Michael Wynn's Occult Reference Library
REALM,REALMS

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1 10 INITIATION CEREMONY

hiero: let us rehearse the prayer of the earth spirits. o invisible king, who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world, thou who causest the seven metals to flow in the veins of the rocks, king of the seven lights, rewarder of the subterranean workers, lead us into the desirable air and into the realm of splendor. we watch and we labour unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the loadstone which passes through the center of the earth. o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, unbridle and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance!

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

a rock on the beach with a circle of seaweed and shells to mark the directions. the altar need not be large but you will need to have room to move all the way round it. many rituals demand that you move in a circle with the altar in the centre, although some place the altar in the north of the circle and you stand to the south, facing north. the central position of the altar/circle represents the realm of spirit, or akasha. akasha is the name given to the fifth element formed by the combination of the four ancient elements of earth, fire, air and water that were considered in classical times to be the components of all life and matter. it is greater than the other four. in formal magic, artefacts and lighted candles are kept on an altar but this is not vital. it is quite possible, even if

at the time of lughnassadh, for the reaping of benefits sown earlier in the year, but also at any time for adaptability, versatility, innovation and originality. deities of the moon invoke these for gentle increase, power and banishing energies, fertility, intuition, magick and dreams. arianrhod arianrhod is a welsh goddess of the full moon and also of time, karma and destiny. she ruled over the realm of the celtic otherworld, called caer feddwidd, the fort of carousa. here a mystical fountain of wine offered eternal health and youth for those who chose to spend their immortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus for all magick, as she is a witch goddess. diana diana is the roman counterpart of artemis, and because of her strong as

r according to the eastern tradition, to cure all ills and offer immortality. these elements form the basis for raising power in formal magick and in less formal spells too and are represented by devas, the guardians of the watchtowers or the four main archangels. earth earth represents midnight, winter and the quarter and direction of the north. it is the most magical of directions. earth is the realm of the actual and material, where magical wishes and intentions find expression and so it is very important. it is also the element invoked for abundance and in prosperity rituals, as well as matters concerning your home and family. it is also used for magick concerning animals, all who work with their hands, especially in agriculture, horticulture and environmentalism, in finance or maintai

and, above all, common sense. they are a reminder that what is of worth does not necessarily offer excitement or instant results. earth's colours are green or brown. its zodiacal signs are taurus, virgo and capricorn. air air represents dawn, spring and the quarter and direction of the east. some practitioners open their circles facing this direction, rather than the more usual north. air is the realm of potential of new beginnings, change, action, travel, house or career moves, knowledge and learning, communication, the media and technology. it can therefore be used for magick concerning all who work in commerce, medicine, teaching, the retail trades, the media and science and all who are studying. it also can be used in rituals for health. its elemental creatures are sylphs, gentle spir

e studying. it also can be used in rituals for health. its elemental creatures are sylphs, gentle spirits of the air who can be seen fleetingly as butterflies, offering ideas, ideals and a reminder to enjoy happiness while you can. air's colour is yellow and its zodiacal signs are aquarius, gemini and libra. fire fire represents noon, summer and the quarter and direction of the south. fire is the realm of light, the sun and lightning, and so forms the focus of magick for fertility, power, joy, ambition, illumination, inspiration, achievement, all creative and artistic ventures, poetry, art, sculpture, writing, music, dance, religion and spirituality, psychic powers and mystical experiences, passion and sexuality. it can be invoked by those who work in the arts and those who seek or are req

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

idence to show that every god and goddess also had both a good and an evil nature, and evil gods were banished in the exorcism formulae of that civilisation as well as the lesser forms of demon. the horned moon as mentioned, the god of the moon was called nanna by the sumerians. by the later sumerians and assyrians, he was called sin. in both cases, he was the father of the gods (of the planetary realm, the zonei, and was depicted as wearing horns, a symbol familiar to the witches as representative of their god. the horn shaped crown is illustrative of the crescent phases of the moon, and were symbolic of divinity in many cultures around the world, and were also thought to represent certain animals who were horned, and worshipped for their particular qualities, such as the goat and bull. t

