality. of the experience breaks down, as these entities are not simply .secondary personalities. in the pathological sense, but constructs which are emergent properties of our information-processing capacity interacting with that which lies beyond it. it strikes me that the above model is also valid for a wide range of magical phenomena connected with spirit contacts- that the human tendency to

HINE P OVEN READY CHAOS

i am/what i am not, what i like/what i don t like, beliefs about ones politics, religion, gender preference, degree of free will, race, subculture etc all help maintain a stable sense of self, whilst the little ways in which we pull against this very stability allows us to feel as though we are unique individuals. using deconditioning exercises, we can start to widen the cracks in our consensual reality which hopefully, enables us to become less attached to our beliefs and egofictions, and thus able to discard or modify them when appropriate. 16 phil hine 5. diverse approaches. as mentioned earlier, traditional 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 ma

center of your psychocosm, the axis mundi or null-point from which all acts of magic proceed. centering rituals also act to warm you up for the main event, as it were, the entry into a space where, for the moment, nothing is true, and everything is permitted. following the main object of a working, performing the centering rite again prepares you for moving back to the sphere of common consensus reality. rites such as the standard banishing ritual of the pentagram, or the iot s gnostic banishing combine gesture, speech, breathing and visualisation with different content, but following the same process- identification of the 4 cardinal directions plus the fifth point which represents union with spirit, chaos, or kia. such ritual acts produce changes in the atmosphere of the area they are w

hing and visualisation with different content, but following the same process- identification of the 4 cardinal directions plus the fifth point which represents union with spirit, chaos, or kia. such ritual acts produce changes in the atmosphere of the area they are worked in and with practice, these feelings automatically come on-line whenever the rite is used, so that the shift between everyday reality and its concerns (who s doing the washing-up after the ritual etc) and magical reality (the purpose of the ritual for example) is clearly perceived. 30 phil hine spiral pentagram 31 oven-ready chaos sigil magick sigilisation is one of the simplest and most effective forms of results magick used by contemporary magicians. once you have grasped the basic principles of sigilisation and experi

e transformation. this can equally apply to neurological evolution, using a psychtechnology (ancient or modern) as the tool for change. the core stages of the process appear to be: 1. change 2. crisis 3. transcendence 4. transformation 5. predisposition to further change. the conditioned reflex as the research of the new chaos sciences begins to eat away at the solid foundations of post-newtonian reality, so all disciplines based on that world-view must eventually be reconsidered. revolutions in the sciences are beginning to occurr, as the shift in emphasis from a reductionist to an integrationist perpective gathers momentum. there is also a growing awareness of a revolution in consciousness occurring. the fragmentation of western culture shows how clearly divide and rule operates in all a

ulture is profoundly egocentric- the terrestrial behaviour of tool-wielding apes. the we superior-you inferior behaviour loop has dominated our cultural relations with both ourselves and other planetary species, and is also at the root of notions such as free will or spirituality. 65 oven-ready chaos at the turn of the century, the shift from religion to science as the dominant ethos for defining reality exposed the fact that us apes required an ontonological dimension of action, to remain secure in a world increasingly percieved as hostile. the space left by the declining power of religion was quickly filled the the cults of the psyche- psychoanalysis, and various mystical/magical cults. these provided a comfortable rationale for the evolving middle classes. enlightenment was captured int

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ded to bring likely candidates to see the utter impossibility of understanding them without a guru. then they apply to the authors, who, if they find them likely to advance, and ossesse of the gift of silence, initiate them, thereby secunng their secrecy by the most tremendous penalties. all t?ese prereformation writers were monks. the monasteries, under pretence of being xtian societies, were in reality schools of magic and latterly almost entirely of alchemy, at least, the greate; part of them. the pos -reformatio writ rs. copied them often without understanding them, with vanations, to make the ignorant believe they were their own. these have not enlightened us much more, if any. one or two have revealed the letters 53 rather too much, but their writings were soon suppressed or bought u

HP LOVECRAFT A DARK LORE

g in the world, i think, is the inability of the human mind to correlate all its contents. we live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. the sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the light into the peace and safety of a new dark age. theosophists have guessed at the awesome grandeur of the cosmic cycle wherein our world and human race form transient incidents. they have hinted at strange survivals in terms which would freeze the blood if not masked by a bland optimi

relude to the young man's subsidence into lethargy. his temperature, oddly enough, was not greatly above normal; but the whole condition was otherwise such as to suggest true fever rather than mental disorder. on april 2 at about 3 p.m. every trace of wilcox's malady suddenly ceased. he sat upright in bed, astonished to find himself at home and completely ignorant of what had happened in dream or reality since the night of march 22. pronounced well by his physician, he returned to his quarters in three days; but to professor angell he was of no further assistance. all traces of strange dreaming had vanished with his recovery, and my uncle kept no record of his night-thoughts after a week of pointless and irrelevant accounts of thoroughly usual visions. here the first part of the manuscript

proper for this earth, and impious with horrible images and hieroglyphs. i mention his talk about angles because it suggests something wilcox had told me of his awful dreams. he said that the geometry of the dream-place he saw was abnormal, non-euclidean, and loathsomely redolent of spheres and dimensions apart from ours. now an unlettered seaman felt the same thing whilst gazing at the terrible reality. johansen and his men landed at a sloping mud-bank on this monstrous acropolis, and clambered slipperily up over titan oozy blocks which could have been no mortal staircase. the very sun of heaven seemed distorted when viewed through the polarising miasma welling out from this sea-soaked perversion, and twisted menace and suspense lurked leeringly in those crazily elusive angles of carven

le's face came to me with less pleasant associations than in waking hours, and i recall many futile struggles and at tempts to scream. it was not a pleasant sleep, and for a second i was not sorry for the echoing shriek which clove through the barriers of dream and flung me to a sharp and startled awakeness in which every actual object before my eyes stood out with more than natural clearness and reality. v i had been lying with my face away from my uncle's chair, so that in this sudden flash of awakening i saw only the door to the street, the more northerly window, and the wall and floor and ceiling toward the north of the room, all photographed with morbid vivid ness on my brain in a light brighter than the glow of the fungi or the rays from the street outside. it was not a strong or eve

ally in full sight of the early householders to whom i dared not speak. the grease was gone, for the mouldy floor was porous. and in front of the fireplace was no vestige of the giant doubled-up form in nitre. i looked at the cot, the chairs, the instruments, my neglected hat, and the yellowed straw hat of my uncle. dazedness was upper most, and i could scarcely recall what was dream and what was reality. then thought trickled back, and i knew that i had witnessed things more horrible than i had dreamed. sitting down, i tried to conjecture as nearly as sanity would let me just what had happened, and how i might end the horror, if indeed it had been real. matter it seemed not to be, nor ether, nor anything else conceivable by mortal mind. what, then, but some exotic emanation; some vampiris

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

arcely have been differentiated from the great apes at the time when this region succumbed to the present unbroken reign of glacial death? yet now the sway of reason seemed irrefutably shaken, for this cyclopean maze of squared, curved, and angled blocks had features which cut off all comfortable refuge. it was, very clearly, the blasphemous city of the mirage in stark, objective, and ineluctable reality. that damnable portent had had a material basis after all- there had been some horizontal stratum of ice dust in the upper air, and this shocking stone survival had projected its image across the mountains according to the simple laws of reflection, of course, the phantom had been twisted and exaggerated, and had contained things which the real source did not contain; yet now, as we saw th

were now eager to find and traverse. from the evident scale of the carvings we deduced that a steeply descending walk of about a mile through either of the neighboring tunnels would bring us to the brink of the dizzy, sunless cliffs about the great abyss; down whose sides paths, improved by the old ones, led to the rocky shore of the hidden and nighted ocean. to behold this fabulous gulf in stark reality was a lure which seemed impossible of resistance once we knew of the thing- yet we realized we must begin the quest at once if we expected to include it in our present trip. it was now 8 p.m, and we did not have enough battery replacements to let our torches burn on forever. we had done so much studying and copying below the glacial level that our battery supply had had at least five hours

guin. the muffled sound floated from subglacial recesses nearly opposite to the corridor whence we had come- regions manifestly in the direction of that other tunnel to the vast abyss. the presence of a living water bird in such a direction- in a world whose surface was one of age-long and uniform lifelessness- could lead to only one conclusion; hence our first thought was to verify the objective reality of the sound. it was, indeed, repeated, and seemed at times to come from more than one throat. seeking its source, we entered an archway from which much debris had been cleared; resuming our trail blazing- with an added paper supply taken with curious repugnance from one of the tarpaulin bundles on the sledges- when we left daylight behind. as the glaciated floor gave place to a litter of

HP LOVECRAFT BEYOND THE WALL OF SLEEP

. then i left the cell and went silently to my room. i had an instant and unaccountable craving for a sleep whose dreams i should not remember. the climax? what plain tale of science can boast of such a rhetorical effect? i have merely set down certain things appealing to me as facts, allowing you to construe them as you will. as i have already admitted, my superior, old doctor fenton, denies the reality of everything i have related. he vows that i was broken down with nervous strain, and badly in need of a long vacation on full pay which he so generously gave me. he assures me on his professional honor that joe slater was but a low-grade paranoiac, whose fantastic notions must have come from the crude hereditary folk-tales which circulated in even the most decadent of communities. all thi

HP LOVECRAFT CELEPHAIS

kept his writings to himself, and finally ceased to write. the more he withdrew from the world about him, the more wonderful became his dreams; and it would have been quite futile to try to describe them on paper. kuranes was not modern, and did not think like others who wrote. whilst they strove to strip from life its embroidered robes of myth and to show in naked ugliness the foul thing that is reality, kuranes sought for beauty alone. when truth and experience failed to reveal it, he sought it in fancy and illusion, and found it on his very doorstep, amid the nebulous memories of childhood tales and dreams. there are not many persons who know what wonders are opened to them in the stories and visions of their youth; for when as children we listen and dream, we think but half-formed thou

HP LOVECRAFT DAGON

fested, was continuous. when at last i awakened, it was to discover myself half sucked into a slimy expanse of hellish black mire which extended about me in monotonous undulations as far as i could see, and in which my boat lay grounded some distance away. though one might well imagine that my first sensation would be of wonder at so prodigious and unexpected a transformation of scenery, i was in reality more horrified than astonished; for there was in the air and in the rotting soil a sinister quality which chilled me to the very core. the region was putrid with the carcasses of decaying fish, and of other less describable things which i saw protruding from the nasty mud of the unending plain. perhaps i should not hope to convey in mere words the unutterable hideousness that can dwell in

HP LOVECRAFT HERBERT WEST REANIMATOR

i could not tell them the truth because they would not have believed it. they knew, indeed, that west had been connected with activities beyond the credence of ordinary men; for his hideous experiments in the reanimation of dead bodies had long been too extensive to admit of perfect secrecy; but the final soul-shattering catastrophe held elements of daemoniac phantasy which make even me doubt the reality of what i saw. i was west s closest friend and only confidential assistant. we had met years before, in medical school, and from the first i had shared his terrible researches. he had slowly tried to perfect a solution which, injected into the veins of the newly deceased, would restore life; a labour demanding an abundance of fresh corpses and therefore involving the most unnatural actions

a hardened eye which sometimes glanced with a kind of hideous and calculating appraisal at men of especially sensitive brain and especially vigorous physique. toward the last i became acutely afraid of west, for he began to look at me that way. people did not seem to notice his glances, but they noticed my fear; and after his disappearance used that as a basis for some absurd suspicions. west, in reality, was more afraid than i; for his abominable pursuits entailed a life of furtiveness and dread of every shadow. partly it was the police he feared; but sometimes his nervousness was deeper and more nebulous, touching on certain indescribable things into which he had injected a morbid life, and from which he had not seen that life depart. he usually finished his experiments with a revolver

HP LOVECRAFT HYPNOS

t somehow to life in our stifling age only to feel the chill and pressure of devastating years. and when he opened his immense, sunken, and wildly luminous black eyes i knew he would be thence-forth my only friend-the only friend of one who had never possessed a friend before-for i saw that such eyes must have looked fully upon the grandeur and the terror of realms beyond normal consciousness and reality; realms which i had cherished in fancy, but vainly sought. so as i drove the crowd away i told him he must come home with me and be my teacher and leader in unfathomed mysteries, and he assented without speaking a word. afterward i found that his voice was music-the music of deep viols and of crystalline spheres. we talked often in the night, and in the day, when i chiseled busts of him an

HP LOVECRAFT POETRY AND THE GODS

it because of the strange home in which she lived, that abode of coldness where relations were always strained and the inmates scarcely more than strangers? was it that, or was it some greater and less explicable misplacement in time and space, whereby she had been born too late, too early, or too far away from the haunts of her spirit ever to harmonize with the unbeautiful things of contemporary reality? to dispel the mood which was engulfing her more and more deeply each moment, she took a magazine from the table and searched for some healing bit of poetry. poetry had always relieved her troubled mind better than anything else, though many things in the poetry she had seen detracted from the influence. over parts of even the sublimest verses hung a chill vapor of sterile ugliness and res

HP LOVECRAFT POLARIS

re. gradually i came to wonder what might be my place in that city on the strange plateau betwixt strange peaks. at first content to view the scene as an all-observant uncorporeal presence, i now desired to define my relation to it, and to speak my mind amongst the grave men who conversed each day in the public squares. i said to myself "this is no dream, for by what means can i prove the greater reality of that other life in the house of stone and brick south of the sinister swamp and the cemetery on the low hillock, where the pole star peeps into my north window each night" one night as i listened to the discourses in the large square containing many statues, i felt a change; and perceived that i had at last a bodily form. nor was i a stranger in the streets of olathoe, which lies on the

HP LOVECRAFT THE CALL OF CTHULHU

g in the world, i think, is the inability of the human mind to correlate all its contents. we live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. the sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality and of our frightful position therein, that we shall either go mad from the revelation or flee from the deadly light into the peace and safety of a new dark age. theosophists have guessed at the awesome grandeur of the cosmic cycle wherein our world and human race form transient incidents. they have hinted at strange survival in terms which would freeze the blood if not masked by a bland o

relude to the young man's subsidence into lethargy. his temperature, oddly enough, was not greatly above normal; but the whole condition was otherwise such as to suggest true fever rather than mental disorder. on 2 april at about 3 p.m. every trace of wilcox's malady suddenly ceased. he sat upright in bed, astonished to find himself at home and completely ignorant of what had happened in dream or reality since the night of 22 march. pronounced well by his physician, he returned to his quarters in three days; but to professor angell he was of no further assistance. all traces of strange dreaming had vanished with his recovery, and my uncle kept no record of his night-thoughts after a week of pointless and irrelevant accounts of thoroughly usual visions. here the first part of the manuscript

per for this earth, and impious with horrible images and hieroglyphs. i mention his talk about angles because it suggests something wilcox had told me of his awful dreams. he had said that the geometry of the dream-place he saw was abnormal, non-euclidean, and loathsomely redolent of spheres and dimensions apart from ours. now an unlettered seaman felt the same thing whilst gazing at the terrible reality. johansen and his men landed at a sloping mud-bank on this monstrous acropolis, and clambered slipperily up over titan oozy blocks which could have been no mortal staircase. the very sun of heaven seemed distorted when viewed through the polarizing miasma welling out from this sea-soaked perversion, and twisted menace and suspense lurked leeringly in those crazily elusive angles of carven

HP LOVECRAFT THE NAMELESS CITY

ting all know biological principles. to nothing can such things be well compared- in one flash i thought of comparisons as varied as the cat, the bullfrog, the mythic satyr, and the human being. not jove himself had had so colossal and protuberant a forehead, yet the horns and the noselessness and the alligator-like jaw placed things outside all established categories. i debated for a time on the reality of the mummies, half suspecting they were artificial idols; but soon decided they were indeed some palaeogean species which had lived when the nameless city was alive. to crown their grotesqueness, most of them were gorgeously enrobed in the costliest of fabrics, and lavishly laden with ornaments of gold, jewels, and unknown shining metals. the importance of these crawling creatures must h

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

y the alien strain in the innsmouth folk was stronger here than farther inland-unless, indeed, the "innsmouth look" were a disease rather than a blood stain, in which case this district might be held to harbour the more advanced cases. one detail that annoyed me was the distribution of the few faint sounds i heard. they ought naturally to have come wholly from the visibly inhabited houses, yet in reality were often strongest inside the most rigidly boarded-up facades. there were creakings, scurryings, and hoarse doubtful noises; and i thought uncomfortably about the hidden tunnels sug-gested by the grocery boy. suddenly i found myself wondering what the voices of those denizens would be like. i had heard no speech so far in this quarter, and was unaccountably anxious not to do so. pausing

ard around the ruined warehouse wall. i glanced back at the sea, but there was nothing there. and when i reached water street and looked along it toward the north there was no remaining trace of zadok allen. i v i can hardly describe the mood in which i was left by this harrowing episode- an episode at once mad and pitiful, grotesque and terrifying. the grocery boy had prepared me for it, yet the reality left me none the less bewildered and disturbed. puerile though the story was, old zadok's insane earnestness and horror had communicated to me a mounting unrest which joined with my earlier sense of loathing for the town and its blight of intangible shadow. later i might sift the tale and extract some nucleus of historic allegory; just now i wished to put it out of my head. the hour grown

tentatively- with a key. my sensations upon recognising this sign of actual peril were perhaps less rather than more tumultuous because of my previous vague fear i had about, albeit without definite reason, instinctively on my guard- and that was to my advantage in the new and real crisis, whatever it might turn out to be. nevertheless the change in the menace from vague premonition to immediate reality was a profound shock, and fell upon me with the force of a genuine blow. it never once occurred to me that the fumbling might be a mere mistake. malign purpose was all i could think of, and i kept deathly quiet, awaiting the wouldhe intruder's next move. after a time the cautious rattling ceased, and i heard the room to the north entered with a pass key. then the lock of the connecting doo

of that ancient, haunted, and shadowed town? such places have strange properties, and the legacy of insane legend might well have acted on more than one human imagination amidst those dead, stench-cursed streets and huddles of rotting roofs and crumbling steeples. is it not possible that the germ of an actual contagious madness lurks in the depths of that shadow over innsmouth? who can be sure of reality after hearing things like the tale of old zadok allen? the government men never found poor zadok, and have no conjectures to make as to what became of him. where does madness leave off and reality begin? is it possible that even my latest fear is sheer delusion? but i must try to tell what i thought i saw that night under the mocking yellow moon- saw surging and hopping down the rowley roa

might have to shew. it was the end, for whatever remains to me of life on the surface of this earth, of every vestige of mental peace and confidence in the integrity of nature and of the human mind. nothing that i could have imagined- nothing, even, that i could have gathered had i credited old zadok's crazy tale in the most literal way- would be in any way comparable to the demoniac, blasphemous reality that i saw- or believe i saw. i have tied to hint what it was in order to postpone the horror of writing it down baldly. can it be possible that dim planet has actually spawned such things; that human eyes have truly seen, as objective flesh, what man has hitherto known only in febrile phantasy and tenuous legend? and yet i saw them in a limitless stream-flopping, hopping, croaking, bleati

HP LOVECRAFT THE TOMB

conforming to what seemed the will of fate. accordingly my watches by the dank portal became less persistent, and much of my time was spent in other though equally strange pursuits. i would sometimes rise very quietly in the night, stealing out to walk in those church-yards and places of burial from which i had been kept by my parents. what i did there i may not say, for i am not now sure of the reality of certain things; but i know that on the day after such a nocturnal ramble i would often astonish those about me with my knowledge of topics almost forgotten for many generations. it was after a night like this that i shocked the community with a queer conceit about the burial of the rich and celebrated squire brewster, a maker of local history who was interred in 1711, and whose slate he

and mode of utterance. every shade of new england dialect, from the uncouth syllables of the puritan colonists to the precise rhetoric of fifty years ago, seemed represented in that shadowy colloquy, though it was only later that i noticed the fact. at the time, indeed, my attention was distracted from this matter by another phenomenon; a phenomenon so fleeting that i could not take oath upon its reality. i barely fancied that as i awoke, a light had been hurriedly extinguished within the sunken sepulcher. i do not think i was either astounded or panic-stricken, but i know that i was greatly and permanently changed that night. upon returning home i went with much directness to a rotting chest in the attic, wherein i found the key which next day unlocked with ease the barrier i had so long

HP LOVECRAFT THE UNNAMABLE

ouse, in flesh and in spirit, till someone saw it at the window centuries later and couldn't describe what it was that turned his hair gray. all this was flagrant trashiness, and my friend manton was not slow to insist on that fact then i told him what i had found in an old diary kept between 1706 and 1723, unearthed among family papers not a mile from where we were sitting; that, and the certain reality of the scars on my ancestor's chest and back which the diary described. i told him, too, of the tears of others in that region' and how they were whispered down for generations; and how no mythical madness came to the boy who in 1793 entered an abandoned house to examine certain traces suspected to be there. it had been an eldritch thing- no wonder sensitive students shudder at the puritan

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ed to the business then at hand. for there, in the new orleans home of this continent's greatest mystic, mathematician and orientalist, there was being settled at last the estate of a scarcely less great mystic, scholar, author and dreamer who had vanished from the face of the earth four years before. randolph carter, who had all his life sought to escape from the tedium and limitations of waking reality in the beckoning vistas of dreams and fabled avenues of other dimensions, disappeared from the sight of man on the seventh of october, 1928, at the age of fifty-four. his career had been a strange and lonely one, and there were those who inferred from his curious novels many episodes more bizarre than any in his recorded history. his association with harley warren, the south carolina mysti

the abyss of unnamable devourers. for he is 'umr at-tawil, the most ancient one, which the scribe rendereth as the pro-longed of life" memory and imagination shaped dim half-pictures with uncertain outlines amidst the seething chaos, but carter knew that they were of memory and imagination only. yet he felt that it was not chance which built these things in his consciousness, but rather some vast reality, ineffable and undimensioned, which surrounded him and strove to translate itself into the only symbols he was capable of grasping. for no mind of earth may grasp the extensions of shape which interweave in the oblique gulfs outside time and the dimensions we know. there floated before carter a cloudy pageantry of shapes and scenes which he somehow linked with earth's primal, eon-forgotten

m as he half saw that vast expanse of surg-ing sea lapping against its far off coast. but the moment of silence was broken- the surgings were speaking to him in a language that was not of physical sound or articulate words "the man of truth is beyond good and evil" in-toned voice that was not a voice 'the man of truth has ridden to all-is-one. the man of truth has learned that illusion is the one reality, and that substance is the great impostor" and now, in that rise of masonry to which his eyes had been so irresistibly drawn, there appeared the outline of a titanic arch not unlike that which he thought he had glimpsed so long ago in that cave within a cave, on the far, unreal surface of the three-dimensioned earth. he realized that he had been using the silver key- moving it in accord wi

and dreams; and these in turn are cut from forms of five dimensions, and so on up to the dizzy and reachless heights of archetypal infinity. the world of men and of the gods of men is merely an infinitesimal phase of an infinitesimal thing- the three-dimensional phase of that small wholeness reached by the first gate, where 'umr at-tawil dictates dreams to the ancient ones. though men hail it as reality, and band thoughts of its many-dimensioned original as unreality, it is in truth the very opposite. that which we call substance and reality is shadow and illusion, and that which we call shadow and illusion is substance and reality. time, the waves went on, is motionless, and without beginning or end. that it has motion and is the cause of change is an illusion. indeed, it is itself reall

s there are no such things as past, present and future. men think of time only because of what they call change, yet that to is illusion. all that was, and is, and is to be, exists simultaneously. these revelations came with a god like solemnity which left carter unable to doubt. even though they lay almost beyond his comprehension, he felt that they must be true in the light of that final cosmic reality which belies all local perspectives and narrow partial views; and he was familiar enough with profound speculations to be free from the bondage of local and partial conceptions. had his whole quest not been based upon a faith in the unreality of the local and partial? after an impressive pause the waves continued, saying that what the denizens of few-dimensioned zones call change is merely

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

g yourself. how are you ever going to get happiness if you are not honest about what you really want? what you want and the way you go about getting it is part of the uniqueness about you, and that holds true whether we're talking about a special sex technique that thrills you or a safe deposit vault full of diamonds. you are going to have to sum yourself up, take your own inventory of dreams and reality, and witchcraft insight will show you how. it is a very different plan from anything you have ever heard before, and, unlike most plans of self-improvement, it works. it works because it's honest. it stands up and faces reality. for example, everybody has heard wise psychologists advise "relax- be yourself" that's the surest route to nowhere ever advocated. don't relax! do just the opposit

everything i attempt turns wrong. i've been going downhill in every way, shape and form. it's a nightmarish roller-coaster. to name just a few: each record of mine that came out was a still-birth- not one single play, and my writing partnership was dissolved after four years, which means that i am a lyricist without a melody writer. my lifetime of attempts have come to naught. to finally face the reality that my lifetime has been in vain, and i am not one to kid myself, is hard. no male entered my life as the astrologer said. my health has been poor. in fact, the whole year that i had looked forward to so much has been terrible. there has been no bursting with creativity, no financial gain, no legacy. i'm baffled and sick at heart at the way everything happened to me just the opposite of w

ft the poets, the dreamers and the schizoids and have turned on the bourgeoisie. cavemen angels from way back in b.c, who had experienced extra sensory perception, now sigh in relief at their own vindication, and straighten their persimmon-tinted halos! it has only been in the last hundred years or so that the aware and hungry eye was given the chemical conditions needed to transform fantasy into reality. the dutch masters, with their monochromatic paintings, may not have been suffering from a lack of intellectual understanding, but rather, from a lack of the chemically produced "prussian blue" gainsborough's "blue boy" was not only a charming portrait, but also a unique colour experiment that was the most successful of its kind at the time. as the vague longings of man took on a definite

INITIATION INTO HERMETICS

ht be of interest to learn that, as a matter of fact, the word magic is derived from this word. the so called sorcerers are by no means initiates but only imitators o the mysteries, who counting partly on the ignorance and partly on the credulity of the individuality or a whole nation in order to reach their selfish aims by, lies and fraud. the true magician will always despise such practices. in reality, magic is a sacred science, it is, in the very true sense the sum of all knowledge because it teaches how to know and utilize the sovereign rules. there is no difference between magic and mystic or any other conception of the name. wherever authentic initiation is at stake, one has to proceed on the same basis, according to the same rules, irrespective of the name given by this or that cre

d. however, the adept knows very well that there is no such thing as hence and beyond and feels no fear of death, which concept is quite strange to him. if, by the disintegrating work of the elements or a sudden breakup, the astral matrix which is connecting matter between the grossly material body and the astral body has got loose, then will happen what we commonly call death, which, however, in reality is nothing else but a passage from the terrestrial world to the astral world. backed up by this law, the adept knows no fear of death, being convinced that he will not approach uncertainty. through his control of the elements, besides many other things, he also can achieve a slackening of the astral matrix, which will result i a spontaneous separation of the astral body from the mortal fra

ion of personified or unpersonified conceptions of god. anything man was unable to understand or to comprehend was imputed to the powers above such as his intuitive virtue admitted them. in this way, all the deities of mankind, good and evil ones (demons) have been born. as time went on, gods, angels, demiurges, demons and ghosts have been worshiped irrespective of their ever having been alive in reality or their having existed only in fancy. with the development of mankind, the idea of god was shrinking especially at the time when, with the aid of the sciences, phenomena were explained that previously were ascribed to the gods. a lot of books would have to be written if one wished to enter into details of the various ideas of god in the history of the nations. let us approach the idea of

haste. sit down comfortably, relax the whole body, and breathe in through the nose. imagine that with the inhaled air, health, tranquility, peace, success, or everything you are aiming at, will pass into your body through the lungs and the blood. the eidetic image of your idea must be so intense that the air you are inspiring is so strongly impregnated with your desire that it has already become reality. you should not allow the slightest doubt about this fact. to avoid weakening, it will be enough to start with seven inhalations in the morning as well as at night. increase the number of breaths gradually to one more in the morning and at night. do not hurry or exaggerate, for everything needs time. in any case, you should not proceed to the imagination of another different desire before

tation. hence, subconsciousness is the incentive of all we do not wish for. let us learn how to transmute this, so to speak, antagonistic aspect of our ego, so that it not only does no harm, but on the contrary will help to realize our desires. subconsciousness needs time and space in the material world for its realization, two basic principles valid for all things that have to be transmuted into reality from the causal world. withdrawing time and space from the subconscious, the opposite polarity will cease to bring its influence to bear upon us, and we shall be able to realize our wishes through the subconscious. this sudden elimination of the subconscious offers the key for the practical use of autosuggestion. if, e.g, we inculcate in the subconsciousness the wish of not giving in tomor

INTERVIEW WITH ANDREW CHUMBLEY

magical existence. in azoetia, i wrote that the true meeting-place of the sabbath was at the crossroads of waking, sleeping and mundane dreaming, and that the sabbatic rites were to be experienced and participated in a dimension of true dreaming, in which one goes forth in spirit-flight into the field of the sabbat and there communes directly in its mysteries. whilst one can write about this, the reality is rooted in personal apprehension which can only be gained if the spirits accept you and elect to call you out in dreaming, or if one is fortunate enough to be taught in a traditional craft lineage that possesses the requisite lore and spirit-patronage. in the final analysis, sabbatic craft is an initiatory tradition and only those who have been so inducted- whether by man or spirit- shou

ons with dream-conclaves and spirit-hosts. this being so, there is very clear comparison with contemporary sabbatic craft praxis. one might ask whether certain types of praxis yield comparable spirit-communion and thus, despite shifts in values, theology, names, and representations, the experiential actualities of magical practice, spirit-congress and oneiric locus maintain a certain constancy of reality. to comprehend the forms of inner continuity one must not however equate antiquity with authenticity; the source of the sabbatic craft is of the moment, beyond past and future. the linear perspective of time assumed by historical analysis must be recognised as having limited value when considering and representing the manifestations of a-temporal contexts of experience. rf: have you any pl

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

rst left the cave. after the initiate has broken with the symbol systems that teach obedience, he or she must create his or her own cosmology. it is at this point when a unified, coherent picture of the universe begins to emerge from the four areas of body, mind, emotions, and will that the initiate has the first taste of rulership of the inner world. rulership of the inner world means a sense of reality and purpose in what one does. we have all had those moments of power, of knowing that we are alive, and that the world is meaningful. they are rare moments and usually we attribute them to an external trigger, perhaps even a mysterious or divine source. when we discover that we can have those moments at will, then we have begun the lifelong task of rulership of the inner world. the magical

IRISH WITCHCRAFT AND DEMONOLOGY

g catch-penny which would be sure to have a wide circulation, occasionally drew upon their imaginations for their facts. the evil that was wrought by such amongst an ignorant and superstitious people can well be imagined; unbelievers would be p. 11 converted, while the credulous would be rendered more secure in their credulity. at a later date, when men had become practical enough to question the reality of such things, a literary war took place, and in this "battle of the books" we find such well-known names as richard baxter, john locke, meric casaubon, joseph glanvil, and francis hutchinson, ranged on one side or the other. thus the ordinary englishman would have no reasonable grounds for being ignorant of the power of witches, or of the various opinions held relative to them. in irelan

there is not the slightest trace of any witchcraft literature being published in the country until we reach the opening years of the nineteenth century. all our information therefore with respect to ireland comes from incidental notices in books and from sources across the water. we might with reason expect that the important trial of florence newton at youghal in 1661, concerning the historical reality of which there can be no possible doubt, would be p. 12 immortalised by irish writers and publishers, but as a matter of fact it is only preserved for us in two london printed books. there is no confusion between cause and effect; books on witchcraft would, naturally, be the result of witch- trials, but in their turn they would be the means of spreading the idea and of introducing it to th

ed by enemies who were ever making attempts on his life by modelling images of him in wax, to be subsequently thrust through with pins and melted, no doubt; or by sending him a devil enclosed in a ring, or in various other ways. consequently in several bulls he anathematised sorcerers, denounced their ill-deeds, excited the inquisitors against them, and so gave ecclesiastical authorisation to the reality of the belief in magical forces. indeed, the general expressions used in the bull super illius specula might be applied to the actions of dame alice and her party. he says of certain persons that "they sacrifice to demons and adore them. making or causing to be made images, rings &c, with which they draw the evil spirits by their magical art, obtain responses from them, and demand their he

ISIS UNVEILED

ant and then impart to others under the same conditions of earthly discipune, is to cast an imputation of falsehood and lunacy upon a number of the best, purest and most learned men of antiquity and of the middle ages. what the hierophant was allowed to see at the last hour is hardly hinted at by them. and yet i^thagoras, plato, plotinus, lambhchus, proclus and many others knew and affirmed their reality [t. e, of these arcane powers. whether in the 'inner temple' or throu^ the study of theurgy carried on privately, or by the sole exertion of a whole life of spiritual labor, they [the aspirants] all obtained the practical proof of such divine possibilities for man, fighting his battle with life on earth to win a life in the eternity. what the last epopteia was is alluded to by plato in pha

mpions. the fourth gospel is com- pletely upset by this able author; the extraordinaty forgeries of the fa- thers of the early centuries are plainly demonstrated, and the relative val- ue of the synoptics is discussed with an unprecedented power of logic. the work carries conviction in its every line. from it we quote the following" we gain infinitely more than we lose in abandoning belief in the reality of divine revdation. whilst we retain pure and unimpaired the li^t of christian morality, we relinquish nothing but the debasing elements added to it by fatmian superstition. we are no longer bound to believe a theology which outrages reason and moral sense. we are freed from base anthropomorphic views of god and his government of the universe; and from jewish mythology we rise to higher c

have its religious ^stem even understood let alone appreciated. the profoundest and most transcendental speculations of the ancient metaphysicians of india and other countries are all based on that great buddhistic and brfthmanical principle underlying the whole of their religious meta- physics ulueion of the senses. everything that is finite is illusion, all that which is eternal and infinite is reality. form, color, that whjch we bear and feel, or see with our mortal eyes, exists only so far as it can be conveyed to each of us through our senses. the universe for a man bom blind does not exist in either form or color, but it exists in its priva- hon (in the aristotelean sense, and is a reality for the spiritual senses 354. irenaeus: afaitul htntitm, i, izit, 4. digitizecoy google u8 kk u

be for a moment discon- certed, lliey would coolly tell us that beyond doubt abraham had heard the name of jehovah and borrowed it from moses. do they not maintain that it was they who invented the santkrit, edited manu, and composed the greater portion of the vedaaf marcion maintained, with the other gnostics, the fallaciousaesa of the idea fa an incarnate god, and therefore denied the corporeal reality of the living body of christ. his entity was a mere ulunon; it was not made of human flesh and blood, neither was it bom of a human mother, for his divine nature could not be polluted with any contact with sinful flesh" he accepted paul as the only apostle preaching the pure gos- pel of truth, and accused the others of "depraving the pure form of the gospel doctrines delivered to them by j

r. it may perhaps be argued, by way of objection, that it is not ascer- tained as yet at what period of antiquity the nought occurs for the first time in indian manuscripts or inscriptions. be that as it may, the case presents circumstantial evidence of too strong a character not to carry a conviction of probability with it. according to max mtlller "the two words 'cipher' and 'zero' which are in reality but one, would almost in 764. stjiut yttorak, i, s 10. see the comtsbcy with which eiekiel in hia vinon gtidu to the 'wkedt' of the 'living creatures (ch. i, ponim. 765. he wm ui alexondriui neo-platoniat under the firat of the ptdeniim. 766. ckipi. ae, i. p. 156. 766ft. dt nobahaie et praeedimiiafewtinei tmu. digitizecoy google 300 bis unveiled tfaemaelves be sufficient to prove that our

JASMUHEEN THE FOOD OF GODS

am of love and healing guidance, the field s gift of pranic nutrition had yet to be explored. we cover this journey and how it relates to us personally and globally in the first two books of this series. pranic nourishment. nutrition for the new millennium (also known as living on light) and ambassadors of light. world health& world hunger project. in this third book we bring the divine nutrition reality into perspective with dimensional biofield science and of course we talk further on my favorite topic. which is the god within us all, that force that is all powerful, all loving, all knowing and everywhere, that force that drives our breath and guides us and gives life to all the fields, nourishing and sustaining all that is born, a force that also expresses itself as divine mother love o

he madonna frequency field. to this force i give my allegiance, my love and my time, for to know it is to love it and to be one with it allows all our questions to disappear and our inner being to feel truly nurtured and fulfilled. on this level, the food of gods journey is entirely experiential, and is one which leads us deep within the dimensional biofield, into what the yogis call the ultimate reality a place beyond the realm of our logical mind. a biofield is the auric field of radiation that surrounds all systems of life, and the field that occurs when two of more systems are magnetized together. my personal assignment with this research field was: a) to live it and prove to myself that my physical body could exist healthily purely on prana or divine nutrition alone, and be free from

low. in the metaphysical world, which power/s a person has often depends on the role they have agreed to play in the cycles of human evolution. when the theta and the delta brain wave patterns are sustained not only does the veil go down between the conscious and subconscious mind allowing reprogramming of the whole bio-system in a more effective way, but we also begin to tap into other realms of reality, where issues like the following become more real for us. divine radiance. where we can increase or decrease our auric emanations so that our presence nourishes others in a healthy way. divine intentions. where we understand the power of our intentions and will in co-creation and use them with wisdom for the good of all and are hence supported by powerful and nourishing universal forces. d

per second and our focus is generally consumed by a me, me and mine mentality. when we are in this frequency field the idea of divine nutrition and living by its light usually seems ridiculous, unfeasible or something that belongs to some future dream world that is maybe populated by yogis and enlightened beings. essentially it is unimaginable as a choice for us and just not part of our personal reality. stage 2: discovering the alpha field and sometimes feeling hungry. level 1& 2 in the divine nutrition program (dnp: once our hunger for survival has been met, and even sometimes while we are still striving to survive, a human being may begin to seek to thrive rather than just survive. this next stage often occurs due to lack of emotional, mental and/or spiritual nourishment or sometimes d

with everything as if we are just one small cell in the body of some divine organism that seems to pulsate with a compassionate, intelligent and loving awareness. in this stage we have realized that how we spend our time, and what we pay attention to, will directly influence the type of experiences that we attract in life. by this stage we have become aware of the power of our thoughts to create reality and hence we now choose thoughts that create the type of life where we feel as if we are thriving and in tune with a greater game. in stage 3 we have trained ourselves to see the god in all life and to recognize the perfection of creation and the natural cycles of all life, as we feel the tantra of life and duality and feelings of separation disappear and we realize that our dow is eternal

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ot suppress, escape from the scared discoverer, who involuntarily advanced one pace, beside himself with terror. he was now within the illuminated chamber. as his foot fell on the stone, the figure started bolt upright from his seated position, as if in awful astonishment. he erected his hooded head, and showed himself as if in anager about to question the intruder. doubtful if what he saw were a reality, or whether he was not in some terrific dream, the countryman advanced, without being aware of what he was doing, another audacious ever-burning lamps. 9 step. the hooded man now thrust out a long arm, as if in warning; and in a moment the discoverer perceived that his hand was armed with an iron baton, and that he pointed it as if tremendously to forbid further approach. now, however, the

ns, in ancient times, but it still forms an integral part of the worship of india, thibet, china, siam, japan, and africa. we cannot, therefore, afford to ignore this grand scheme of ritual, when we discover it to be a religion so widely spread, and reappearing so unexpectedly, not only in the countries with which we are contemporaneously acquainted, but also in those old countries of which we in reality know very little, or nothing at all; for all history reads doubtfully, being written for popular purposes. in the temple-herren of nicolai there is an account of a gnostic gem, or talisman, which represents a cynocephalus, with a lunar disc on his head, standing in the act of adoration, with sceptrum displayed, before a column engraved with letters, and supporting a triangle. this latter a

figure, mete (magna, or maxima) whom von hammer, following theodosius and others, makes the same as the sophia of the ophites. some particulars referring to these subjects are contained 52 the rosicrucians. in the gnostics and their remains, ancient and mediaeval; although there is an evident betraying total ignorance on the part of the author, throughout his book, as to the purpose, meaning, and reality of the whole of these remote and mysterious subjects: to which he is, however, blindly constantly referring, without the merit of even feeling his way. it is well known that the preservation of gnostic symbols by freemasons was, and remains so to this day, exceedingly sedulous. we will terminate this part of our long dissertation, which commenced with the explanation of the descent, or the

nce they to whom god appeared saw him appear in fire, and they acquainted others with such his appearances, he was conceived to dwell in fire. by degrees, therefore, the world came to be over-curious in the fire that was constantly to be kept up, and in things to be sacrificed; and they proceeded from one step to another, till at length they filled up the measure of their aberration, which was in reality instigated by their zeal, and by their intense desire to mitigate the displeasure of their divinities for religion was much more intense as a feeling in early days by passing into dreadful ceremonies in regard to this fire, which they reverenced as the last possible physical form of divinity, not only in its grandeur and power, but also in its purity. it arose from this view that human sac

ight. in regard to the supernatural using the word in its widest sense it may be said that all the difficulty in admitting the strange things told us lies in the non-admiszoroaster and the magi. 67 sion of an internal causal world as absolutely real: it is said, in intellectually admitting, because the influence of the arts proves that men s feelings always have admitted, and do still admit, this reality. the platonic philosophy of vision is, that it is the view of objects really existing in interior light, which assume form, not according to arbitrary laws, but according to the state of mind. this interior light, if we understand plato, unites with exterior light in the eye, and is thus drawn into a sensual or imaginative activity; but when the outward light is separated, it reposes in it

JESSUP MK THE CASE FOR THE UFO

isplacement, often measurable, caused by looking at an object from too different points; e.g. hold up a finger and view it with first one eye and then the other. the displacement against a distinct background is parallax) all-i-all, the astronomical evidence for ufo's while less voluminous than other types, is better grounded in factual and quantitative data. it must be given great weight. if, in reality, the astronomical profession is to be forced into the position of being the principal witness for the defense, in the case of the ufo's its members will suffer a most peculiar type of embarrassment, for theirs is the unenviable position of having been most dogmatic and derogatory. it seems unfortunate that astronomy, once the leader in the search for qualitative knowledge, is apparently de

resented by observed and recorded facts. as you will see, history is replete with stories of another great category of phenomena: the mysterious and ghostly disappearances of people, singly and in groups, publicly or in unobserved obscurity. these skin-ting-ling episodes seemed at first to have little in common with the falls of objects and the antics of storms. many are incidents which, if their reality has been admitted at all, are in the view of scientists, spiritualists, and students of the occult, considered to belong to or border on the socalled supernatural. within these segregations we must place the disappearance of the crews of ships, such as the sea bird and the marie celeste; the disappearance of individuals while in the company of their peers. there is not much hypothecating t

ut no one has thus far been able to catalogue and classify enough of this data to determine for certain whether such cycles exist, much less their time period or cause. it is not particularly astonishing that these phenomena should be cyclic, for practically everything astronomical is periodic. if periodicity could be firmly established for these phenomena, that fact alone would be proof of their reality and integration with the organic world about us. the rush of oddities and unusual events in the decade 1877 to 1887 is very much in evidence. perhaps it does seem to be drawing the long bow a bit if one tries to make out that the presence of the great comets, or the activity of the red spot on jupiter, were influential in causing such events, but that all of these were concomitant is unden

rface may be distorted by excitement, emotionalism and prejudice. but the direct observations of space life and its contingent activity, as seen by astronomers are more objective and more coolly recorded. we can feel more relaxed in dealing with them, on more solid ground. astronomical observations break naturally into three categories: lights, shadows, and bodies. lights and shadows, perhaps, in reality comprise one group since one is the counterpart of the other, while bodies, on the other hand, tend to divide into two groups, one made up of solid contrivances and the other of nebulous or cloudlike units. lights seem to be especially representative of intelligence, particularly when they appear to have independent movement, or to shine in places where there seems to be no natural organic

he belief that he felt there was something purposeful in the behavior of this cloud and also in the way some other clouds and, for example, dry frogs, have maintained themselves over limited parts of the earth. at best he was thoroughly but honestly puzzled. proctor's attack, on the other hand, had some of the characteristics of whistling in the dark. he showed a perceptible fear of admitting the reality of russell's observation and sought to squelch the observer. some scientists are merely children. many of them working to acquire prestige. then more prestige, selfish-small yapping children yet, too some are nowadays mature. drujel almost started a bonfire. i sense a tinge of nervousness in this, and certainly believe that proctor, himself an astronomical student, writer and observer of n