tion, leaving us with the "white mice and pigeons" of koestler's the ghost in the machine. science, ancient sister of magick, has begun to realize the human potential that resides, inconspicuously, in the spiral-mapped matter of the brain. just as the magicians, accused of trafficking with the devil, were said to have developed tremendous power over natural phenomena, science has ascended to that realm unblamed, and guiltless. the pope has ridden in aircraft. cardinals have flown in 'choppers' over battlefields in southeast asia, urging technological eco-side, invoking christ; pronouncing damnation and the devil on the industrially inferior man. ecce qui tollit peccata mundi. and a rock group from england, home of the anglican heresy, sings of "sympathy" for the devil. pazuzu. tiamat. the

and put away as all the others, until its use is desired. it should never be removed when the sun is in the sky, but only after the night has fallen and the earth grown black, for ninib knows the best the ways of the demons that prowl among the shadows, looking for sacrifice. he knows best the territories of the ancient ones, the practices of their worshippers, and the locations of the gates. his realm is the realm of the night of time. his number is four, as the quarters of the earth, and the following is his seal: the book of entrance, and of the walking the book of entrance this is the book of entrance to the seven zones above the earth, which zones were known to the chaldeans, and to the ancient races that preceded them among the lost temples of ur. know that these zones are governed b

and thou wilt fall to the earth immediately. when the first gate has been entered and the name received, thou wilt fall back to earth amid thine temple. that which has been moving about thy gate on the ground will have gone. recite thine thanksgiving to the gods upon thine altar, strike the sword of the watcher that it may depart, and give the incantation of inanna which say how she conquered the realm of the underworld and vanquisheth kutulu. all idimmu will vanish thereby and thou wilt be thus free to depart the gate and extinguish the fire. thou mayest not call upon nanna till thou hast passed the gate of nanna. thou mayest not call nebo until his gate hast thou passed. similarly for the rest of the gates. when thou hast ascended to the limit of the ladder of lights, thou wilt have know

handed down since the time the elder gods walked the earth, conquerors of the ancient ones. this is the book of ninnghizhidda, horned serpent, the lady of the magick wand. this is the book of ninaxakuddu, the queen, mistress of the incantations. this is the book of asalluxi, the king, the lord of magick. this is the book of azag, the enchanter. this is the book of egura, the dark waters of absu, realm of ereshkigal, queen of death. this is the book of the ministers of knowledge, firik and pirik, the demon of the snake-entwined magick wand and the demon of the thunderbolt, protectors of the arcane faith, the most secret knowledge, to be hidden from those not of us, from the uninitiated. this is the book of asaru, the eye on the throne. this is the book of ushumgallum, mighty dragon, born o

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

common sense to decide him to teach man "the next step, the thing which was immediately above him. he might have called this "god, or "the higher self, or "the augoeides, or "adi-buddha, or 61 other things- but he had discovered that these were all one, yet that each one represented some theory of the universe which would ultimately be shattered by criticism- for he had already passed through the realm of reason, and knew that every statement contained an absurdity. he therefore said "let me declare this work under this title 'the obtaining of the knowledge and conversation of the holy guardian angel, because the theory implied in these words is so patently absurd that only simpletons would waste much time in analysing it. it would be accepted as a convention, and no one would incur the gr

and possess him with its passion. in this sacrament being wholly at one with that element, let the adept utter the charge "hear me, and make, etc. with strong sense that this unity with that quarter of the universe confers upon him the fullest freedom and privilege appurtenant thereto. let the adept take note of the wording of the charge. the "firmament" is the ruach, the "mental plane; it is the realm of shu, or zeus, where revolves the wheel of the gunas, the three forms<correspond to the sulphur, mercury, and salt of alchemy; to sattvas, rajas, and tamas in the hindu system; and are rather modes of action than actual qualities even when conceived as latent. they are the apparatus of communication between the planes; as such, they are conventions. there is no absolute validity in a

ce and the vibration until his consciousness faint away into nothing. for if there abide unabsorbed even one single atom of the false ego, that atom should stain the virginity of the true self and profane the oath; then that atom should be so inflamed by the approach of the angel that it should overwhelm the rest of the mind, tyrannize over it, and become an insane despot to the total ruin of the realm. but, all being dead to sense, who then is able to strive against the angel? he shall intensify the stress of his spirit so that his loyal legions of lion-serpents leap from the ambush, awakening the adept to witness their will and sweep him with them in their enthusiasm, so that he consciously partakes their purpose, and sees in its simplicity the solution of all his perplexities. thus then