K AMBER THE BASICS OF MAGICK

to aspect w. symbols, sigils and images; tattvic symbols; numerology x. conjuration or summoning; banishing or exorcism y. commemoration or linking z. past life regression or recall aa. pathworking on the tree of life bb. ceremonial magic viii. timing a. the lunar cycle b. the wheel of the year c. astrological conjunctions d. planetary hours and days e. individual biorhythms ix. creating your own reality, following your true will prepared by: amber k our lady of the woods the basics of magick get any book for free on: www.abika.com 4 used by permission* magick 1- why magick* the ability to think seems to set us apart from other creatures. and although we are concerned with living in the physical world, we are mental beings. the fact is we are thinking all the time. we plan, we brood, we ge

s automatic. the true will the basics of magick get any book for free on: www.abika.com 8 the forgoing demonstrates how it is that there are so many different versions of 'truth. one's particular view is almost arbitrary. although numerous religions, philosophies, and occult systems abound, they do not contradict one and other as much as it might appear. rather, they describe the same (universal) reality taken from different perspectives. for there can be no ultimate truth in the physical world. we can only base our actions upon assumptions and agreements. all experience is subjective. yet, there is a separate reality within each of us which is often ignored unless we seek it. this inner self is in magick called the 'true will. the true will is the center of consciousness and identity. it

magic he is directing does not seem to work. the desired result, whether internal or external, does not come into manifestation. these occasions are opportunities for greater developement in the magical arts, and by working through the disappointment and discouragement, he can reach greater self-knowledge and technical expertise in the art. 2 i believe that magic always works. magic is a tool, a reality shaper. like any tool, however, its ability is limited to the operator's knowledge and skill. for an illustration, let's use the bow and arrow. your intention is the arrow and your magical technique for directing that intention is the bow. you use the bow/technique to poise, balance and guide the intention/arrow with the strength of your arms and hands/ determination and will. 3 what happe

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

s to have been totally dependent on a latin version. a. e. waite, in his introduction to the stenring translation (discussed below, says of westcott s sy it is based on the text of rittangelius, compared with some other versions. it was prepared for the use of persons described as theosophists, occult and hermetic students, whose purpose if any may have been served by such a production, but is in reality a paraphrase and fulfills few of the conditions required by scholarship. even though there is a bit of the pot calling the kettle black in waite s comments, they give a fair appraisal of westcott s work. along with sy, westcott offers an english translation of the thirty-two paths of wisdom; its inclusion is not explained, nor is the text introduced. from other sources (waite s introductio

university of chicago, 2006. samuel ibn matut lived in guadalajara, spain, where, in 1370, he authored ma obeb natibot, a hebrew work incorporating a commentary on sefer yesira= the book of creation, in which he harmonizes graco-arabic philosophy with jewish mysticism, kabbalah. in his view, these two disciplines compliment (sic) each other both in man s quest for knowledge of the true nature of reality, as well as in man s resultant connection to divinity. from the abstract, page xii. volume two (part d) contains the annotated english translation of two recensions of the running commentary on sy. sendor, mark brian. the emergence of provencal kabbalah: rabbi isaac the blind s commentary on sefer yezirah (volumes i and ii (ph.d. thesis cambridge: harvard university, 1994. volume i is an i

KETAB E SIYAH

, the great flame of all. 24. those who claim i am flesh are truly mad. my essence is the very destruction of flesh; i am the conqueror; i am the flame. 25. i was not born, and never was i created. i have no father, no mother, and no offspring; i am purity. 26. cursed be those who claim i was created by a god; i am the essence. 27. cursed be those who claim they speak to me, for my voice shatters reality itself. 28. cursed be those who claim to speak for me, they will answer for their impudence by being believed by none but imbeciles. 29. cursed be those who deny my reality, they are forever lost among ideas and opinions. 30. cursed be those who claim power over me, i am power itself. 31. cursed be those who live in fear of me, they are slaves to their own minds- a pitiful reward. 32. curs

they are slaves as well. 35. cursed be those who lead others astray, they are blind themselves. 36. cursed be those who possess no will, no desire, they are a waste of useful energy. 385 37. cursed be all who deny my will, they can only win at the cost of their own purpose. 38. i am satan. i am the lord of the earth and the air. i am the master of power and will. my truth will never cease and my reality cannot be denied. i am the fire which burns all, the flame eternal. none can resist me. 386 livri luciferius the book of lucifer forward within this tome is libri luciferius, the book of lucifer. it is said to have been originally written in human blood, upon the parchment of human skin. the oldest known form of this book, is the ancient vulgar of pagan rome from about the 4th century. you

oke to the intellect of man, i brought meditation and introspection to the artists and authors of human sensitivity. and man came not only to use his satanic power but to recognize the extent of the freedom which it promised him- the subjugation of all behavior to his will and not to natural or mechanical laws. 460 to man came fantasy and imagination, and the appreciation of contrasts between the reality of his accomplishments and the illusions of the impossibilities as circumscribed by the logic of god. and ever as man reached new heights of material achievement, so also he confronted the barrier of the will of god, which permitted no deviation from its law. and man was long satisfied to measure himself within this limit, for he was intoxicated by his ability to harness the forces of the

LAITMAN M BASIC CONCEPTS IN KABBALAH

discussed what could be given to such a tormented soul. finally, it was decided to let him feel as if he were alive, with his family in his house, as if he had good horses, and was happy with his work and life. these sensations are sometimes perceived in the same way that a dream seems real. indeed, only our sensations create our pictures of the surrounding world. so how can we tell illusion from reality? as with all sciences, kabbalah, too, is divided into the study of matter and the study of form. nevertheless, it has a remarkable feature and an edge over other sciences: even the part of it that studies form abstracted from matter is based entirely on experimental control; that is, it is subject to empirical testing! when a kabbalist has risen to the spiritual level of the studied object

ter is that person s body; form in matter is the property of deceitfulness; the abstract form is deceitfulness, as perceived regardless of the matter; the person s essence (which is absolutely inconceivable when separated from the body. we cannot imagine the essence per se with our sense organs, even when supplemented by any fantasy. we can attain only the actions and reactions to the surrounding reality, and the various interactions with the essence. for instance, when we examine an object, the eye perceives not the object itself, but its interaction with the light, or rather the light s interaction with the eye. our auditory sense perceives not the sound, but the interaction of the wave with our auditory sense. our gustatory sense perceives not the object itself, but the interaction of s

t and future merge in a single whole. therefore, the egoistic will to enjoy) and the resultant opposition of properties and detachment from the creator have never existed in the spiritual world. from the beginning of creation to its end, the soul passes through three states. the first state is final; it already exists beside the creator due to the similarity of properties. the second state is our reality, where egoism (divided into the body and the soul by the two abya systems) is transformed into altruism during 6,000 years. during this period, only souls undergo correcf r o m t h e i n t r o d u c t i o n t o t h e z o h a r 65 tion. egoism, inherent in them under the influence of the body, is destroyed and altruism, inherent in them by nature, is acquired. even the souls of the righteou

(the revival of the dead) is effective in every case. when we want to correct a bad habit, attribute, or inclination, we must completely get rid of it. only then we can resume using it partially in the proper direction. however, until we rid ourselves of it entirely, this habit cannot be used in a proper, intelligent, and independent way. thus, we can now understand our role in the long chain of reality, where each of us is a tiny link. our lives are divided into four periods: 1. the attainment of the maximum level of egoism. we receive this from the dark system of abya in order to subsequently correct it. the pleasures that we receive in the dark system of abya will not satisfy the will to enjoy, but will merely increase it. for example, when one wishes to enjoy and receives pleasure, th

orld is called revealed science. until one enters the shell of the world yetzira, regardless of what is being studied, one deals with the concealed part from the introduction to the study of the ten sefirot 89 of kabbalah. however, upon entering the world yetzira, one reveals kabbalah and the light replaces the meaningless names. thus, one starts learning kabbalah from a secret until it becomes a reality. this corresponds to the creator s double and single concealments in the world assiya, to the revelation in the world yetzira, the attainment of love for the creator in the world beria, and to the merging in absolute love in the world atzilut. ari s book, the tree of life, was written to help people attain the creator consistently, painlessly, and with confidence. 90 c h a p t e r 1 2 c o

LAITMAN M FROM CHAOS TO HARMONY

e able to continue the research that so captured my heart in israel. and thus, in 1974, after being a refusenik (one whose request to leave russia for israel is refused) for four years, i finally arrived in israel. alas, even here i was only allowed to engage in research that was limited to the single cell level. i realized i had to look elsewhere for a place to learn about the overall systems of reality. consequently, i turned to philosophy, then to religion, but found answers in neither. only after long years of searching did i find my teacher. it was the great kabbalist, rabbi baruch shalom halevi ashlag (the rabash. i spent the next twelve years alongside the rabash, from 1979 to 1991. to me he was the last of the mohicans, the last great kabbalist in the great dynasty of kabbalists th

colors. this technician is interested only in the diverse parameters that create the picture. computer people understand that the computer picture is merely the superficial appearance of a particular combination of these forces. they know which elements need mending to yield a clearer, brighter, and sharper picture, and this is what they focus on. in much the same way, every object and system in reality, including humankind and human society, reflects its unique, inherent combination of forces. to cope with any particular problem that arises, one must begin by understanding matter-behavior at its various levels. and for chapter one: desire is ever ything 33 this to happen, we must reach deeper into the inherent force that designs and shapes matter. the inherent force within each matter an

ted in the evolution of science, education systems, and culture. its traces first appeared during the renaissance and continued through the industrial and scientific revolutions, and into the present day. the growth of the enlightenment movement and the secularism of society were further manifestations of the desire for knowledge. this desire required that man understand all about his surrounding reality. therefore, 40 from chaos to harmony he sought more and more information, and wanted to research and control everything. if we observe human evolution in culture, education, science, and technology in light of the understanding that desires lead all these processes, we will conclude that evolving desires also created all our ideas, inventions, and innovations. all of them are merely techni

t, and respect. however, he is forced to choose according to his ability and capability. it is interesting to see that to pave the way to a peaceful life we must first thoroughly understand our egoistic nature. in fact, says baal hasulam, it is no coincidence, and it is irreproachable, that our egoism is intensifying. it is happening to show us precisely how far off we are from the general law of reality, the law of altruism, which is at the basis of our lives, and to induce us to correct this distance. the purpose of the intensification of the ego is to make us acknowledge the opposite orientation of our egos, which want only to receive for themselves at others expense, from nature s comprehensive force, whose quality is altruism, love, and sharing. from here on, we will relate to our opp

self. a desire for honor, however, has no interest in annulling the other. one instead seeks authority, superiority over others, and their respect. thus, honor represents man s desire to purchase the world as something that remains outside of it and respects it. knowledge and the desire for it represent a greater desire for sovereignty. it is a desire to acquire knowledge, to know every detail in reality, to understand how everything unfolds, and how nature and people can be manipulated to one s own benefit. this desire symbolizes man s desire to control and dominate everything through the mind. each desire beyond the basic desires to persist comes to us from our society. success or failure in satisfying these desires is measured only with respect to our society. the previously mentioned r

LAITMAN M KABBALAH REVEALED

our bond with nature. in hebrew xthe original language of kabbalah xan intention is called kavana. therefore, the tikkun we need is to place the right kavana over our desires. the reward for making a tikkun and having a kavana is the fulfillment of the last, the greatest of all wishes xthe desire for spirituality, for the creator. when this desire is fulfilled, one knows the system that controls reality, participates in its making, and eventually receives the keys and sits in the driver s seat. such a person will no longer experience 52 kabbalah revealed life and death the way we do, but will effortlessly and joyfully flow through eternity in a never-ending stream of bliss and wholeness, united with the creator. i n a n u t s h e l l there are five levels to our desires, divided into thre

e, the creature had already received everything and intended to give back to the creator. the sequence could have ended right then and there, as the creature was already doing exactly what the creator was doing xgiving. in that sense, they were now identical. but the creature didn t settle for giving. it wanted to understand what makes giving pleasurable, why a giving force is necessary to create reality, and what wisdom the giver obtains by giving. in short, the creature wanted to 62 kabbalah revealed understand the thought of creation. this was a new craving, one which the creator did not plant in the creature. at this point in its quest for the thought of creation, the creature became a distinct, separated being from the creator. we can look at it this way: if i want to be like someone

r evolution. evolution is as dynamic as ever, but because we are the last level to appear, we naturally think that we are the top level. we may be at the top level, but we are not at the final level. we are only at the last of the levels that have already appeared. the final level will use our bodies as hosts, but will consist of entirely new ways of thinking, feeling and figure 5: the pyramid of reality is also the pyramid of desires. it is valid in both the spiritual worlds and the corporeal world. 78 kabbalah revealed being. it is already evolving within us, and it is called the spiritual level. no physical changes or new species are required, just an inner change in our perception of the world. this is why the next phase is so elusive; it s within us, written in our reshimot like data

imo, a record of a past state that we had already experienced when we were more corrected. eventually, the surrounding light corrects the whole kli, and the soul of adam ha rishon is reunited with all its parts and with the creator. but this process leads to a question: if the reshimot are recorded within me, and if the states are evoked and experienced within me, too, then where is the objective reality in all of this? if another person has different reshimot, does that mean that he or she is living in a different world than mine? and what about the spiritual worlds, where do they exist, if everything exists within me? moreover, where is the creator s home? keep reading, the next chapter will answer all these questions. 93 5 whose reality is reality? all the worlds, upper and lower, are c

re do they exist, if everything exists within me? moreover, where is the creator s home? keep reading, the next chapter will answer all these questions. 93 5 whose reality is reality? all the worlds, upper and lower, are contained within. xyehuda ashlag of all the unexpected concepts found in kabbalah, there is none so unpredictable, unreasonable, yet so profound and fascinating as the concept of reality. had it not been for einstein and quantum physics, which revolutionized the way we think about reality, the ideas presented here would have been brushed off and ridiculed. in the previous chapter, we said that evolution occurs because our will to receive pleasure progresses from the root level to the fourth. but if our desires propelled the evolution of our world, then does the world actua

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

emains idle. the only way we can become convinced of the oneness of the creator is by working hard on ourselves, and by cultivating appropriate aspirations in ourselves. only after achieving absolute unity with the creator in all our perceptions, having risen to the highest level of the worlds, can we understand his oneness. only then can we proceed to act in accordance with this accurate view of reality. before achieving this condition, we must act in accordance with the level that we are on, and not the level about which we fantasize and dream. in order to genuinely improve on our present level, we must combine confidence in our own powers at the start of the work, with the belief that what we achieve as a result of our own labors would have happened anyway. we must realize that the enti

rceive is considered to be truthful and reliable information. however, because we are incapable of seeing all that surrounds us objectively, we assume that the pictures our senses create for us are true. yet, we do not know what the universe is like beyond our senses, or what it would appear to be like for beings with a different set of senses than our own. this is because we acquire our sense of reality from how we perceive our environment; we assume that our senses are- 78- accurate and we accept as true the picture of reality that we perceive through them. if we proceed from the assumption that nothing exists in the universe but the creator and his creations, we can say that our pictures and perceptions are the means by which the creator appears to our consciousness. at every stage of s

ppears to our consciousness. at every stage of spiritual elevation, this picture grows closer and closer to the true one. finally, at the last stage of elevation, we can perceive the creator and nothing but the creator. therefore, all the worlds, as well as everything that we believe to exist outside of us, in fact exist only in relation to us. that is, they exist in relation to one who perceives reality in this particular manner. if we do not perceive the creator or the creator s domain over us at the present moment, then it can be said that we remain "in darkness" nevertheless, we cannot determine an absence of sun in the universe because our perceptions are subjective. only we construe reality in this manner. however, if we realize that our negation of the creator and divine rule are pu

s, or the incomplete darkness, so that we may seek the source of the light. however, if we do not use the opportunity to cross into the light, then the creator will conceal himself from us completely. absolute darkness will prevail, bringing with it a sensation of the absence of the creator and his rule. then, we will no longer understand how and why spiritual goals were ever entertained, and how reality and personal reason could have been ignored. this complete darkness will continue until the creator again shines upon us a tiny ray of light- 80- attaining the worlds beyond 8 structure of spirituality a person s desires are called "vessels" and these can hold spiritual light, or pleasure. however, in their essence, one s desires must be similar to the qualities of the spiritual light. oth

e pleasure derived from the mundane and the material? why does the creator, the divine supervisor, oppose the pleasures derived from drugs? why does he cause us to pass anti-drug legislation in this world? why do we not extend the same approach to all other material pleasures derived from the common objects of this world? drugs are prohibited in our world precisely because they allow us to escape reality. they make us incapable of facing the blows and beauty of life, which are caused by the absence structure of spirituality- 85- of egoistic pleasures. these blows are, in fact, a means of reforming us, since only a small part of the population turns to religion and to kabbalah in order to change. paradoxically, we turn to the creator in times of hardship, when we are shaken by grief. it is

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

participate in live zohar lessons access free e-books listen to kabbalah music join lively discussions download the latest lessons enjoy kabbalah material in over 20 languages! make friends around the world_ www.kabbalah.infoea f o r e wo r d the essence of human nature is its perpetually evolving desire for pleasure. to realize this desire, we feel compelled to discover, invent, and improve our reality. the gradual intensification of the desire for pleasure has been the force behind human evolution throughout our history. the desire for pleasure evolves through several stages. in the first stage, it manifests in the need for sustenance, such as food, reproduction, and family. in the second stage, the desire for wealth arises, and in the third, there is a craving for honor, power, and fam

stones have significantly affected our approach to life. the scientific revolution that occurred during the 16th century brought radical changes in our thought patterns. at the time, researchers believed that theories must be tested against experiments and observations. they also cautioned us to avoid mythological and religious explanations. at the center of scientific thinking was an analysis of reality, and the search for scientific answers to age-old questions. until then, these topics had been ascribed to a divine power. k a b b a l a h, s c i e n c e, a n d t h e m e a n i n g o f l i f e 10 in his book, mathematical principles of natural philosophy (1687, isaac newton (1642-1727) proposed a theory of mechanics that would let us calculate the change in the motion of any body when infl

waves under some conditions, and as particles under others. a fundamental concept of quantum theory is the uncertainty principle, which maintains that the observer affects the observed event. hence, the key question is, what do the measurements actually measure? this principle implies that the concept of an objective process becomes irrelevant. moreover, beyond the measured results, an objective reality simply cannot exist. the discoveries of quantum physics drastically changed scientists approach. the deterministic concept that maintained that physics revealed objective facts of nature and described their absolute existence was dismissed. it was replaced by an understanding that physics does not know the true essence of nature. physics can only assist in building paradigms, patterns, and

at physics revealed objective facts of nature and described their absolute existence was dismissed. it was replaced by an understanding that physics does not know the true essence of nature. physics can only assist in building paradigms, patterns, and formulae that calculate results of an experiment within a certain boundary of probabilities. contemporary science differentiates between the actual reality that exists independent of the observer, and the reality that the observer can describe. today, researchers understand that what had once been defined as absolute fact is destined to give way to new conclusions and new experiments. these, in turn, will yield to ever-newer formulae and experiments. k a b b a l a h, s c i e n c e, a n d t h e m e a n i n g o f l i f e 12 it is now evident th

a picture of the world as depicted through current experiments, perceptions, and paradigms. moreover, the greater our knowledge of the world, the greater the uncertainties and contradictions we face. acknowledging the above has significantly diminished the predominance of natural science in general and physics in particular. instead, it positioned science as a tool that uncovers a limited part of reality, rather than the absolute truth. the actual reality is hidden from us; we cannot discover it by means of scientific research. in recent years, many scientists have become interested in various religions, new age theories, and mysticism. they are trying to find new tools and new ways to understand the hidden parts of reality, those unattainable by using conventional research methods. this s

LAITMAN M THE KABBALAH EXPERIENCE

e of it. the wisdom of kabbalah provides this knowledge. h ow t o c o n t a c t b n e i b a r u c h bnei baruch 1057 steeles avenue west, suite 532 toronto, on, m2r 3x1 canada e-mail: info@kabbalah.info web site: www.kabbalah.info toll free in canada and usa: 1-866-laitman fax: 1-905 886 9697 ze the kabbalah experience i n t r o d u c t i o n 9 the wisdom of kabbalah teaches us how to live in the reality that is spread before us. it is a systematic method that has evolved over thousands of years, taught by a handful of unique individuals in every generation. their task has been to ensure that the truths of kabbalah would be given to those ready to receive them. during all that time, kabbalah was concealed from the public (which was not yet ready to receive it, until the current generation;

eir very existence. the question will form: what is the meaning of my life? or what am i living for? it will arise not only if we are in constantly intensifying pain, but also if we are filled with peace, fulfillment and pleasure. when the pain of this question suddenly surfaces, it knocks us flat, before we find the solution in drifting in the currents of everyday life. indeed, if we contemplate reality, as described in the books of kabbalists, that speak of the end of days--which we now face- vwe become profoundly fearful that, without the wisdom of the kabbalah, we will not be able to secure safe passage through the challenging times to come. the wisdom of the kabbalah allows us to come to know the upper world v the very system that monitors and leads reality. that includes the reality

ectively or impartially. t h e k a b b a l a h e x p e r i e n c e 30 an ordinary person who is not a kabbalist can never discuss anything objectively, but only from a personal perspective. such people cannot exit the boundaries of our world into a wider and more general world. those who are endowed with such abilities become kabbalists. that means they receive higher knowledge about the whole of reality, they see and understand the general laws of nature and where they lead the universe. those who do not enter the shared space of the universe cannot understand what purpose we are discussing. they are born; they live and beget children who are like them, and then they die, unconscious as ever. that is why kabbalah, as a science, refuses to describe the real system of the universe, as well

trength, perfection, total control. this means we must assume all the duties of the creator. the primary law of creation is the singularity of the creator--the one and only power that controls everything. there is none else beside him. the second law of creation is that the creator is totally benevolent. we cannot settle the contradiction between these two laws as they appear in our conception of reality. t h e t h o u g h t o f c r e a t i o n 37 to kabbalists, this is not an idea, but a fact they discover within their sensation of the creator. people cannot begin to understand how there could have been a holocaust if there is a creator, because they do not feel him! in fact, the benevolence of the creator appears only in our corrected desires (vessels. if we are not corrected, then to th

t means that the study of kabbalah can be done on several levels, depending on the person himself. just as in our world, some people live and act passively, doing only one thing throughout their lives, others take initiative and change their lives, influence society, and have an impact on the whole world. the same pyramid exists in our influence on the spiritual world, and, in fact, on the entire reality. 54 c h a p t e r 2. t h e w i s d o m o f k a b b a l a h k a b b a l a h a s a s c i e n c e q: why is kabbalah considered a science? a: science examines the world with the tools that we have made. the way these tools work is based on our five senses: sight, sound, taste, smell and touch. we cannot invent something new that is unlike what we feel in our senses. all the information that a

LAITMAN M THE PATH OF KABBALAH

prohibition envelops the most fundamental principle in judaism: that everything we see is only a figment of our imaginations. over the years, many of us have consciously or unconsciously adopted this principle after realizing that, by changing our perspective, we might be able to better cope with our day-to-day problems. this perspective determines our reactions, our feelings, and ultimately our reality. what, then, is the actual reality around us? today, kabbalists can state a principle that jews concealed for thousands of years: that there is no reality at all, but something called his essence, the upper force. this force operates in such a way that one sees him as an image of a certain reality, which we call my world. we are all able to see and feel varying images and sensations depend

rgans of non-human creatures would differ from ours, they would see the world as completely different from us. in fact, it is possible that another creature s sensory organs would be so different from ours, it might exist in a different dimension without ever encountering us. the closer one s properties are to the properties of the upper force, the closer the image of my world comes to the actual reality, and the less distorted it is by one s egoistic attributes. since the property t h e pa t h o f k a b b a l a h 10 of the upper force is altruism, when one attains that quality and bonds with the upper force, one learns to feel reality as it is. all of the above is mentioned only to emphasize that all our sensations are personal and might change in time. the only way for us to approach the

distorted it is by one s egoistic attributes. since the property t h e pa t h o f k a b b a l a h 10 of the upper force is altruism, when one attains that quality and bonds with the upper force, one learns to feel reality as it is. all of the above is mentioned only to emphasize that all our sensations are personal and might change in time. the only way for us to approach the right perspective of reality is by studying kabbalah, since it is the only study that deals with the part of reality that humanity has yet to attain. but it is not enough to merely study the text because we are reading about the unknown. we must also direct ourselves to the right vision and be prepared for a truer, and as yet concealed, feeling. everything exists inside us. outside us there is only the upper force, th

eator now calling me by this thought, or does he want to provoke me by rejection? there is a difference, but in both cases he still wants to bring us closer to him. c h a p t e r 1. 4 t h e awa k e n i n g o f t h e p o i n t i n t h e h e a r t the study of the wisdom of kabbalah is research into man s relationship with the creator. it explores man s every thought, desire and in fact, the entire reality one attains with one s senses. even in our world, below the spiritual world, there are degrees of attainment. at the beginning of our preparation period for spirituality, we begin to understand the connections and relationships between spiritual properties, although this understanding cannot be compared with the actual sensation when spirituality is attained. when the zohar says, go and as

tudy of reincarnation. all the worlds (this world included) are states that reside within us. we will find them nowhere outside us. in other words, it is not we who are inside the worlds, but the worlds that are inside us. outside us there is only the creator, the upper light. pa r t o n e: t h e b e g i n n i n g 27 people in our world are convinced that they are inside some kind of existence, a reality that was created before we came inside it. but this is an illusion. there is nothing outside us but the light of the creator. that light affects our senses in such a way that we feel it as solid, liquid, or gas, as vegetative or as animate. everything we can imagine and can see around us is built inside our own senses, making us feel as though everything exists outside us. but the truth is

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

e who, having developed such sight, watches a masonic ceremony, will see that a very great deal more is being done than is expressed in the mere words of the ritual, beautiful and dignified as they often are. of course, i fully understand that all this may well seem fantastically impossible to those who have not studied the subject at first-hand; i can but affirm that this is a clear and definite reality to me, and that by long and careful research, extending over more than forty years, i am absolutely certain of the existence and reliability of this method of investigation. it is no new discovery, for it was known to the wise men of old; but, like so much else of the ancient wisdom, it has been forgotten during the darkness of the early middle ages, and its value is only gradually being r

then put together again- not the body of a real person, of course, but none the less very realistically enacted. these 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 on

thee, that share thy being, that are thyself. o thou that art hidden, yet everywhere mani-fest, we worship thee in greeting each god-soul that cometh forth from thee and liveth in us. 50. the ggods h were not considered to be equal with god, but rather to have attained union with him at various levels, and therefore to be channels of his infinite power to mankind. 51. the cult of the gods was in reality but little different from the cult of angels and saints in the catholic church. just as christians look to st. michael and to our lady as real personages and hold festivals in their honour, so in ancient egypt adoration was offered to isis and osiris, and to other deities likewise. in the ultimate these august names referred to aspects of the godhead, amen-ra, for the trinity in egypt was

each, the second and third successively lower, and their conception of these three was very similar to that of the three persons of the blessed trinity in christianity and the trimurti among the hindus; in fact, practically all philosophical religions have recognized the triple manifestation of the deity. in the book of dzyan the same emblem, but without the two lines, was used to denote the same reality, the first logos or word; while in christian mysticism it signifies the christ within the bosom of the father. it was also considered to be a reflection of the blazing star which should be in the centre of the lodge ceiling, it being in this respect the same as the ever-burning ruby lamp. it symbolized his light that gburns ever in our midst h and gshineth even in our darkness h. some stud

the candlesticks and candles, all mean the same thing. the column on the desk or pedestal of each of the principal officers of the lodge is sculptured in a definite order of architecture which signifies his power or quality; his candlestick also is carved in the same design, and often it is depicted upon his candle as well. our columns and candlesticks are now usually made of painted wood, but in reality they should be of three different kinds of stone; that of the r.w.m. should be of freestone, that of the w.s.w. of granite, and that of the w.j.w. of marble. these three kinds of stone are typical specimens of the three great classes of rocks freestone is aqueous or sedimentary; granite is igneous or plutonic, and marble is metamorphic. if wooden columns are used, they should be painted to

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

s intended to portray the path to that goal, to offer a map, as it were, to guide the feet of the seeker after god. 19. such students are often more interested in interpretation than in historical research. they are not primarily concerned in tracing an exact line of descent from the past, but rather in so living the life indicated by the symbols of the order that they may attain to the spiritual reality of which those symbols are the shadows. they hold, however, that masonry is at least akin to the ancient mysteries, which were intended for precisely the same purpose- that of offering to man a path by which he might find god; and they deplore the fact that the majority of our modern brn. have so far forgotten the glory of their masonic heritage that they have allowed the ancient rites to

rder with perfect justice and the most marvellous skill, so that all that can be done is done for the greatest good of all. the powers that stand behind freemasonry are great and holy, and it is but right that they should be conferred in their fullness only upon those who are likely to use them as they should be used and to treat them with the reverence they deserve. there is a great and glorious reality in the background all the time, ever pressing towards realization, and employing whatever channels are available for its manifestation. whatever can be used is always used to the very fullest extent, and none need fear that he is overlooked. it is obvious, however, that where the brn. think more of gratifying their own vanity than of the hidden work, where they spend their time in banqueti

was part, and then he can see the light in everyone, however thickly veiled, pressed down, and shut away. all the rest is not; but the light is. the light is the life of men. to every man- though there are glorious ceremonies, though there are many duties for the priest to do, and many ways in which he should help men- that light 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

(air; and the soaring eagle is taken to indicate the spiritual side of man s nature (fire. the egyptian forms were a little different; but the same four elements and their rulers are depicted in that ancient symbolism, which indeed we find in all religions. there is a four-faced brahma; there is the fourfold jupiter, who is aerial, fulgurant, marine and terrestrial. and that leads us back to the reality behind all these symbols, the four great angel-rulers of the elements, the administrators of the great law, who are the gods or leaders of the hierarchies of angels of earth, water, air and fire. those are the mystical four; and they are full of eyes within, because they are the scribes, the recorders, the agents of the lipika: they watch all that happens, all that is done, all that is wri

i have sometimes wondered whether this is in any way due to that system of double meanings. 125. in ancient egypt we were able to talk about the secrets of the inner life before crowds of people without letting them know what we meant; and we had quite a large vocabulary of such significant words, so that an entire conversation could be conducted seemingly about ordinary every-day affairs, but in reality upon the secrets of the mysteries. much instruction was given in this way; a lecture or address might be delivered publicly by one of the priests, bearing two entirely distinct meanings- the one ethical and intended for the helping of people who were not initiated, and the other esoteric, for the students of the mysteries. the legend that masonry possesses a universal language known only t

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

games like dungeons and dragons) as diabolical. a major phenomenon that grew out of this attention in the late 1980s and the early 1990s was the satanic ritual abuse (sra) scare, sometimes referred to as the satanic panic. although not entirely responsible for this panic, the christian subculture played a key role in promoting the ritual abuse scare to the broader society. during this period, the reality of a vast, underground network of evil satanists abusing children and others was accepted by significant segments of the law enforcement community and by numerous therapists even police officers and analysts not otherwise inclined to accept traditional theology. less responsible members of the mass media, attracted by the sensationalism of these claims, avidly promoted the idea. the sra sc

e the dead one to survive as a vampire. another favored means is to dismember the corpse and leave it to the birds. the beast computer legend 23 at the moment of death, the spirit sees the primary clear light, and experiences ecstasy. all persons get at least a glimpse of the clear light, but the more enlightened can see it longer and use it to transcend the cycle of death and rebirth to a higher reality. most relapse into the secondary clear light, a lesser ecstasy. the second stage is like an awakening, in which the spirit is presented with hallucinations created by karmic reflexes of actions done while alive. unless enlightened, the spirit is under the illusion that it still has a body like the one that died. there begins a series of apparitions, the coming of the peaceful and wrathful

d the other covered by blackness and encompassed by burning fire. blake was a platonist very familiar with reincarnation and the karmic principle.he saw angels, good and evil, as the real forces behind the weaknesses and the triumphs of mortal men and women. blake s entire scheme is based upon a view that has its roots in plato and that extends to a philosophical tradition pointing to a spiritual reality in which forces higher than ourselves are constantly at work. blake insisted that eternity was complete harmony, and that therefore angels and spirits were androgynous,with no separate principles of male and female, but only the one of humanity. blake often used infernal imagery to represent aspects of the human being such as sensuality that he placed a positive valuation on but that the c

cults, particularly certain pseudoreligious groups that seemed to have a diabolical dimension, such as the manson family. the priority of manson would later be supplanted by the drug smugglers associated with the matamoros murders. 3. concerns (some analysts would say social guilt) over emerging problems in the childcare industry, which became the focal point of sra hysteria. 4. the belief in the reality of a widespread underground satanic conspiracy, a belief that had been cultivated among certain segments of the conservative christian subculture. police officers and social workers with conservative religious leanings spearheaded the sra scare. 5. and, finally, because of its sensationalistic appeal, once the sra panic got underway it was picked up and promoted by an irresponsible mass me

believed in fallen angels or devils (the question was poorly worded so that a more precise survey might not reflect this high a figure) in the present-day christian world, only catholic ireland ranks as high as the u.s. in terms of belief in the existence of a satanic being. liberal christianity is a different story. as a baptist periodical noted, religious liberals do not believe in the literal reality and actual personality of satan. the devil or satan is not at all a real person, but only an impersonal evil force present and operating in the world( does satan really exist? 1993. the unnamed author of this piece goes on to assert that, any system of religious belief that denies the literal reality and actual personality of satan is radically unchristian and unbiblical in demons 67 natur

LIBER O

critical care in the study of it, even as we have done in the preparation. 2. in this book it is spoken of the sephiroth, and the paths, of spirits and conjurations; of gods, spheres, planes, and many other things which may or may not exist. it is immaterial whether they exist or not. by doing certain things certain results follow; students are most earnestly warned against attributing objective reality or philosophic validity to any of them. 3. the advantages to be gained from them are chiefly these (a) a widening of the horizon of the mind (b) an improvement of the control of the mind. 4. the student, if he attains any success in the following practices, will find himself confronted by things (ideas or beings) too glorious or too dreadful to be described. it is essential that he remain

LIBER ALEPH

to dreams; see that thou be diligent in its use, and unlock therewith the secret chambers of thine heart. t the book of wisdom or folly 15 x de via per empyr um (of the way through the empyrean) oncerning thy travellings in thy body of light, or astral journeys and visions so-called, do thou lay this wisdom to thy heart, o my son, that in this practice, whether things seen and heard be truth and reality, or whether they be phantoms in the mind, abideth this supreme magical value, namely: whereas the direction of such journeys is consciously willed, and determined by reason, and also unconsciously willed, by the true self, since without it no invocation were possible, we have here a cooperation of alliance between the inner and the outer self, and thus an accomplishment, at least partial

est thine own division to another, and to deceive him, is but to confirm him in blindness, or illusion, and to hinder or to deflect him in his way. now to do thine own will is to leave him free to do his own will, but to mask thy will is to falsify one of the beacons by which he may steer his ship. my son, all division of soul, that begetteth neurosis and insanity, cometh from wrong adjustment to reality, and to fear thereof. wilt thou then hide truth from thy brother, lest he suffer? thou dost not well, but confirmest him in iniquity, and in illusion, and in infirmity of spirit. h the book of wisdom or folly 119 dx de mysterio eucharistico universali (of the universal eucharistick mystery) y son, heed also this word of thine uncle william o.neill; everything that lives is holy. yea, and m

ork, to know the word of thy will without error, and to make perfect every faculty of thy mind, in right order and readiness to impose that word as law upon the universe. so mote it be! t liber aleph vel cxi 132 eb de ratione qu sine voluntate est fons mani (of reason, which without a will is a fount of madness) s it not a marvel how he that worketh with his will and is in constant touch with the reality external, maketh his mind to serve him? how eagerly runneth it and returneth, gathering, arranging, clarifying, classifying, organizing, comparing, setting in array, with skill and might and energy that faileth never! nay, my son, in this way thou canst be pitiless with thy mind, and it will not rebel against thee, or neglect thine ordinance. but now consider him that worketh not with his

eagerly runneth it and returneth, gathering, arranging, clarifying, classifying, organizing, comparing, setting in array, with skill and might and energy that faileth never! nay, my son, in this way thou canst be pitiless with thy mind, and it will not rebel against thee, or neglect thine ordinance. but now consider him that worketh not with his will, how his mind is idle, not reaching out after reality, but debating within itself of its own affairs, like a democracy, introspective. then this mind, not reacting equally and with elasticity to the world, is lost in its own anarchy and civil war, so that although it works not, it is overcome by weakness of division, and becometh choronzon. and unto these words i call to my witness the madness of the soul of muscovy, in this year xiii, of our

l, by their emotional reaction. they are swayed by the eloquence of a numscull, or overpowered by a name or an office, or the magic of a tailor; else, it may be, they, being made fools too often, reject without reflection even as at first they accepted. again, they are wont to believe the best of the worst, as hope or fear predominateth in them at the moment. thus, they lose touch of the blade of reality, and it pierceth them. then they in delirium of their wounds increase delusion fortifying themselves in belief of those phantasies created by their emotions or impressed upon their silliness, so that their minds have no unity, or stability, or discrimination, but become hotchpot, and the garbage-heap of choronzon. o my son, against this the law of thelema is a sure fortress, for through th

LIBER CCXLII AHA

. each ripple on the river seems the madness of a maniac fs dreams! so in the self no memory-chain or causal wisp to bind the straws! the self disrupted! blank, insane, both of existence and of laws, the ego and the universe fall to one black chaotic curse. olympas. so ends philosophy fs inquiry .summa scientia nihil scire. marsyas. ay, but that reasoned thesis lacks liber ccxlii 20 the impact of reality. this vision is a battle axe splitting the skull. o pardon me! but my soul faints, my stomach sinks. let me pass on! olympas. my being drinks the nectar-poison of the sphinx. this is a bitter medicine! marsyas. black snare that i was taken in! how one may pass i hardly know. maybe time never blots the track. black, black, intolerably black! go, spectre of the ages, go! suffice it that i pa

LIBER CHANOKH

in thy kingdom .joy. and not to be measured. be thou a window of comfort unto me! move and appear! unveil the mysteries of your creation, be friendly unto me, for liber lxxxiv 35 i am the servant of the same your god, the true worshipper of the highest. the angle of e of b in the tablet of b. the princess of the shining flame, the rose of the palace of fire. mark well! these first 18 calls are in reality 19; that is, 19 in the celestial orders; but with us the first table hath no call, and can have no call, seeing that it is of the godhead.16 thus, then, with us hath it the number 0, though with them that of 1 (even as the first key of the rota hath the number 0) after this follow the calls or keys of the thirty aires of thyrs: which are in substance similar, though, in the name of the thy

LIBER CLXV A MASTER OF THE TEMPLE

art of the universe and therefore the change called death, occurring in different atoms, all the time, makes no difference. is there any reason why one should not look upon every thing and everybody as parts of oneself, since one is equally willing to allow any other body to consider you as a part of their imagination only? it would seem that one tiny part self has been fondly cherished, while in reality that tiny part is but a reflex of the whole which is really you, but even this state must in the end give way before the power of nothing. april 16th, 8:30 a.m. finished reading the life of buddha, and then, lying down, composed myself for meditation. breathed regularly and deeply for a time, afterwards stopping all entries two or three times (shanmukhi mudra) presently i passed into a sta

mind, but was disturbed by r. calling me to come to bed [r. must be told not to call you to come to bed. the feeling that she may possibly do so is enough to prevent concentration. also, as a general rule, it s very bad to sleep with another person in the room. o.m] the equinox 166 dec. 5th. more and more realization of the one truth. thou art that. got some idea that there was only one plane in reality, not many. dec. 6th, 11:22 a.m. started neti, neti7 again (very near, not quite. v.i.o) 10:45 p.m. oh thou ever-present, eternal silence, wherein all vanishes and emerges clothed in bliss. i invoke thee. oh thou elusive self of my self, thou all, wherein all dissolves and becomes thy being. i invoke thee. oh thou existence of existences, thou knower of knowledge, wherein knowledge of all e

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

owleians h will be as pestilent and numerous a body as the gnominal christians h are to-day; for (at present) i have been able to devise no mechanism for excluding them. rather, perhaps, should i seek to find them a niche in the shrine, just as hinduism provides alike for those capable of the upanishads and those whose intelligences hardly reaches up to the tantras. in short, one must abandon the reality of religion for a sham, so that the religion may be universal enough for those few who are capable of its reality to nestle in its breast, and nurse their nature on its starry milk. but we anticipate! my message is then twofold; to the greasy bourgeois i preach discontent; i shock him, i stagger him, i cut away earth from under his feet, i turn him upside down, i give him hashish and make

LIBER DOMINI

ce. comment: those who seek to understand the god of this earth as a being created by an omnipotent creator god are doubly deluded. firstly, their creator is nonexistent, and secondly, the dark lord operates in a metacausal way. the lord satan transcends our own limited understanding of the universe as a causal spacetime nexus. 27. cursed be those who claim they speak to me, for my voice shatters reality itself. comment: anyone who claims to speak with the master as humans speak to each other has a poor understanding of the true nature of the dark lord. if satan has a voice, then he has a mouth. if he has a mouth, then he has a body. if he has a body, he is definitely not satan. 28. cursed be those who claim to speak for me, they will answer for their impudence by being believed by none bu

e dark lord. if satan has a voice, then he has a mouth. if he has a mouth, then he has a body. if he has a body, he is definitely not satan. 28. cursed be those who claim to speak for me, they will answer for their impudence by being believed by none but imbeciles. comment: those who claim an infernal mandate are deluded charlatans, only the weak will believe them. 29. cursed be those who deny my reality, they are forever lost among ideas and opinions. comment: many do not admit the reality of satan for various reasons. any who ignore his presence are missing an important piece of the picture. 30. cursed be those who claim power over me, i am power itself. comment: how can power itself be compelled through sound or script? magickians and exorcists alike are fooling themselves. 31. cursed b

mment: satan will ensure that these evolutionary dead-ends meet their justice. 37. cursed be all who deny my will, they can only win at the cost of their own purpose. comment: the fulfilment of mankind is in the path of satan, denial of this is a denial of one s true nature. 38. i am satan. i am the lord of the earth and the air. i am the master of power and will. my truth will never cease and my reality cannot be denied. i am the fire which burns all, the flame eternal. none can resist me. comment: the power of satan is the highest metacausal power we are aware of- it should be treated with reverence and respeevliber- svb figvra dxxxvi v a a publication in class b imprimatur: n. fra. a a 1 within his skull exist daily thirteen thousand myriads of worlds, which draw their existence from hi

LIBER LLL PARADIGMAT PIRATE

dd heilmann typesetting storm constantine/kid charlemaine editor: taylor ellwood second edition by immanion press, 2006 0 9 8 7 6 5 4 3 2 1 an immanion press edition http//www.immanionpress.wox.org info@immanionpress.wox.org isbn 1905713002 printed in the uk immanion press 8 rowley grove stafford st17 9bj uk acknowledgements the author would like to thank all the individuals that made this work a reality: my wife and editor jenna for her hours of painstaking work dealing with my horrible grammar and spelling; dave for his willingness to write a foreword for this, my first book; all the members of the iot past and present that provided a wealth of experiences both good and bad, especially the members of temple draghoulkia in milwaukee for putting up with me; and finally to jim, andy and chu

these techniques. this section of liber lll is unique because you can practice it concurrently with another section. after all, all the work is taking place either while you are sleeping or immediately before you go to sleep or immediately after you wake up. however, it does involve a change of normal observational habits, and this too has a benefit when it comes to being a magician in consensus reality. exercise one: observational exercise the first exercise for mastering lucid dreaming is actually to be entirely aware of your waking state. conduct this exercise on the first day of your lucid dreaming program and then move right on to exercise two. the complete and total awareness of all external-waking stimuli is crucial to increasing the probability of realizing when a dream state is o

LIBER LVII

take as their god. the special danger of hinayana buddhism. 480. tylyl, the demon-queen of malkuth. 666. last of the mystic numbers of the sun. twrc, the spirit of sol. also tc wmmo, ommo satan, the satanic trinity of typhon, apophis and besz;58 also hwchy \c, the name of jesus. the names of nero, napoleon, w. e. gladstone, and any person that you may happen to dislike, add up to this number. in reality it is the final extension of the number 6, both because 6 111([la= 111= 1= 6, and because the sun, whose greatest number it is, is 6 (i here interpolate a note on the .mystic numbers. of the planets. the first is that of the planet itself, e.g. saturn, 3. the second is that of the number of squares in the square of the planet, e.g. saturn, 9. the third is 56 [see the sepher yetzirah. t.s]

LIBER LXVII THE SWORD OF SONG

mind! why, fool, i think i am as clever as yourself, at least as skilled to wake the elf of jest and mockery in a wink. i can dismiss with sneers as cheap as your this fabric of mine own, one banner of my mind o.erthrown just at my will. how true and deep is carroll47 when his alice cries .it.s nothing but a pack of cards. there.s the true refuge of the wise; to overthrow the temple guards, deny reality. and now (i.ll quote you scripture anyhow) what did the sage mean when he wrote (i am the devil when i quote .the mere terrestrial-minded man knows not the things of god, nor can their subtle meaning understand. a sage, i say, although he mentions perhaps the best of his inventions, god. for at first this practice tends to holy thoughts (the holy deeds precede success) and reverent gaze up

nd mode of thought must cause much harmless merriment among the actual orientals. the notion that a turban and a few vows will make an englishman a hindu is quite on a par with the idea that a black hat and an oxford degree will make a hindu an englishman. we wonder whether our buddhistic philosophers have ever read a florid letter in baboo english. we suspect that the said type of document is in reality exceedingly like the philosophic essays written by englishmen about the splendour of eastern thought. sometimes european mystics deserve something worse than mere laughter at the hands (sic) of orientals. if there was one person whom honest hindus would ever have been justified in tearing to pieces it was madame blavatsky. that our world-worn men of art should believe for a moment that mor

an nights. profound and minute study of the text, may be forced to yield up qabalistic arcana of cosmic scope and importance, we are too often slow to apply a similar restorative to the companion volume, even if we are the lucky holders of burton.s veritable edition. to me, then, it remains to raise the alf laylah wa laylah into its proper place once more. i am not concerned to deny the objective reality of all .magical. phenomena; if they are illusions, they are at least as real as many unquestioned facts of daily life; and, if we follow herbert spencer, they are at least evidence of some cause* now, this fact is our base. what is the cause of my illusion of seeing a spirit in the triangle of art? every smatterer, every expert in psychology, will answer .that cause lies in your brain. eng

ements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenomenal world is therefore unusual. herein then consists the reality of the operations and effects of ceremonial magic. and i conceive that the apology is ample, so far as the .effects. refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other. but can any of the effects described in this ou

ld have fared ill had he called a western sheriff a liar, or gone off boer-sticking on spion kop. reason has done its utmost; theory has glutted us, and the motion of the ship is a little trying; mixed metaphore.excellent in a short essay like this.is no panacea for all mental infirmities; we must seek another guide. all the facts science has so busily collected, varied as they seem to be, are in reality all of the same kind. if we are to have one salient fact, a fact for a real advance, it must be a fact of a different order. have we such a fact to hand? we have. first, what do we mean by a fact of a different order? let me take and example; the most impossible being the best for our purpose. the spiritualists, let us suppose, go mad and begin to talk sense (i can only imagine that such w

LIBER MMCMXI NOTE ON GENESIS

[lat .fire of god [lat .o lamb of god! who takest away.who takest away the sins of the world.give us peace] liber mmcmxi 10 whilst with them the holy spirit at one time symbolizes the mother and at another the son. thus at the annunciation and at the baptism of the christ the s.s. appeareth as a dove, emblem of$ and the mother: whilst the s.s. that descended upon the apostles at pentecost was in reality the spirit of the christ, and therefore symbolised by the c (see lecture on microcosmos in mss. of r.r. et a.c* in theosophical nomeclature this latter was the ad m u anas or jeheshua: the third principle. for the same reason i have drawn the triangle with the 3 uppermost 1d 3 2 instead of 3 c 1 2 [see note at end. t.s] 11 part ii it was necessary that i should go thus somewhat at length i

LIBER MMM

o. attachment is to be understood both in the positive and negative sense, for aversion is it s other face. attachment to any attribute of oneself, 17 one s personality, one s ambitions, one s relationships or sensory experiences- or equally, aversion to any of these- will prove limiting. on the other hand, it is fatal to lose interest in these things for they are one s symbolic system or magical reality. rather, one is attempting to touch the sensitive parts of one s reality more lightly in order to deny the spoiling hand of grasping desire and boredom. thereby one may gain enough freedom to act magically. in addition to these two meditations there is a third, more active, form of metamorphosis, and this involves one s everyday habits. however innocuous they might seem, habits in thought

LIBER O

critical care in the study of it, even as we have done in its preparation. 2. in this book it is spoken of the sephiroth and the paths; of spirits and conjurations; of gods, spheres, planes, and many other things that may or may not exist. it is immaterial whether these exist or not. by doing certain things, certain results will follow; students are earnestly warned against attributing objective reality or philosophical validity to any of them. 3. the advantages to be gained from them are chiefly these (a) a widening of the horizon of the mind (b) an improvement of the control of the mind. 4. the student, if he attain to success in the following practices, will find himself confronted by things (ideas or beings) too glorious or too dreadful to be described. it is essential that he remain

LIBER SAMEKH

hey were blurred by the blinding rush of general beauty; they emerge one by one as the shock subsides, and passionate rapture yields to intelligent interest. in the same way the adept almost always begins by torrential lyrical extravagences about gineffable love, h gunimaginable bliss, h ginexpressible infinities of illimitable utterness. h* he usually loses his sense of proportion, of humour, of reality, and of sound judgement. his ego is often inflated to the bursting point, till he would be abjectly ridiculous if he were not so pitifully dangerous to himself and others. he also tends to take his new-found gtruths of illlumination h for the entire body of truth, and insists that they must be as valid and vital for all men as they happen to be for himself.35 it is wise to keep silence abo

LOGOMACHY OF ZOS

omes redundant. never too old to learn, always too old to be taught. if all realization is by our relatability to different co-existences, then making the more variable is one purpose of being. the life-force and the ids have their logic, which does not preclude our having our own diversity of will. there is virtue in all non-conformity because it makes new forms. ecstasy is our out-span touching reality. it is a potent generative instant having a surplus that, when synchronized, may be used abstractly to incarnate another wish. there is honesty of purpose in virility. we are ever ultimate and all ultimates ultimately sublimate in auto-ego. i ask, what is conceivable when we cannot conceive even what we are conceiving? the mocking ape, the smiling god, both beckon and will endow. thrice di

riber, or a synthesizing faculty, using synonymous intangibles where association and experience fail: as the capacity of certain sounds to induce colour images, certain arabesque forms may find aesthetic truth. all psychoses etc, have their origin in normality, they are not inherent but acquired; indeed at one stage, madness itself is a resolute choice. preferred. when we turn over the obverse of reality we must accept the reverse: autism may be just as satisfying as reality, because it has greater psycho-somatic parallelism. it becomes a faculty. a circularity@ u (5..1 .5 &v. 6..1..1 1..q..15! 7 to' e 5..w' 5..1( x. 6..q..1 .5..q .5: s y> e one form of genius. life loveth life as adventitious. there is more truth in our erotic zones, than in the whole of religions and mathematics. truth i

pirical ego (conative, conscience being the nexus (emotional value: all knowledge 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, i

k my mind in an( s. s. e( 5( i shall receive a true answer, although i may not be able to translate it: semantics are either remiss or insufficient to render the sequence of phonographs, but (without understanding) i would receive an emotional impact, like from a significant passage of music (of bach or mozart) thus inspire a kind of semantic rendering (as true as possible) if we seek escape from reality, then everything we do, will be as by proxy: there are more bogey men than real men. j =h 1..1 2 f..1 -5! k' 5! 9=h 9"d( 5( z> 2 n>b..1. our latencies. to realize of belief i# t..1 2. m..q 5! 6( 9=h z> 2 9"d t. c. 8%d( e 9"d n>b 5( 9= z "d' 2' 9=h f 5( 9= outside ourselves: for nothing you can conceive will be beyond self: to see nullity. look within. we imagine our thinking& reasoning is

nnecessary to ourselves (as others, entails everyone becoming necessary for our survival. when the denial of a proposition is incapable of being conceived, then the proposition is to be accepted as necessary or true: when you find such a proposition, there will be no necessity for it. god is absolutely my own idea: otherwise god cannot exist. the greater the contrasts we encounter the greater our reality: truth is all contrasting (our) fictions constantly interacting create a co-essential supposition, seek blood, joi e 1' 5. 1"d( u%y% s (i 5! to, or better than, a stale reality. our imaginary excesses are the hylic of possibility. if you act with ulterior motive or for evil, a thousand unseen hands will assist you, indeed the devil himself will attend if guised as altruistic. but if you ac

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

en with the unaided eye, and no humans have ever been to mars to check the claim that its atmosphere is not breathable. finally, dna is a molecule that must be isolated from living cells and characterized chemically. however, no one would challenge the claims that microbes and dna exist, and we are all confident that our space probes are built in such a way as to report accurately on the physical reality that exists on other planets. but it also turns out that the reality ofmicrobes was questioned for quite some time even after the invention of the microscope, and discussing the nature of mars s atmosphere would have been considered ludicrous just a few decades ago. thus, it is important to remember that facts must first be discovered (they are neither always obvious nor preordained) and t

g systems, they claim. this is the origin of the intelligent designer doctrine. we show in chapter 3 how science rebuts this claim and we also show that mousetraps can evolve but for now, let us examine how well metaphors apply to scientific concepts. simple metaphors can be very helpful to illuminate complicated concepts. but by their very nature, they are limited precisely because they simplify reality. this does not necessarily make them useless, however. what is much worse, as in the examples of the watch, the bicycle, and the mousetrap, is that the metaphors used by neocreationists all imply a purpose determined by the designer. bicycles without riders, watches without time keepers, and mousetraps without mice (or without humans who want to trapmice) are irrelevant. therefore, id supp

ionary theory to the general public in a simple and convincing way. the few professional life scientists who have joined the ranks of creationism or intelligent design (id) do not discuss this mathematical aspect of evolution in their books and web sites, perhaps because they do not know it, or they do not understand it, or they think the public will be bored and confused by abstract concepts. in reality, michael behe, the famous defender of id, is a biochemist who prefers not to engage in discussions involving the mathematical aspects of evolutionary theory. this is not a particularly convincing stance for someone who claims that evolutionary theory is wrong, but ignoring the most sophisticated, mathematical aspects of evolution also allows him not to alienate (and by the same token, to m

sier to imagine the works of a designer when one contemplates the complexities of living organisms and the capabilities of the human brain. but how valid is the claim that a designer manufactured living species? is this a religious issue, or is it a scientific one? this question is tackled in chapter 3 and beyond. we also show in the following chapters how scientists have repeatedly confirmed the reality of evolution, making it one of the greatest scientific theories ever formulated. things to think about 1. like all solid scientific concepts, the theory of evolution has benefited over many years from the input of many scientists. in the process, the theory of evolution has also evolved. this type of change over time holds true for all good scientific theories. even einstein s theories of

s or a lizard develop wings. but, of course, one should not expect leg or wing development to happen all at once in single organisms. these are gradual transformations that take a very long time and hence, yes, are not directly observable under natural or laboratory conditions. this last point brings up the notions of macroevolution and microevolution. some id proponents are willing to accept the reality of microevolution, that is, evolution within species, which they incorrectly consider of little significance for evolutionary biology. however, they all reject macroevolution, the appearance of new species from preexisting ones. most scientists do not think that a sharp distinction should be made between the processes of microevolution and macroevolution. the topic of macroevolution is add

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ifferent considerations of tiferet. two will serve to guide us in this situation. the first idea is a very traditional view that refers to tiferet as "the luminous mirror" this idea suggests that tiferet is the "reflection" the "image" the "bare surface" of the beriatic (spiritual) and azilutic (divine) tiferets. it conveys the idea that we are the image (the projection) of a more profound divine reality. the second idea is the one we have already seen; tiferet is considered to be the place of the self (in the jungian context. now, for a human, the self is the concept of his personal individuality, the coordinating agency of his activities, the essence of his "being" as a free, independent entity who is responsible for himself. we have seen that labor in the first degree has the goal of th

MAGIC AND SPELLS

access to many spells s 57 with runes, and the wreckage of ancient dweomers lie scattered across the land in the form of a portal network riddling the fabric of space. the shadow weave during the course of her eternal war with the goddess sel ne, the goddess shar created the shadow weave in response to sel ne's creation of mystra and the birth of the weave. if the weave is a loose mesh permeating reality, the shadow weave is the pattern formed by the negative space between the weave's strands. it provides an alternative conduit and methodology for casting spells. shar, being the goddess of secrets, has mostly kept the secret of the shadow weave to herself. over the millennia some mortals, mainly her servants, have been allowed to discover the shadow weave or have stumbled across it in thei

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

know" to satisfy this common urge the unfolding human intellect has explored the extremities of imaginable space without and the extremities of imaginable self within, seeking to estimate the relationship between the one and the all; the effect and the cause; nature and the groundwork of nature; the mind and the source of the mind; the spirit and the substance of the spirit; the illusion and the reality. an ancient philosopher once said "he who has not even a knowledge of common things is a brute among men. he who has an accurate knowledge of human concerns alone is a man among brutes. but he who knows all that can be known by intellectual energy, is a god among men" man's status in the natural world is determined, therefore, by the quality of his thinking. he whose mind is enslaved to hi

it awakens in man's own nature. in the sphere of ethics that which awakens the most pleasant feeling is consequently to be esteemed as the greatest good. emotional reactions are classified as pleasant or gentle, harsh, and mean. the end of pleasant emotion is pleasure; the end of harsh emotion, grief; the end of mean emotion, nothing. through mental perversity some men do not desire pleasure. in reality, however, pleasure (especially of a physical nature) is the true end of existence and exceeds in every way mental and spiritual enjoyments. pleasure, furthermore, is limited wholly to the moment; now is the only time. the past cannot be regarded without regret and the future cannot be faced without misgiving; therefore neither is conducive to pleasure. no man should grieve, for grief is th

. the baconian, or inductive, system of reasoning (whereby facts are arrived at by a process of observation and verified by experimentation) cleared the way for the schools of modern science. bacon was followed by thomas hobbes (for some time his secretary, who held mathematics to be the only exact science and thought to be essentially a mathematical process. hobbes declared matter to be the only reality, and scientific investigation to be limited to the study of bodies, the phenomena relative to their probable causes, and the consequences which flow from them under every variety of circumstance. hobbes laid special stress upon the significance of words, declaring understanding to be the faculty of perceiving the relationship between words and the objects for which they stand. having broke

phy was a realistic reaction from the idealism of fichte and von schelling. to herbart the true basis of philosophy was the great mass of phenomena continually moving through the human mind. examination of phenomena, however, demonstrates that a great part of it is unreal, at least incapable of supplying the mind with actual truth. to correct the false impressions caused by phenomena and discover reality, herbart believed it necessary to resolve phenomena into separate elements, for reality exists in the elements and not in the whole. he stated that objects can be classified by three general terms: thing, matter, and mind; the first a unit of several properties, the second an existing object, the third a self-conscious being. all three notions give rise, however, to certain contradictions

ogian than a philosopher) posits god as the only being and the origin of all knowledge, knowledge being identical with deity itself. god is consequently called being; all other manifestations are existences. truth is to be discovered through reflection upon this mystery. the most important of modern italian philosophers is benedetto croce, a hegelian idealist. croce conceives ideas to be the only reality. he is anti-theological in his viewpoints, does not believe in the immortality of the soul, and seeks to substitute ethics and aesthetics for religion. among other branches of italian philosophy should be mentioned sensism (sensationalism, which posits the sense perceptions as the sole channels for the reception of knowledge; criticism, or the philosophy of accurate judgment; and neo-schol

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

bible, by a profound and minute study of the text, may be forced to yield up qabalistic arcana of cosmic scope and importance, we are too often slow to apply a similar restorative to the companion volume, even if we are the luck holders of burton s veritable edition. to me, then, it remains to raise the alf laylah wa laylah into its proper place once more. i am not concerned to deny the objective reality of all magical phenomena; if they are illusions, they are at least as real as many unquestioned facts of daily life; and, if we follow herbert spencer, they are at least evidence of some cause.4 now, this fact is our base. what is the cause of my illusion of seeing a spirit in the triangle of art? every smatterer, every expert in psychology, will answer: that cause lies in your brain. engl

ements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenomenal world is therefore unusual. herein then consists the reality of the operations and effects of ceremonial magic,6 and i conceive that the apology is ample, as far as the effects refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other. but can any of the effects described in this our

MEANING OF MASONRY

new one of larger self knowledge, deepened understanding and intensified virtue. it means a transition from the merely natural state and standards of life towards a regenerate and super-natural state and standard. it means a turning away from the pursuit of the popular ideals of the outer world, in the conviction that those ideals are but shadows, images and temporal substitutions for the eternal reality that underlies them, to the keen and undivertible quest of that reality itself and the recovery of those genuine secrets of our being which lie buried and hidden at" the centre" or innermost part of our souls. it means the awakening of those hitherto dormant higher faculties of the soul which endue their possessor with "light" in the form of new enhanced consciousness and enlarged percepti

amental system, possessing, like all sacraments, an outward and visible side consisting of its ceremonial, its doctrine and its symbols which we can see and hear, and an inward, intellectual and spiritual side, which is concealed behind the ceremonial, the doctrine and the symbols, and which is available only to the mason who has learned to use his spiritual imagination and who can appreciate the reality that lies behind the veil of outward symbol. anyone, of course, can understand the simpler meaning of our symbols, especially with the help of the explanatory lectures; but he may still miss the meaning of the scheme as a vital hole. it is absurd to think that a vast organization like masonry was ordained merely to teach to grown-up men of the world the symbolical meaning of a few simple b

rtion of what is known in interior circles. but ere that time comes, and that the craft itself may the better appreciate what can be told, it is desirable, nay even necessar y, that its own members should make some effort to realize the meaning of their own institution, and should display symptoms of earnest desire to treat it less as a system of archaic and perfunctory rites, and more as a vital reality capable of entering into and dominating their lives; less as a merely pleasant social order, and more as a sacred and serious method of initiation into the profoundest truths of life it is written that" to him that hath shall be given, and from him that hath not shall be taken away even that which he hath; and it remains with the craft itself to determine by its own action whether it shall

a genuine desire for knowledge of the spiritual content of our masonic system, and i am glad to be able to offer to my brethren some light and imperfect outline of what i conceive to be the true purpose of our work, which may tend to deepen their interest in the work of the order they belong to, and (what is of more moment still) help to make masonry for them a vital factor, and a living, serious reality, rather than a mere pleasurable appendage to social life. to state things briefly, masonry offers us, in dramatic form and by means of dramatic ceremonial a philosophy of the spiritual life of man and a diagram of the process of regeneration. we shall see presently that philosophy is not only consistent with the doctrine of every religious system taught outside the ranks of the order, but

ace these faculties in their development from their elementary stage until he realizes that they connect with, and terminate in, the divine itself. the secrets of his mental nature and the principles of intellectual life became at this stage gradually unfolded to his view. you will thus perceive, brethren, that the f.c. degree, sometimes regarded by us as a somewhat uninteresting one, typifies in reality a long course of personal development requiring the most profound knowledge of the mental and psychical side of our nature. it involves not merely t he cleansing and control of the mind, but a full comprehension of our inner constitution, of the more hidden mysteries of our nature and of spiritual psychology. in this degree it is that our attention is called to the fact that the mason who

MICHAEL FORD WITCHMOON

viduals are unbalanced they create further dangers. i always recommend that the sorcerer be strong and sound of mind before even attempting to invoke or evoke such elementals, for they exist on dark levels of the sleeping mind and hold the keys to the gates of da ath. if one is not prepared they will be brought forth to the gates and come face to face with choronzon, madness will grow until their reality is not his/her own. to evoke elementals who are already in existence, yet based in negative power zones is perhaps just as dangerous because one is attempting to control beings which exist outside 19 19 their own time and space. they are defined as 'demons' for this reason, being that nothing is sacred and your life is alien to theirs. the other significant point is that such spirits seek

or this that will become clearer as they proceed. at the starting point, it is of the utmost significance that the individual focuses on understanding their own fears and pains, without these reasons necessarily being clear. it will however be seen at once that this aspect of the training makes for a devilishly strong individual. belief vampirism is the extension of the astral mind and night side reality. all that is transformable from the flesh to dream is subject to change on this level. one must learn to separate him/her self (which most students of the hidden arts have done already) from the sleeping world of people, lost in crowds, lost to themselves and dedicated only to skimming by in their lives. the successful magickian is one who realizes that the universe is composed of simplist

ithout another knowing of his magickal practice, what he/she is capable of and that all is subject to change via will. when i received the vampiric current in the early 1990's i knew something was changing, my mind was opening: i knew that ahead of me was either the great goal or total mental ruin. with will and courage, i allowed the current to manifest in my subconscious and grow into a massive reality. this is true with other forms of magick, for each is related and the goal is often the same. magick and belief vampiric sorcery is based on essentially the same principles as more traditional forms of magick. the only exception is that darker symbols are sometimes involved. we do not consider these evil or harmful, as there is no ill intent towards anyone- they are simply a means of stren

one of adversarial focus by such god forms of antinomianian or sethanic (set) assumption separation from the natural order. to learn magick one must have begun to understand the self and individual strengths and weaknesses. magick is defined by aleister crowley as "the science and art of causing change to occur in conformity with will (6) the process of belief is based on the already constructed reality of each individual. each person is a collection from different sources, mixed together to form one "group mind. this is the picture that emerges when individuals seek to embrace change while strengthening the self. in the dissolution of what seems to be an exterior and stable personality we discover that change is ongoing, increasingly so as we follow a neverending evolutionary process. ri

d with a deaths head, grows large below you. as you draw near the tower three black shapes approach you. you take note and with control of will halt in your steps. your first impulse is to run, however you know you would almost certainly lose your bodily control, and movement would diminish almost to the point of stopping. dreams always operate by the reversal of laws which form the basis of your reality web. one of the shapes takes a seeming female form. you cannot tell many of her features only that she is molded from the desires within your mind. wolves come and surround the three shadows and yourself in a large circle. the wolves stare intensely, gray fur, large salivating mouths with yellow fangs and burning crimson eyes. the female says nothing as she approaches you, neither do the t

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

division of people into superior and inferior groups. we must ask are such habits intrinsic to earth humans? are they productive? would theynot be more commensurate with the agenda of those bent on weakening the populations ofthe earth, on embroiling them in futile and destructive wars, on arousing aggressiveinstincts, which cause so much systemic and social despair? from their presence, came the reality of ritual murder and human sacrifice to furtherinstill fear and provide sustenance to the gods of the underworld (sic, night sky).this accounts partly for why once great and benign civilizations, peaceful and respect-ful of nature, suddenly descend into debauchery and civil strife.in the legends of the tahoe (california) indians, for instance, we read of the strife: there was a time when t

tis, alien visitation, and genetic manipulation of a spiritual message? what would be the purpose of such an exercise? what does itsay about the omnipotence of the god of the testaments?if paradise could be lost once and then regained, what is to prevent the scenario repeat-ing ad infinitum?and what of the character of y ahweh (jehovah? is there not inconsistency there also? if he, jehovah, is in reality the only god or the only real god, then why the constantremonstrations about worshipping other gods. what would jehovah have to fear? is itthe free will of people that is remonstrated against? according to conventional interpretations, does he not banish satan and human sin-ners to perpetual agony in hell? satan could not be the creator of hell, for nowheredoes it say that he was, and if h

ix, teknekron, nec, apple, oracle, 3m, intel, nasa, sun, double tree,sunaco, t exaco, and so on. the aliens on this planet are also attempting to clone or replicate the human form arti-ficially. their original form, being humanoid, cannot pass the field that was estab-lished around the earth. but if they can clone or cybernetically change their forms, itmay help their designs. this is why virtual reality, cybernetics, cloning, and nanotech-nology are in vogue today. the satellites also play a crucial role. when a burglarattempts to disarm an alarm system, he usually inserts a dummy wire to bypass themain coil and to silently break the circuit. so, the satellites with their on-board laserweapons, elf, and microwaves (see haarp) are the tools these criminals use in theirattempt to open a gat

ures and myths also mention thesame aspiration, only it is not that of the human race, of any patriarch, or prophet. inthe bible and the ancient myths, one hears of lucifer, or the dark angels, despisingtheir sojourn in paradise or eden and consumed with mania and false aspiration, even-tually leaving or being cast out of their home into the abyss and banished as defilersand ingrates. perhaps the reality is that today the ones who are spiritually despondentand filled with the sense of futility are actually the true children of the earth, whilethose who appear content and adjusted are from out there, transplanted centuries agoto exploit the earth and its indigenous inhabitants. these adjusted ones must bewhat planet are you from?122atlantis, alien visitation, and genetic manipulation those

arth and its inhabitants are utterlydoomed. these aliens have no love for us, no care for their host planet, and will in alllikelihood incinerate the entire place and all of humanity, by way of haarp micro-wave technology now mounted on satellites. they may also use chemical weaponswhich will leave not a person or creature standing. with all the efforts into remoteviewing, nanotechnology, virtual reality, subatomic manipulation, microwaves, sili-con, genetic foods, cloning, chemical and germ warfare, cybernetics, vaccines,designer diseases, and the worldwide web, a bleak picture presents itself. our scientific power has outrun our spiritual power. we have guided missiles and misguidedmen (martin luther king, jr.)the combined military expenditures of all the world s governments in 1987 were

MICHAEL W FORD THE VAMPIRE GATE

rom a luciferian perspective. it is not evil or simply destructive. the most powerful message that can be received in this work is that of creation. the vampyre magickian should create as opposed to destroying. the author and publisher accept no responsibility for use/misuse of this book. 8 vampyrism& the astral plane this book will introduce you to the modern relevance and the possibility of the reality of vampirism. this practice of vampirism is based on the nietzsche and darwin foundations of survival of the fittest. the vampyre magickian as it is defined here is within the realm of the luciferian ideology and practice outlined in lucferian witchcraft, liber hvhi and book of the witch moon. this dark magickal path is not necessarily a path which all luciferians must seek, but if the spi

ng from the abyss. the abyss is of course symbolic of the subconscious. let us look inward at the relation of the dragon, as opposed to some outward possibility. the abyss is considered evil as like the ocean, mankind cannot control it or force restrictions on it. to be within the abyss is to dwell in the dreams of the mind. in our dreams, we can form our desires on a pathway to becoming flesh or reality. sorcery is a term which denotes encircling, casting lots and visualizing 1 'the deep things of satan' revelations. ch.2 22 the result. if you lay out conditions to occur, aligning situations to move in this direction, this is indeed sorcery. rituals align thought and some believe the astral is controlled by this subconscious activated force. one should think in terms of being a manifestat

mat of old, can represent the luciferian who has mastered the aspects of ahrimanic yoga, that is the power of the demons of the flesh and mind. the control of demons in the body relate to the chakra points which can be focused to heighten individual mind and body power. this can be affected by astral energy life energy or chi as it is called. the sea is a source of evil as all is up to the taking reality can be shaped by dreams. think about that sentence carefully. what you think can be done today can be made reality tomorrow. let s consider the focus phrase of the black order of the dragon: 23 the words of the dragon tiamat i am that which you hide away from others i am the eye which seduces all within its gaze. i am the voice of which power is formed. i am the thought of which is exist b

e made for it. 32 astral vampirism from the material body astral flight is a powerful state in vampiric development. the luciferian spirit is centered in the element air, thus relating to the astral body itself. the witches sabbat in the luciferian witchcraft tradition is founded in the dreaming or astral conclave, the subjective experience from which a level of initiation occurs. the sabbat is a reality, yet it lies behind a veil found. as tiamat is the goddess of vampires, the method of sorcery of draining astral energy should be practiced in everyday life while secretly, with the intent of immortality. much of the practice of vampyrism or vampirism from a luciferian focus is based around the ahrimanic daevas, yatuk dinoih. one may practice vampirism in the following manner: 1. physical

i- who drains lifeforce from the sleeping humans astral body. the initiate also focuses via dream control shape shifting and recording dreaming events in a magical journal, this defines the imagination in its strength and weakness. can this be real, this is based upon discipline and belief. what would be the purpose of investing belief in such a concept? by acknowledging and affirm a concept as a reality do we make this thing a reality, it creates a foundation or view of thought within the mind. by continually striving for self-mastery and predatory spirituality, we become a part of the force we call the dragon. it answers through us. through the nightside, the luciferian through will and practice, can shiftshape, to hunt amoung the shadows. the forms can be several, varcolaci (a form of d

MICHAEL WYNN THE SOUL TRAVELERS

dice. while the rest of the world accepted the universe s mystical nature, einstein went to his death bed trying to reconcile the microscopic and macroscopic worlds. in his heart, he knew that the truth of this apparent randomness was out there, and was probably as elegant as e=mc2. maybe einstein would have done well by considering more than 4 dimensions in his death-bed equations. the onion of reality [2.2] perhaps the missing ingredient between apparent chaos and order is the number of spatial dimensions these quantum physicists are taking into consideration. perhaps the real question is how many angles are there? for the greater part of the age of science, the number of dimensions was thought to be 4. the first, x representing width, the second was y, representing height, the third wa

the universe is, each would produce a slightly different answer and none are lying--michael wynn's "the soul travelers" 22 to better imagine dimensions, one must only envision the relationship between a boat and submarine. the boat lives in a 2 dimensional world and its only choices are north, south, east, and west. south is only the opposite of north, and east is only the opposite of west, so in reality a boat has only 2 angles of freedom. what s more is that other boats may not share the same space with each other. a submarine, on the other hand, exists in a 3 dimensional world. like the boat, it can move north, south, east, and west, but unlike the boat, it can also move up and down. the air above is also a 3 dimensional space. a human, not being able to fly, has access to 2 dimensions

-rise dwellers, we too are both separated and yet affected by the comings and goings of our neighbors. the number of layers contained in the universe differs from one occult tradition to another, but in modern western magic it is typically the hebrew cabala, and the dividing lines that it defines, which are most relied upon. the kabala is a series of ancient jewish texts that define the nature of reality, the number of universes, and the rulers of those universes. in the kabala, the universe is divided into 10 parts, each called sephirah, and these 10 sephirah are further divided into 4 worlds and constitute a separate universe, each containing its own ruler and inhabitants. the 4 worlds, in which the 10 sephirah are divided into, are: atziluth, the divine world of archetypal ideas; briah

l world, is subject to a sense of space and time. the fourth of the worlds is the etheric. this world, sometimes used interchangeably with the astral world, is the--michael wynn's "the soul travelers" 23 universe that provides the foundation for the material plane. the etheric world is also where the life-force, the energy created and used by life forms, resides. finally, there s the 5th level of reality, the material universe. the operations of magic are rarely aimed at the lowest level of reality (material, but instead the magician will attempt to alter the higher levels of the universe knowing that those changes will eventually trickle down to the etheric and material world. it is in the way does the magician alter reality by intention. the mental world, being nothing but concepts and t

rial, but instead the magician will attempt to alter the higher levels of the universe knowing that those changes will eventually trickle down to the etheric and material world. it is in the way does the magician alter reality by intention. the mental world, being nothing but concepts and thoughts, are affected by the magician in such a way as to produce predictable results on the lower levels of reality. one could argue that my distinction of mental/astral/etheric worlds is unnecessary, or just plain wrong; some occults only make reference to 3 worlds: divine, astral, and material. i m satisfied as long as you understand the concept of cascading, and slowly solidifying energy. in truth, there s nothing slow about it. the objects in the separate worlds are copies of each other, tethered to

MOODY RAYMOND A LIFE AFTER LIFE

over the earth give evidence of the belief in human survival of bodily death. in short, we are faced with two contrasting answers to our original question about the nature of death, both of ancient derivation, yet both widely held even today. some say that death is annihilation of consciousness; others say with equal confidence at death is the passage of the soul or mind into another dimension of reality. in what follows i do not wish in any way to dismiss either answer. i simply wish to give a report on a search which i have personally undertaken. during the past few years i have encountered large number of persons who were involved in what i shall call "near-death experiences" i have met these persons in many ways. at first it was by coincidence. in 1965, when i was an undergraduate stud

ese fantastic aspects of existence in the spiritual body are reported first-hand (1) i lost control of my car on a curve, and the car left the road and went into the air, and i remember seeing the blue sky and saw that the car was going down into a ditch. at the time the car left the road, i said to myself "i'm in an accident" at that point, i kind of lost my sense of time, and i lost my physical reality as far as my body is concerned-i lost touch with my body. my being or my self or my spirit, or whatever you would like to label it-i could sort of feel it rise out of me, out through my head. and it wasn't anything that hurt, it was just sort of like a lifting and it being above me [my "being] felt as if it had a density to it, almost, but not a physical density-kind of like, i don't know

back, i brought with me some of the wonderful feelings i had over there. they lasted for several days. even now i feel them sometimes (3) this feeling was so indescribable. it has stayed with me, in a way. i've never forgotten it. i still think about it very often. telling others it must be emphasized that a person who has been through an experience of this type has no doubt whatsoever as to its reality and its importance. interviews which i have done are usually sprinkled with remarks to precisely that effect. for example: while i was out of my body, i was really amazed at what was happening to me. i couldn't understand it. but it was real. i saw my body so plainly, and from so far away. my mind wasn't at that point where i wanted to make things happen or make up anything. my mind wasn't

s. i just wasn't in that state mind. and it was nothing like an hallucination. i have had hallucinations once, when i was given codeine in the hospital. but that had happened long before the accident which really killed me. and this experience was nothing like the hallucinations, nothing like them at all. such remarks come from persons who are very capable of distinguishing dream and fantasy from reality. the people i have interviewed are functional, well-balanced personalities. yet, they do not tell their experiences as they would dreams, but rather as real events which actually happened to them. despite their own certainty of the reality and importance of what has happened to them, they realize that our contemporary society is just not the sort of environment in which reports of this nat

ese new views, development of the soul, especially in the spiritual faculties of love and knowledge, does not stop upon death. rather, it continues on the other side, perhaps eternally, but certainly for a period of time and to a depth which can only be glimpsed, while we are still in physical bodies "through a glass, darkly" corroboration the question naturally arises whether any evidence of the reality of near-death experiences might be acquired independently of the descriptions of the experiences themselves. many persons report being out of their bodies for extended periods and witnessing many events in the physical world during the interlude. can any of these reports be checked out with other witnesses who were known to be present, or with later confirming events, and thus be corrobora

MORALS AND DOGMA

s and ill-tempered, from the countenance alone, from little more than a glimpse of it, without the means of _knowing. we venture our fortune on the signature of a man on the other side of the world, whom we never saw, upon the belief that he is honest and trustworthy. we believe that occurrences have taken place, upon the assertion of others. we believe that one will acts upon another, and in the reality of a multitude of other phenomena that reason cannot explain. but we ought _not_ to believe what reason authoritatively denies, that at which the sense of right revolts, that which is absurd or self-contradictory, or at issue with experience or science, or that which degrades the character of the deity, and would make him revengeful, malignant, cruel, or unjust. a man's faith is as much hi

grandest, the most holy, and the most useful of all the aspirations of man; that upon this belief morality reposes, with its eternal sanction. this belief, then, is in humanity, the most real of the phenomena of being; and if it were false, nature would affirm the absurd; nothingness would give form to life, and god would at the same time be and not be. it is to this philosophic and incontestable reality, which is termed the idea of god, that the kabalists give a name. in this name all others are contained. its cyphers contain all the numbers; and the hieroglyphics of its letters express all the laws and all the things of nature. being is being: the reason of being is in being: in the beginning is the word, and the word in logic formulated speech, the spoken reason; the word is in god, and

n our waking hours. no man can say that he hath as sure possession of the truth as of a chattel. when men entertain opinions diametrically opposed to each other, and each is honest, who shall decide which hath the truth; and how can either say with certainty that _he_ hath it? we know not what _is_ the truth. that we ourselves believe and feel absolutely certain that our own belief is true, is in reality not the slightest proof of the fact, seem it never so certain and incapable of doubt to us. no man is responsible for the rightness of his faith; but only for the _up_rightness of it. therefore no man hath or ever had a right to persecute another for his belief; for there cannot be two antagonistic rights; and if one can persecute another, because he himself is satisfied that the belief of

or the person is taken away; until, in place of the bright, visible being, comes the awful and desolate shadow, where _nothing_ is: where we stretch out our hands in vain, and strain our eyes upon dark and dismal vacuity. yet, in that vacuity, we do not _lose_ the object that we loved. it becomes only the more real to us. our blessings not only brighten when they depart, but are fixed in enduring reality; and love and friendship receive their everlasting seal under the cold impress of death. a dim consciousness of infinite mystery and grandeur lies beneath all the commonplace of life. there is an awfulness and a majesty around us, in all our little worldliness. the rude peasant from the apennines, asleep at the foot of a pillar in a majestic roman church, seems not to hear or see, but to d

which nothing else is worth; and to the single, solitary individual, they ought to possess an interest which nothing else possesses. the stored treasures of the heart, the unfathomable mines that are in the soul to be wrought, the broad and boundless realms of thought, the freighted argosy of man's hopes and best affections, are brighter than gold and dearer than treasure. and yet the mind is in reality little known or considered. it is _all_ which man permanently _is, his inward being, his divine energy, his immortal thought, his boundless capacity, his infinite aspiration; and nevertheless, few value it for what it is worth. few see a brother-mind in others, through the rags with which poverty has clothed it, beneath the crushing burdens of life, amidst the close pressure of worldly tro

MOTTA MARCELO THE COMMENTARIES OF AL

tinsel of romance, sentiment, and religion. he calls it love, denies its strength and truth, and worships this wax figure of him with all sorts of amiable lyrics and leers. second, he is so certain, despite all his theatrical-wardrobe- work, that it is a devouring monster, that he resents with insane ferocity the existence of people who laugh at his fears, and tell him the monster he fears is in reality not a fire-breathing worm, but a spirited horse, well trained to the task of the bridle. they tell him not to be a gibbering coward, but to learn to ride. knowing well how abject he is, the kindly manhood of the advice is, to him, the bitterest insult he can imagine, and he calls on the mob to stone the blasphemer. he is therefore particularly anxious to keep intact the bogey he so dreads;

too, depends on climate and so on, so that we must interpret the law to suit a socrates, a jesus, and a burton, or a marie antoinette and a de lamballe, as well as our own don juans and faustines. with this expansion, to the honour and glory of them, of their natures, we acclaim therefore our helpers, dionysus, aphrodite, apollo, wine, woman and song. intoxication, that is, ecstasy, is the key to reality. it is explained in "energized enthusiasm (equinox i, ix) that there are three gods whose function is to bring the soul to the realization of its own glory: dionysus, aphrodite, apollo; wine, woman, and song. the ancients, both in the highest civilizations, as in greece and egypt, and in the most primitive savagery, as among the buriats and the papuans, were well aware of this, and made th

most striking. for nuit is, philosophically speaking, the archetype of the kteis, giving appropriate form to all being, and offering every possibility of fulfilment to every several point that it envelops. but nuit cannot be symbolized as three-dimensional, in our system; each unit has position by three spatial, and one temporal, coordinates. it cannot exist, in our consciousness, with less as a reality. each 'individual' must be a 'point-interval; he must be the product of some part of the matter of nuit (with special possibilities) and of the motion of hadit (with special energies) determined in space by his relations with his neighbours, and in time by his relations with himself. it is evidently "a foolish word" for hadit to say "come unto me, as did nuit naturally enough, meaning "ful

e instant assent from everybody; when he presents conclusions which conflict with popular credence or prejudice; when he employs a language which is not generally intelligible to all; in such cases he must be content to appeal to the few. he must wait for the world to awake to the value of his work. the greater he is, the more individual and the less intelligible he will appear to be, although in reality he is more universal and more simple than anybody. he must be indifferent to anything but his own integrity in the realization and imagination of himself. such was, and is, the case of the artist aleister crowley. 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

e pretence of altruism and so-called virtue 'is a lie; it is the hypocrisy of the puritan, which is hideously corrupting both to the hypocrite and to his victim. to 'lust' is to grasp continually at fresh aspects of nuit. it is the mistake of the vulgar to expect to find satisfaction in the objects of sense. disillusion is inevitable; when it comes, it leads only too often to an error which is in reality more fatal than the former, the denial of 'materiality' and of 'animalism. there is a correspondence between these two attitudes and those of the 'once-born' and 'twice born' of william james (varieties of religious experience. thelemites are 'thrice-born; we accept everything for what it is without lust of result, without insisting upon things conforming with a priori ideals, or regrettin

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

assure you of success in love and luck at cards. what makes this ancient spell so interesting is the conjuration, for i have discovered that it acts as a kind of secret code of communication between us and the incubi and succubi sexual spirits that visit us by night to tempt us with all manner of lusts and depravities. repeating the conjuration will cause you to have intercourse with them in the reality of an erotic dream. this spell works best if it is first worked three days before the new moon, before retiring to bed for the night, repeat the following conjuration three times: besticitum consolato veni ad me vertat. creon, creon, creon, cantor laudem omni potentis, et non-commentor. stat superior carta bient laudem, omviestra principem da montem et inimicos meos o prostantis vobis et m

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

reconstructing the institutions, mores, and lifestyles in the past. the historical method is, by necessity, multidisciplinary in its theories and hypotheses. nothing can be examined in complete isolation, in abstracto. life is unity within diversity. i have consistently sought to gather what was scattered in order to reconstruct a living past and, consequently, one that is as close as possible to reality and truth. setting off on my journey objectively and without any preconceived notions, i have had to surrender to the evidence showing that certain opinions expressed in what are accepted as fundamental works on freemasonry are actually lacking any basis of support. conversely, the same rectitude of thought and judgment led me to the opposite conclusion: that certain legends whose credibil

goths and burgundians, where many roman institutions endured; we have already stressed how this region preserved the art of building passed down by the collegia. there is perhaps no reason to seek elsewhere for the origin of the architectural term gothic. today this word defines a very specific building style. it is thought that the renaissance italians originally used it in complete derision. in reality, the term goes back to a much earlier time. it can be found in the writings of fridegode, a historian who wrote in latin in 950. fridegode said, in speaking of the saint ouen church of rouen* that it was built* as we have seen, this was built by "goth" architects. 38 the origins of freemasonry from ancient times to the middle ages in quarried stone with a kind of magnificence in the gothic

the creation of the brotherhood of the assassins: the conversion of its founder and first grand master, hassan sabah, a highly educated man who was a minister of the sultan of isfahan. he reformed ismailism with a less flexible administration that provided him with a military organization. the word assassin as applied to the brotherhood does not mean, as some have maintained "eater of hashish" in reality, assassin is the plural form of the arab word for guardian, assas. the assassins or "guardian brothers were so named because the purpose of their order was the protection of the holy land, whose central orientation, the axis of the spiritual world, was the mystic mountain, which explains the title held by the grand master, the sheik el djebel" interpreted by the europeans to mean the old m

nchises were known as the francs metiers [free craftsmen. francs metiers and freemasonry it is perhaps within these privileged francs metiers that we should place the origin of operative or traditional freemasonry. apparently, the term freemason was imported from england. in that country there are texts from 1376 and 1396 in which the word ffremasons or ffreemaseons appears for the first time. in reality, however, the english had borrowed the term from the french language, as is evidenced by its etymology. we should not forget that under the norman monarchs and for three centuries following william the conqueror's victory at hastings in 1066, the official language of england was french. the oldest statutes of english workers to have come down to us (from 1351 and 1356) were still written i

in the former templar censive district. up into the present day, this localization has given a very distinctive physiognomy to the third and fourth arrondissements. the construction of the marais and its splendid mansions in the seventeenth century did not manage to change this character. crafts and small businesses prevailed. this is something everyone knows, though it is a social and historical reality that those responsible for the renovation project of the marais have 142 the origins of freemasonry from ancient times to the middle ages overlooked to some extent. few, however, are aware of one other quarter to which mason artisans have long held a traditional attachment: the hotel de ville neighborhood. in the middle of the nineteenth century, this is where masons lived in order to find

NEW WORLD ORDER OR OCCULT SECRET DESTINY

this, is the new age belief in many saviors and enlightened teachers, masters and gurus its all good and fine when the goal is the false teaching of man s divinity. the new agers see many ways to salvation; christians proclaim that there is only one way- jesus christ. for the gate is small, and narrow that leads to life, and few are those who find it (matt. 7:14) the bible states that this is in reality the broad way that leads to destruction, and many are those who enter it (matt. 7:13) therefore, the only religion not compatible with the new age, and hence the coming new world order, is the belief and strict adherence in the word god with traditional christianity being looked upon as particularly pernicious. in dark secrets of the new age, texe marrs wrote: the new age is a universal op

ON SET

as a priest of set i seek to enhance the possibility for individual, self-conscious, autonomous potential of mankind to actualize within the temple of set, and without it as well as appropriate- this does not include any kind of converting; by its very nature the need for individual selfbetterment must come from within an individual himself. no one can do such a work for others, only for oneself. reality of set is not based on mere knowledge or on mere intuition. it is based on both, but it is essentially via rationally based intuition, my own conscious efforts to understand my own self, via my own conscious efforts to come into being as a more perfect, more autonomous individual, that i have experienced the principle, that it has become necessary for my own initiation (self development pr

ONYX TABLET OF SET

be? who would arbitrate the outcome; group 'a' or group 'b? this then is where our current dialogue, and the by-law changes, begin to affect matters. i guess what we're after, more than an overly-lengthy process of evaluation, is that important comment from a member of the magistry; the one that we might be totally unaware of as it pertains to our candidate(s) for the priesthood. i return to the reality of faith and trust (and i'm a prime candidate to do so. here's a reallife case: i was *really* upset with the recent british recognitions. in airing my thoughts with other nobles and listening to their advice, i determined that the best possible course of action would not be mine, but rather the "actions" of the three new priests. hence, i wrote to all three (the process continues. do we r

dealing with i /ii s- c. sexual ethics. 13. intellect and the heart- a. bridge to the inner temple- b. over-analysis: risk of not experiencing essence of the issue, never touch its truth, truly experience it- miss its meaning- c. by over-analyzing you're not truly committed to the issue, but hiding in "fear" behind facts and figures- d. by being overly mystical, you're out-of-touch with objective reality and have no way to substantiate or recognize progress. 14. inner temple: commitment- a. unknown territories (1) ready to commit to something you know little or nothing about (2) base commitment on faith only. 15. inner temple: anubis is what he eats- a. state of being (1) personal changes (2) autonomy of work- alone realization (3) access to previously-inaccessible knowledge (4 "up becomes

n (5) inertia, iii head-on with inertia from natural order, more necessary to overcome it (6) before and after recognition: work without lust of result- b. neters/magical names: describe and discuss each of your neters/magical names. why chosen, what is their function for you, and what role do they play in your initiation (1) not necessary, but most iii s do have a neter and/or name- c. objective reality of set- or: are you set for this (1) you will be compelled to examine the reality of set (2) does it matter? 16. personal discussion- a. each adept will meet with the workshop masters/priests alone for approximately 15-20 minutes (1) what was set to you as a i, and as a ii? do you think that your view will change as a iii (2) how do you worship set (3) what is your greatest fear in regard

ithin the temple. when this happens the priests are faced with a dilemma, with several possible outcomes. some awaken to that diversity and accept it. some recognize the potential of that onyx tablet: ot.o.4.21 temple of set author: robert menschel iv date: april 22, 1999 ce revision: html revision: september 28, 1999 ce diversity, and though they may be uncomfortable with this dissonance between reality and their expectations, they are willing to see how things work out. some are so distraught by this discrepancy and are unable to accept the diversity, and they leave, because the temple does not agree with their vision of what it should be. those in the middle group eventually migrate to one side or another, accepting and cherishing diversity, or leaving because the temple's reality is to

ino vi date: december 1, 1988 ce revision: html revision: august 8, 1999 ce the direct consequence of the wills of the neteru. nature was intelligible not just through inanimate, automatic, general regularities which could be discovered via the 'scientific method; but also through connections and associations between things and events perceived in the human mind. there was no distinction between 'reality' and 'appearance; anything capable of exerting an effect upon the mind thereby existed" to be the only "other god [cf. hpl] in such a cosmology, set was understood to be a presence and force which alone could not be apprehended by perceptions of the natural senses. he thus represents the nameless "thing" whose existence we know of by the shadow it casts on things apprehended and things per

PATH OF INITIATION

se forces interact with him or her, their original call set into motion a chain of events that led seemingly inescapably to those beings or forces- and thus, what looks like personal quest is anything but- it is not even a summoning; it is actually those forces coming to the initiate. only the ego of the outsider or the half- wise views it as effort on the part of the initiate to "reach" them- in reality, whe n the initiate travels to reality, reality is traveling to the initiate. the great forces answer. the purpose of the "time of learning" is to show the initiate how to be aware of their answer- this is why trance techniques and other consciousnessalteration methods are taught at this time. after that point, everything that happens to the initiate is in reality an answer from the otherw

gradually) that are the source of many mythical seership abilities and the like "magical" abilities (and i hate to use that term) are also sometimes gained, though this is a far more poetic idea than the term "magic" expresses. knowledge and real wisdom, direct experience of the unseen world, and the ability to "reach into" the self, or the depths, to directly experience and mediate extra-sensory reality, causes what seem to be like "powers" or abilities to understand and influence some events in life. but this is only a tiny matter of a greater growth. the five-fold initiatory pattern leads to internal transformation, a "road change" from the straight road of the common person, moving slowly through fated time, onto the crooked path, or the third hidden road, which is the attainment of a

is embedded in the workings of the cosmos itself; we can see it in ourselves and in nature- the acorn, pulled by the draw of fate and nature away from the origin tree falls into the underworld, where after a time, and when outer forces reach it (light, and water from above) it sprouts and grows into a new being- the fertilization in the seed occurring within, but spurred on by outside forces. in reality, even the "outside" forces are part of a whole reality, of which the seed may ignorantly think of itself as "apart" from- but the truth is found in holism. did the acorn go the ground, or did the ground go to the acorn? both occurred. there is only one reality, one system, one chain of fate. did the sunlight and water reach the acorn, or did it reach them? both occurred. do not let false d

PHOSPHORUS

will increase, you will sweat and grow very hot. as you move and envision the luciferian path opening before you, a religious ecstasy will take you and guide your visions refer to the sufis by idries shah and the maskara (revelers) who blacken their faces and assume bestial forms during their sabbat dance. in this instance, you will begin an in-between (crossroads) journey unto the mysteries and reality of the witches sabbat. envision a gateway opening forth a shadowed figure arises before you this is the black man of the sabbat, the initiator who you shall seek to become like- i salute thee spirit of blackened flame, i come unto thee as clay but which holds a spark. with thy stave immolate my being with the cunning fire, that i shall awaken in the bloodied caul the mark of cain. face now

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

gether lead the individual towards a higher point of understanding and if properly worked, can lead towards holy magick. vampirism is a significant tool in human evolution because it places in perfect harmony the ever-changing self within natural balance. to ascend one must devour the energies that offer themselves. vampirism holds its foundation in dream and myth, forming strongly in a conscious reality, as one may know it. vampiric sorcery is a dangerous magick to control as it tests every point of mental strength one may have developed. if unbroken, can further strengthen the individual who would ascend to godhead. one must delve the depths of the psyche (abyss) in order to balance the holy light. thelema inadvertently supports and provides a significant foundation for the like-minded i

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

at name,but went so far as to ascribe it to the deity himself.marconis only dates his rite from the commencement of our era, hoping, probably, that this modesty on his part might induce masons to accept it without distrust, and to put faith in those precious documents written in the chaldee language,which, he informed them,were to be found in the sacred ark of the rite of memphis.marconis was, in reality, possessed of considerably more erudition than the manufacturers of the rite ofmizraim; and in constructing his own system, ingeniously varied and transposed the degrees of the former, altering the titles, passwords, signs, etc; thus in a manner disguising their real origin. many of his degrees,however,were never completed, and remain to this day degrees merely in name, having no ritual, o

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

as the awareness of all the other faculties, such as seeing, hearing, smelling etc, have their source in the quintessential self of the soul, we must say that it, in itself, is aware. this is the awareness of the soul of itself, that is, the self-knowledge and consciousness of the soul. this is the essential light of the soul. it is similar to light, because the property of light is to reveal the reality of what is. for instance, a person may be standing in a dark room in front of a deep pit. because it is dark, he does not recognize the danger he is in. he does not recognize the reality of what is. the moment the light is switched on, he immediately sees the pit, recognizes the danger and steps back. now, though this self awareness is the essential light of the soul, it is not the actual

flash of insight and discover that which is not yet known. da at concentration according to the above, it is clearly understood that concentration, in and of itself, can only act as a vessel for understanding. this is as stated "if there is no da at, there is no binah (pirke avot. it is clear, that in order to have any insight, whether into a specific field of study or whether into the nature of reality, it can only come about through contemplation and analysis. concentration alone, without content, cannot achieve this. this is because concentration can only act as an instrument to arrive at understanding. da at constitutes the interest, focus and attachment to the subject, to the exclusion of all else. this can be gleaned from the meaning of the verse "and adam knew eve vehaadam yada et

to concentrate on it and will have difficulty understanding it clearly. from this it is clear that concentration is only like a vessel to hold the understanding. likewise, a person who does concentrate, but not on any specific subject, such as the "concentration" practiced in many eastern meditations, will not gain any true insight into any subject at all and certainly not into the true nature of reality. since there is no content, all he has is the empty vessel of concentration. we can be sure that any "insights" that he may have, are nothing more than false imaginations and delusions. this is analogous to a person who claims to have learned medicine simply by sitting and meditating on a mantra for 10 years. certainly, no one in their right mind would go to him for medical treatment. now

n recognizable traits. because of this there is the appearance of rational behavior. it appears to be an objective, reasonable intellect which is open to compromise. in truth though, here too the intellect, emotions and actions exist merely to facilitate the desire that drives them. an example of this is a christian missionary. he talks and acts as if he is an objective, reasonable person, but in reality he is neither reasonable nor objective. in reality he is completely bent on converting you to his religion and his speech and actions are there merely to facilitate this. this is why he knocked on your door in the first place. though it appears that a reasonable conversation is taking place, if he is refuted in debate, he will automatically revert back to the essential point of the irratio

t level of thought comes about from netzach, hod, and yesod of arich (the gut emotions of the desire, as will be explained later. on the other hand, the flash of intuition we are dealing with here is an intuitional insight that goes up, into the self itself, rather than down, outside of the self, and represents deep introspection. this is like an intuitive flash of insight into the true nature of reality. in other words, the analysis is not into externalities, such as making a better computer, or discovering a medical breakthrough. rather, the analysis is inward, into the essential self. for example, the analysis is to understand the desire, purpose and intent behind all of creation. therefore, this flash of intuition comes from keter of arich (desire of desire) within which atik yomin (em

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

hochmah) into the subject. this is the depth of intellect, which is the spring of chochmah from where flashes of insight trickle forth into the comprehension of binah, like lightning bolts. from the examination of these three faculties of the mind, it becomes clear that all forms of "meditation" consisting of mantras and concentration exercises etc. which purport to bring about "insight into true reality" are false by definition. as explained, the faculty of concentration can only act as a vessel for the faculty of analysis. however, it is specifically the analysis, and only the analysis, which leads to the intuitive flash of insight into the subject (of course concentration is a necessary prerequisite to analysis. however, concentration, by itself, is only an empty vessel. only when this

hows how it is that, specifically, hitbonenut (analysis) activates chochmah. if someone were to claim that he achieved a mastery of medicine simply by meditating on the word "medicine" for many years, only a fool would risk his life by putting himself under his care. as mentioned above, the conclusions of one who merely concentrates without analysis clearly cannot be revelations into the truth of reality. instead, he has induced delusional hallucinations in himself. this is self evident to those who are honest and do not delude themselves. chochmah wisdom before we continue explaining the various levels of understanding one may attain, we must first preface with an understanding of the faculty of chochmah. as mentioned earlier, chochmah is compared to a spring, from which flashes of unders

the depth will be its length and breadth (from the above it is self evident, that because of a lack of tvunah, many who study kabbalah (such as the chaining down of the worlds, as detailed in part one) are at a loss of how it applies to their daily lives or what to do with this body of knowledge, altogether. it seems to them to be a very interesting intellectual endeavor, but with no bearing on "reality. eventually, they will ask themselves "of what use is this knowledge" this is due to their lack of tvunah. any comprehension they may have achieved remains as it is, without spreading forth into their emotions or actions, and without any application to real life whatsoever. as explained above, the solution to this problem is to go back to the beginning and learn it thoroughly, carefully an

ametric opposite of what may be achieved, as explained above and as will be explained at great length in part three of this book. in other words, when one does not contemplate the teachings detailed in part one, firstly, he will not understand it at all (binah. therefore, the power of chochmah (insight) will not be activated. he will not have a flash of insight and understanding into the truth of reality, whatsoever. furthermore, he will not arouse the faculty of keter towards g-d. this is to say that because he is devoid of understanding, he will not have pleasure (atik yomin) or desire (arich anpin) in serving g-d. because of this he will not have an attachment to g-d (da at. because his da at was never aroused, the emotions in his heart (chesed and gevurah, which are the love of g-d and

siasm and who attempt to arouse pleasure and emotional excitement in their divine service, without the prerequisite of hitbonenut, are making a grave error. because they skip this necessary prerequisite, whatever emotion and interest they hype themselves into, are nothing more than delusions, for they have no true interest in g-d himself. they are not truly interest in truth or the true nature of reality (g-d. in essence they are nothing more than pleasure seekers, who attempting to excite themselves and give themselves a false sense of fulfillment. this is similar to an actor who has been instructed to act as if he has just won the lottery. he jumps up and down and shouts with complete self abandon, as if he is the happiest guy on earth. however, he may not be happy at all. after all, he

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

of tikun. these elements were not gevil h in the sense of being sinister; they simply expressed non-g-d-consciousness and selfhood. as such, they became an absolutely necessary and crucial element in the creation of the subsequent worlds, for in order for there to be free choice, there must be an element of gevil, h i.e, non-g-d-orientation available as an alternative to holiness. this aspect of reality became more pronounced with each successive world, until, in our physical world, it became the dominant consciousness: the physical world is a given, g-d must be proven. in this sense, the gevil h derived from the shells or refuse of the world of tohu is analogous to the shell of a nut or skin of a fruit that develops on the tree before the fruit. without the shell, the fruit would be expo

ering, each [vessel shard] descending further than the next, the torah [uses various terms to describe the cataclysm] saying gchaos, emptiness, and darkness. h the 52-name was included here [within the 63-name [we see this] from the fact that from out of [the ruins of] this 63-name whose vessels were shattered was subsequently produced the rectification, via the 45-name, which was used to rectify reality. in this way, the dross was removed from the 63-name. this is indicated by the fact that the word formed by the letters representing the number 63 [samechgimel] form the root of the word for gdross h [sigim, as in the verse, geveryone is dross, completely foul c. h1 the result of this rectification was that the 52-name was separated out [of the original 63-name. thus, the 52-name was laten

, h and ga glow. h3 the three levels of evil are envisioned as three gshells h surrounding the edible fruit, or holiness. in between the shells and the fruit is a fourth, softer gshell h or gpeel h (e.g, the rind of an orange) that in some cases is edible. this signifies the level of neutrality, which can be subsumed into either evil or holiness, depending on how it is used. into this category of reality fall all those things that are neither expressly forbidden nor are used for an explicit mitzvah. there are five levels of the soul, signifying five levels of holiness. these stand in opposition to the four levels of non-holiness as follows: 2 genesis 4:4. 3 ezekiel 1:4. the arizal on parashat noach (2) 30 level of the soul opposite level of non-holiness yechidah chayah third level of evil

irst level of evil nefesh neutrality (nogah) there is no level of evil corresponding to the yechidah, since yechidah is the soul fs total identification with divinity, and there obviously can be no type of evil that expresses the same quality in the opposite direction, since there is no gevil deity h to compromise g-d fs absolute oneness. the soul of onkelos, the convert, was from this aspect [of reality. onkelos was a roman who converted to judaism and is the author of the standard aramaic translation of the torah. we have discussed the significance of aramaic in this context previously. this is the mystical significance of [the custom of reading the torah] gtwice as in scripture and once in translation. h the talmud enjoins us to review the weekly portion of the torah each week by readin

ownwards, towards expression in the realms below it. they continued to ascend to the level of chesed and gevurah, which are called gthe mountains, h as opposed to netzach and hod, which are called gthe hills. h mountains can be envisioned as protrusions from the earth; the expression of the earth fs gdesire h or gtendency h to reach beyond itself. thus, the midot, oriented outward toward external reality, are gprotrusions h of the partzuf outward. since the intensity of consciousness is greater in chesed and gevurah than it is in netzach and hod, the former are called gmountains h relative to the latter, which are called ghills. h as is known, in the generation of the flood, z feir anpin and nukva were back to back. this is alluded to by the two words gmountain, h gmountain, h whose numeri

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ut all of life. whereas this is natural to the human condition, the system of the golden dawn acts as a precise catalytic agent which accelerates this growth toward soul much as a "hot house" or "grow light" influences the quality and development of plant growth. one may ask why the necessity for "acceleration" considering the world's current political arena and that we are no longer, in a deeper reality, separate nations but a worldwide community, as much "consciousness"as possible is gravely necessary unto the very survival of our planet. additionally, what with pervasive technological implementation, we also must establish and maintain connection with the instinctual, transpersonal, and powerfully "rooted"experience of the deeper layers of the unconscious. and for this, the golden dawn

t it may also be an experience. annihilation and deification of the person are fused in the spiritual ecstasis which purports to experience the immediate presence of the acosmic essence "in the gnostic context, this transfiguring face-to-face experience is gnosis in the most exalted sense of the term, since it is knowledge of the unknowable. the mysticalgnosis theou-direct beholding of the divine reality-is itself an earnest of the consummation to come. it is transcendence become immanent; and although prepared for by human acts of self-modification which induce the proper disposition, the event itself is one of divine activity and grace. it is this as much a 'being known'by god as a 'knowing' him, and in this ultimate mutuality the 'gnosis' is beyond the terms of 'knowledge' properly spea

hree emanations are unique in a special way, and they especially symbolise that "light which shineth in darkness" the light of the spiritual self. as light shines into darkness, illuminating it without suffering a diminution of its own existence, so the workings of the supernals, as these three sephiroth are called, overflow from their exuberant being without thereby diminishing in any degree the reality or infinite vitality of their source. they are considered hence to have but little relation with the inferior sephiroth which issue from them, except as stem and root. yet though hardly in any philosophic relation to our phenomenal universe, we find when engaged in magical working that it is customary- even necessary- to open ourselves by invocation to its influence so that this divine pow

es of evolution and material development- sometimes in quite false directions- man has spiritually repressed himself, and thus gradually forgotten his true divine nature. meanwhile, as a sort of compensation for this loss, he has developed a complexity of physical and psychic constitution for dealing adequately with the physical world. hence, methods of spiritual development refusing to admit the reality of that manyprincipled organisation may not be recognised as valid, for the sole reason that man is not a simple being. fundamentally and at root he may be simple; but in actuality he is not. having strayed from his roots, and lost his spiritual birthright in a jungle of delusion, it is not always easy to re-discover those roots or to find the way out from the gates of the land of night <7

let him meditate upon the numbers nine and five and therewith the forms of the pentagram and pentangle. let him now rise in imagination above the mineral world into the world of trees and flowers and idenbfy himself in love and sympathy with the powers of the elements behind these. let him realise the mental world where mind rules over matter, and let him meditate upon the ideas of appearance and reality <135> fourth knowledge lecture the figures of geomancy and their zodiacal attribuhons .a. populus via* fortuna minor conjunctio ci& 0 q 4. caudq dracoms sp carcer tristitia letitia d* i.3 x 52 70 the golden dawn: volume i book one <136> the numbers and lineal figures appropriate to the planets are: saturn 3 triangle jupiter ;square mars 5 p e n t a g r a m sun 6 l e x a g r a m venus 7 l e

RITE OF THE OPPOSER

eosil in alteration, according to whether the rite is performed at dusk or dawn- or in the dark or bright fortnight of the lunar month. the prayer of the design: as my words punctuate the silence, and the silence my words- so doth their resonance align and magnify power sufficient to reify their intent. as i begin- so doth the design which at my words shall become! my words encipher me and create reality; as i speak so these words ensorcel possibilities. that which i shall become will transcend aught that hath been worshipped. i will become other than that which hath been named. chaos is the primogenitor of my forms- from whence come my manifestations. existence itself will be eclipsed by my shadow. chance is my circle without circumference; fate is my centre without position. magick is my

that which hath been named. chaos is the primogenitor of my forms- from whence come my manifestations. existence itself will be eclipsed by my shadow. chance is my circle without circumference; fate is my centre without position. magick is my force: energy beyond limitation. my body is transition: from now unto now. my words encipher me and create possibilities; as i speak so these words ensorcel reality. as i cease- so doth all- but the design of which i speak. as i cease- so doth all- but that which i am. formula of the opposer: as the dragon doth coil about the infinite, and the wheel of heaven doth turn upon its heart, so let all revolve upon this point. as the circle doth turn through the seasons of change, so now do i turn, as the axis of fate, to manifest the word of mine own self-o

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

os and anteros, the struggle between jacob and the angel, and by the equilibrium of the golden mountain, which gods on the one side and demons on the other encircle with the symbolic serpent of india. it is typified also by the caduceus of hermanubis, by the two cherubim of the ark, by the twofold sphinx of the chariot of osiris and by the two seraphim respectively black and white. its scientific reality is demonstrated by the phenomena of polarity, as also by the universal law of sympathies and antipathies. the undiscerning disciples of zoroaster divided the duad without referring it to unity, thus separating the pillars of the temple and endeavouring to halve god. conceive the absolute as two, and you must immediately conceive it as three to recover the unity principle. for this reason

ion of light, remain in the light where the reflection consigns them. hence the astral light, or terrestrial fluid, which we call the great magnetic agent, is saturated with all kinds of images or reflections. now, our soul can evoke these, and subject them to its diaphane, as the kabalists term it. such images are always present before us, and are effaced only by the more powerful impressions of reality during waking hours, or by preoccupation of the mind, which makes our imagination inattentive to the fluidic panorama of the astral light. when we sleep, this spectacle presents itself spontaneously before us, and in this way dreams are produced dreams vague and incoherent if some governing will do not remain active during the sleep, giving, even unconsciously to our intelligence, a direct

y to common ideas. for example, the crowd believes in the sympathy of things which are alike and in the hostility of things contrary, but it is the opposite which is the true law. it used to be affirmed that nature abhors the void, but it should be said that nature desires it, were the void not, in physics, the most irrational of fictions. in all things the vulgar mind habitually takes shadow for reality, turns its back upon light and is reflected in the obscurity which it projects itself. the forces of nature are at the disposal of one who knows how to resist them. are you master sufficiently of yourself to be never intoxicated? then will you direct the terrible and fatal power of intoxication. if you would make others drunk, possess them with the desire of drink, but do not partake of it

operators, are what people term philtres and enchanted potions. but we shall not enter here upon this dangerous aspect of the practice, which cornelius agrippa himself terms venomous magic. it is true that there are no longer pyres for sorcerers, but always, and more than ever, are there penalties dealt out to malefactors. let us confine ourselves therefore to stating, as the occasion offers, the reality of such power. to direct the astral light we must understand also its twofold vibration, as well as the balance of forces termed magical equilibrium, expressed in the kabalah by the senary. considered in its first cause, this equilibrium is the will of god; it is liberty in man and mathematical equilibrium in matter. equilibrium produces stability and duration. liberty generates the immort

t on the grape are traceable solely to this cause, as the two young shepherds of la salette saw darkly and symbolically in their dream. the unlooked-for credit which awaited their narrative, and the vast concourse of pilgrims attracted by a statement so singular and at the same time so vague as that of these two children, without instruction and almost without morality, are proofs of the magnetic reality of the fact, and the fluidic tendency of the earth itself to operate the cure of its inhabitants. superstitions are instinctive and all that is instinctive is founded in the very nature of things, to which fact the sceptics of all times have given insufficient attention. it follows that we attribute the strange phenomena of table-turning to the universal magnetic agent in search of a chain

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

e demonstrated scientifically. to the first part of the question it may be replied out of hand that everything which is not an evident impossibility can and must be admitted provisionally. as to the second part, we affirm that in virtue of the great magical dogma of the hierarchy and of universal analogy, the kabalistic possibility of real evocations can be demonstrated; concerning the phenomenal reality consequent upon magical operations accomplished with sincerity, this is a matter of experience. as already narrated, we have established it in our own persons, and by means of this gritual h we shall place our readers in a position to renew and confirm our experiences. nothing perishes in nature; whatsoever has lived goes on living, always under new forms; but even the anterior forms are n

our readers in a position to renew and confirm our experiences. nothing perishes in nature; whatsoever has lived goes on living, always under new forms; but even the anterior forms are not destroyed, since they remain in our memory. do we not still see in imagination the child whom we once knew, though now he is an old man? the very traces which we believe to be effaced from our memory are not in reality blotted out, for a fortuitous circumstance may evoke and recall them. but after what manner do we see them? as we have already said, it is in the astral light, which transmits them to our brain by the mechanism of the nervous system. on the other hand, all forms are proportional and analogical the triangle of pantacles 23 to the idea which has determined them; they are the natural characte

pentagram with two points in the ascendant represents satan as the goat of the sabbath; when one point is in the ascendant, it is the sign of the saviour. the pentagram is the figure of the human body, having the four limbs and a single point representing the head. a human figure head downwards naturally represents a demon that is, intellectual subversion, disorder or madness. now, if magic be a reality, if occult science be really the true law of the three worlds, this absolute sign, this sign ancient as history and more ancient, should and does exercise an incalculable influence upon spirits set free from their material envelope. the sign of the pentagram is called the sign of the microcosm, and it represents what the kabalists of the book zohar term the microprosopus. the complete comp

erm dead substances are bodies as found in nature; living substances are those which have been assimilated and magnetized by the science and will of the operator. there-fore the great work is something more than. chemical operation: it is an actual creation of the human word initiated into the power of the word of god himself. this hebrew text, which we transcribe in proof of the authenticity and reality of our discovery, is derived from the rabbinical jew abraham, the master of nicholas flamel, and it is found in his occult commentary on the sepher yetzirah the sacred book of the kabalah. this commentary is extremely rare, but the sympathetic potencies of our chain led us to the discovery of a copy which has been preserved since the year 1643 in the protestant church at rouen. on its firs

ring should be composed of hairs torn from the head of a raging hyena, which recalls the history of the bell of rodilard. the only writers who have discoursed seriously of the ring of gyges are jamblichus, porphyry and peter of apono. what they say is evidently allegorical, and the representation which they give, or that which can be drawn from their description, proves that they are speaking in reality of nothing but the great magical arcanum. one of the figures depicts the universal movement, harmonic and equilibrated in imperishable being; another, which should be formed from an amalgam of the seven metals, calls for a description in detail. it has a double collet and two precious stones. a topaz constellated under the sign of the sun and an emerald under the sign of the moon. it shoul

ROBERT KIRK WALKER BETWEEN WORLDS

y way counter to religion or to rational thought. he argued from a metaphysical standpoint, but regarded 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 i

atlantis, which he assumed to be america itself it seems very likely, though we have no proof, that his extensive cryptographic and occult skills were used, when in europe, to pass information back to england, and perhaps to 'overlook' or spy at a distance upon the enemies of the crown from his english house at mortlake, and report privately to elizabeth. we may set aside the discussion about the reality or delusion of dee's activities, as this has been extensively covered elsewhere.[4] http//www.dreampower.com/kirk_wbw/pg_1.htm (3 of 8 [10/9/2001 12:33:52 am] robert kirk- walker between worlds(pages 1-9) more or less contemporary with dee was the famous astrologer, doctor of medicine, and prophet, michel de notre- dame, nostradamus. the techniques used by nostradamus were clearly defined

ond, he is not presenting 'evidence' of the second sight, not even in the manner undertaken in the letter that he quotes from lord tarbett (pages 39-45, or in other contemporary or later collections of such evidence. the sight itself is presented as a concomitant of the existence of the subterranean world and its inhabitants, and there is no doubt in kirk's mind or his manner of writing as to its reality. the main discussion of the sight is not in terms of proof or 'belief' but seeks to establish a scientific definition of its origins, the sight itself being undeniably a physical and widespread occurrence. this scientific attitude has sometimes been overlooked in discussion of kirk's text, though it is http//www.dreampower.com/kirk_wbw/pg_1.htm (7 of 8 [10/9/2001 12:33:52 am] robert kirk

their life expires, do frequently appear unto them [that is, to the seers. 4. a vehement desire to attain this art [of the second sight] is very helpful to the enquirer, and the species [that is, vision] of an absent friend, which appears to the seer as clearly as if he had sent his lively [that is, living] picture to present itself before him, is no fantastic shadow of a sick apprehension, but a reality, and a messenger coming for unknown reasons [it comes] not from the original similitude of itself, but from a more swift and pragmatic people [that is, the fairies, which [people] recreate themselves [that is, entertain or find recreation] in offering secret intelligence to men, though generally they http//www.dreampower.com/kirk_wbw/pg_40.htm (5 of 9 [10/9/2001 12:34:55 am] robert kirk- w

y, the eternal happiness enjoyed in the third heavens being more mysterious than most men take it to be, it is not a sense wholly adduced to scripture to say that this second sight and the due objects of it, has the secret commonwealth 56 some vestige [of evidence] in holy writ; but rather [that] it is modestly deduced from it. it only now remains to answer the most obvious objections against the reality and lawfulness of this speculation (such) as: question 1. how do you salve this second sight from [the accusation of diabolical] compact and witchcraft? answer. though this correspondence with the intermediate unconfirmed people [existing] between man and angel be not ordinary to all of us who are superterraneans, yet this sight, falling to some person by accident, and it being conatural t

RUBY TABLET OF SET

neteru. to the egyptians, all of "nature (derived from neter) was alive and the direct consequence of the wills of the neteru. nature was intelligible not just through inanimate, automatic, general regularities which could be discovered via the "scientific method" but also through connections and associations between things and events perceived in the human mind. there was no distinction between "reality" and "appearance" anything capable of exerting an effect upon the mind thereby existed [hence a dream could be considered just as "real" and thus significant as a daytime experience] egyptian art, literature, and science looked for beauty and symmetry (felt to be indications of divine perfection, rather than for cause and effect relationships. hence egyptian thought is sometimes called "ge

d just as "real" and thus significant as a daytime experience] egyptian art, literature, and science looked for beauty and symmetry (felt to be indications of divine perfection, rather than for cause and effect relationships. hence egyptian thought is sometimes called "geometric" as opposed to the "algebraic" thought of hellenic and later logicians. since impressions and appearances substantiated reality, the egyptian emphasis on portraits and statues of the neteru was not merely decorative, metaphorical, or symbolic. rather an image was a medium whereby the neter in question could make an actual appearance in the material world [note: contrast egyptian statuary with greek, roman, or later european. the "living presence" in the former will be dramatically evident] similarly part of somethi

nscendent standards for human behavior (which machiavelli considers impossible to attain) are abandoned, lower and more realistic "human" standards take their place "for the manner in which men live is so different from the way in which they ought to live that he who leaves the common course for that which he ought to follow will find that it leads him to ruin rather than to safety" this focus on reality ultimately encourages man to attain dignity by taking complete responsibility for himself. machiavelli may be considered the first political philosopher who bases his philosophy solely upon "natural [as opposed to divinely inspired] mankind. the "divine law" part of aquinas' four-part, legal universe is irrelevant to machiavelli. it is problematical whether machiavelli is properly called a

fore classify these opposites as requiring balance. objectivity we classify this as an objective set of opposites, since something either does or does not exist. this causes questions to be asked concerning our recognition and use of 1a existence/ non-existence b 1 o 2 subjective realities. we suggest that subjective realities do objectively exist, as indicated by their affects upon the objective reality. variation since a thing or idea either does or doesn't exist (it can't partially exist, there is no range or measurement between these opposites- only the opposites themselves exist. there is plenty of room for argument in this analysis: 1. if something existed yesterday but no longer exists today, it seems reasonable to state that its existence is less strong than something which exists

's possible evolution by p. d. ouspensky lecture #1 there are four states of consciousness. man normally works only within the first two, save in rare moments of lucidity. although each of us enters any of these states at a given time, a metaphorical comparison may be made of the states and temple of set degrees (1) sleep: comparable in some ways to the setian i. there is no basis for recognizing reality when it impinges; truth and dreams seem the same. not that insights are not available from these "dreams" but there is no basis for comparing them to reality (2) waking consciousness: comparable to the adept ii. one thinks he is awake, but in reality is still sleeping. in state #2 one can see relative truths, but has no real understanding of the self, hence cannot recognize absolutes and d

SABBATIC KABALA OF THE CROOKED PATH

the noble arte and is the capturer of the sigillic wisdom and the key that locks it into the vault of unconditioned belief in the execution of the wills desire. the text refers to this as sigilic aphorisms, but used in the temple of solitude these becomes more than aphorisms, it encapsuels the formulae in flesh and releases the blood of the witches into the vessel and the magus becomes the living reality of the awakened flesh of lord cain. this is possible through the modes and variation suggested by the tetragrammic formulae and its invitation to the sexual genii to seek the intimate congress known as succubia and incubus (p. 208-223) cell 5 being the letters of the 6th and 17th aat of the sacred alphabet. every star within is the seed of a star without this cell tells about the secrets o

SALMANRUSHDIE THESATANICVERSES

metimes when he looked around him, especially in the afternoon heat when the air turned glutinous, the visible world, its features and inhabitants and things, seemed to be sticking up through the atmosphere like a profusion of hot icebergs, and he had the idea that everything continued down below the surface of the soupy air: people, motor-cars, dogs, movie billboards, trees, nine-tenths of their reality concealed from his eyes. he would blink, and the illusion would fade, but the sense of it never left him. he grew up believing in god, angels, demons, afreets, djinns, as matter-of-factly as if they were bullock-carts or lamp-posts, and it struck him as a failure in his own sight that he had never seen a ghost. he would dream of discovering a magic optometrist from whom he would purchase a

triumphant, hard _something got through to you, her expression gloated _about bloody time. after you recover from typhoid, chamcha reflected, you remain immune to the disease for ten years or so. but nothing is forever; eventually the antibodies vanish from your blood. he had to accept the fact that his blood no longer contained the immunizing agents that would have enabled him to suffer india's reality. rum, heart palpitations, a sickness of the spirit. time for bed. she wouldn't take him to her place. always and only the hotel, with the gold-medallioned young arabs strutting in the midnight corridors holding bottles of contraband whisky. he lay on the bed with his shoes on, his collar and tie loose, his right arm flung across his eyes; she, in the hotel's white bathrobe, bent over him a

t dangerous of the four. it struck saladin chamcha that the young men were too squeamish, too narcissistic, to want blood on their hands. they would find it difficult to kill; they were here to be on television. but tavleen was here on business. he kept his eyes on her. the men do not know, he thought. they want to behave the way they have seen hijackers behaving in the movies and on tv; they arc reality aping a crude image of itself, they are worms swallowing their tails. but she, the woman _knows. while dara, buta, man singh strutted and pranced, she became quiet, her eyes turned inwards, and she scared the passengers stiff. what did they want? nothing new. an independent homeland, religious freedom, release of political detainees, justice, ransom money, a safe-conduct to a country of th

his time the three male hijackers didn't argue with tavleen, there were no fierce whispers about the _fuel_ about _what the fuck you're doing_ but just a mute stand-off, they wouldn't even talk to one another, as if they had given up hope, and then it was man singh who cracked and went for her. the hostages watched the fight to the death, unable to feel involved, because a curious detachment from reality had come over the aircraft, a kind of inconsequential casualness, a fatalism, one might say. they fell to the floor and her knife went up through his stomach. that was all, the brevity of it adding to its seeming unimportance. then in the instant when she rose up it was as if everybody awoke, it became clear to them all that she really meant business, she was going through with it, all the

thought, bulishit. i didn't do it for them; i did it for me" for an hour every evening she would run barefoot up and down the stairs to the street, on her toes, for the sake of her fallen arches. then she'd collapse into a heap of cushions, looking enraged, and he'd flap helplessly around, usually ending up pouring her a stiff drink: irish whiskey, mostly. she had begun drinking a fair bit as the reality of her foot problem sank in("for christ's sake keep the feet quiet" a voice from the pr agency told her surreally on the phone "if they get out it's finito, curtains, sayonara, go home, goodnight) on their twenty-first night together, when she had worked her way through five doubles of jameson's, she said "why i really went up there. don't laugh: to escape from good and evil" he didn't lau

SAPPHIRE TABLE OF SET MAIN

manipulating the pu for desired results in the ou. but neither the i nor the ii really understands what the pu is, or why it exerts the influence that it does on the ou. it is this understanding that constitutes access to the powers of darkness, and it is something that begins with the iii. the priest iii is still a usual "resident" of the ou. he now understands, however, that the pu can embody a reality of its own when energized by the force of his will [or that of the will of set. he can thus "materialize" the pu by his will, but to do so requires intense concentration and effort on his part- and cannot be sustained for long. the priest must still rely upon the automatic laws of the ou to order his thoughts, speech, and actions. his behavior within the pu is often restricted by his psych

pending on the nature of the magical identity/function of the master (something that can be fully known only by those who dwell within the on, the teaching may take various forms. some may effect their long-term goal of enhancing the on (of fighting the war against the forces of naturalization) by mundane pursuits and perhaps through working with a few well-chosen initiatory students. the magical reality (the onic identity/function that begins to be realized when permanent transfer into the fane of the non-natural occurs) of other initiates may call them to found an order- or perhaps something on-enhancing that is yet completely unknown. still others may realize their onic function within the realm of the v, but that is not the subject of this writing. neither the inner nor the outer cryst

SAPPHIRE TABLET OF SET

manipulating the pu for desired results in the ou. but neither the i nor the ii really understands what the pu is, or why it exerts the influence that it does on the ou. it is this understanding that constitutes access to the powers of darkness, and it is something that begins with the iii. the priest iii is still a usual "resident" of the ou. he now understands, however, that the pu can embody a reality of its own when energized by the force of his will [or that of the will of set. he can thus "materialize" the pu by his will, but to do so requires intense concentration and effort on his part- and cannot be sustained for long. the priest must still rely upon the automatic laws of the ou to order his thoughts, speech, and actions. his behavior within the pu is often restricted by his psych

pending on the nature of the magical identity/function of the master (something that can be fully known only by those who dwell within the on, the teaching may take various forms. some may effect their long-term goal of enhancing the on (of fighting the war against the forces of naturalization) by mundane pursuits and perhaps through working with a few well-chosen initiatory students. the magical reality (the onic identity/function that begins to be realized when permanent transfer into the fane of the non-natural occurs) of other initiates may call them to found an order- or perhaps something on-enhancing that is yet completely unknown. still others may realize their onic function within the realm of the v, but that is not the subject of this writing. neither the inner nor the outer cryst

SATANGEL

l active disbelief. amongst adults we find those who continue with even the vaguest sense of other worlds tend to become magicians, witches, artists, poets, and/or madmen. that spirit takes its form through a syncretic relationship with the human psyche does not mean that they are any less real than we are. the effect may be likened to our concept of what we more comfortably think of as objective reality. our visual perception results through a complex relationship between a physical object, light, the lenses of the eyes, and a series of electrical signals sent to the brain. it is arguable that the resulting impression is no less objective or subjective than the subtle impression of a passing ghost, or even dream itself. indeed all of reality, whether we practice witchcraft or not, seems t

sing the elemental developments of form and substance. it is here that heaven meets earth, and thus becomes exposed to potential corruption. the most powerful of mystics and magicians have been known to summon the angels of the throne and bind them as magical machines; thus gaining the perfect astral form and the abilities to travel to heaven, hell, through time, space, and the dimensions of para-reality. according to rabbinic scripture, all the hebrew patriarchs joined this order upon their arrival in heaven, although christian theologians obviously disagree on this point. their ruling prince is raphael. see ezekiel 1:13-19. the second circle middle triad the second triad are concerned with the dualistic nature of humanity in seeking the ultimate unity with god. as such they are closer to

SATANIC APHORISMS

important key to both lesser and greater magic. see the patterns and fit things together as you want the pieces to fall into place. do not be swayed by herd constraints know that you are working on another level entirely from the rest of the world. 7. forgetfulness of past orthodoxies be aware that this is one of the keys to brainwashing people into accepting something new and different, when in reality it's something that was once widely accepted but is now presented in a new package. we are expected to rave about the genius of the creator and forget the original. this makes for a disposable society. 8. counterproductive pride that first word is important. pride is great up to the point you begin to throw out the baby with the bathwater. the rule of satanism is: if it works for you, grea

SATANIC BIBLE

68 prologue the gods of the right-hand path have bickered and quarreled for an entire age of earth. each of these deities and their respective priests and ministers have attempted to find wisdom in their own lies. the ice age of religious thought can last but a limited time in this great scheme of human existence. the gods of wisdom-defiled have had their saga, and their millennium hath become as reality. each, with his own "divine" path to paradise, hath accused the other of heresies and spiritual indiscretions. the ring of the nibelungen doth carry an everlasting curse, but only because those who seek it think in terms of "good" and "evil- themselves being at all times "good. the gods of the past have become as their own devils in order to live. feebly, their ministers play the devil's g

urself to be adulterous or to have sex partners when not married just for the sake of proving others (or worse yet, to yourself) that you are emancipated from sexual guilt is just as wrong, by satanic standards, as leaving any sexual need unfulfilled because of ingrained feelings of guilt. many of those who are constantly preoccupied with demonstrating their emancipation from sexual guilt are, in reality, held in even greater sexual bondage than those who simply accept sexual activity as a natural part of life and don't make a big to-do over their sexual freedom. for example, it is an established fact that the nymphomaniac (every man's dream girl and heroine of all lurid novels) is not sexually free, but is actually frigid and roves from man to man because she is too inhibited to ever find

way" to hurt you- to deliberately cause trouble and hardship for you or those dear to you. in short, a person asking to be cursed by their very actions. when a per