ALEISTER CROWLEY MAGICK WITHOUT TEARS

hear a lot about this one day! 31 will that serve? offer a dog a juicy bone, and a bundle of hay; he will naturally take the bone, whereas a horse would choose the hay. so, while you happen to imagine yourself to be a fair lady seeking the hidden wisdom, you come to me; if you thought you were a nigger15 minstrel, you would play the banjo, and sing songs calculated to attract current coin of the realm from a discerning public! the two actions are ultimately identical- see al i, 22- and your perception of that fact would make you an initiate of very high standing; but in the work-a-day world, you are "really" the fair lady, and leave the minstrel to grow infirm and old and hire an orphan boy to carry his banjo! now then, what bothers me it this: have i or have i not explained this matter o

argument about the point of view altering the situation as in vedantism. we have, on the contrary, and attitude which was perhaps first of all, historically speaking, defined by zoroaster "nature teaches us, and the oracles also affirm, that even the evil germs of matter may alike become useful and good "stay not on the precipice with the dross of matter; for there is a place for thine image in a realm ever splendid "if thou extend the fiery mind to the work of piety, thou wilt preserve the fluxible body."35 it appears that the levant, from byzantium and athens to damascus, jerusalem, alexandria and cairo, was preoccupied with the formulation of this school in a popular religion, beginning in the days of augustus caesar. for there are elements of this central idea in the works of the gnost

ALEISTER CROWLEY THE QABALAH

d only at the end; in any letter or letters being written in a size smaller or larger than the rest of the manuscript, or in a letter being written upside down; in the 6 athbash and abgath appear in both tables. abgad appears in the rational table, albam in neither t.s. 7 all these tables appear in agrippa s occult philosophy (immediately after lib. iii cap. xxv. all this belongs primarily to the realm of cryptography; indeed the viginaire cipher, held unbreakable until the development of the babbage engine, uses a latin version of the right table t.s. 8 alternatively, no points for the first, one for the second, two for the third; this is the version given by agrippa. the masonic royal arch cipher is based on a similar principle t.s. liber lviii 9 variations found in the spelling of certa

cjn, the serpent of genesis. the dogma is that the head of the serpent (n) is bruised, being replaced by the letter of sacrifice, and yod, the letter alike of virginity (y= c) and of original deity (y= the foundation or type of all the letters. thus the word may be read: the sacrifice of the virgin-born divine one triumphant (j, the chariot) through the spirit, while cjn reads death entering the (realm of the) spirit. but the conception of the serpent as the redeemer is truer. see my explanation of the 5=6 ritual (equinox, no. iii. 361. rah ynda, the lord of the earth. note 361 denotes the 3 supernals, the 6 members of ruach, and malkuth. this name of god therefore embraces all the 10 sephiroth. 365. an important number, though not in the pure qabalah. see the canon. meiqras and abraxas in

[it was published in equinox i (8] 59 i.e, the chald an oracles, whose ascription to zoroaster is late (medieval/ renaissance; fragment 186 in the westcott edition. cf. the hermetic discourse the eighth reveals the ninth (nhc vi 52.1 63.32; in some versions of hermeticism and graeco-egpytian magick the 9th sphere (counting upwards) lies beyond the sphere of the planets and fixed stars and is the realm of the divine t.s. liber lviii 34 scholion g. 9= f, a serpent. and the serpent is the holy ur us, upon the crown of the gods. scholion d. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, two, is the same ancient as in 0, aleph, the fool, and aleph= 1. scholion e. 9= dwsy= 80= p= mars= 5= h= g= lmg= 73= hmkj= the m

ALEISTER CROWLEY THE SWORD OF SONG

: such a dark device i see! nor lull my soul in the caress of buddha s maya fashioned it. 41 my mind seems ready to agree; 330 but still my senses worry me. nor can i see what sort of gain god finds in this creating pain; nor do the vedas help me here. why should the paramatma cease42 335 from its eternity of peace, develop this disgusting drear system of stars, to gather again involving, all the realm of pain, time, space, to that eternal calm? 340 blavatsky s himalayan balm43 aids us no whit if to improve thus the all-light, all-life, all-love, by evolution s myrrh and gall, it would not then have been the all. 345 thus all conceptions fail and fall. but see the cyclop dia-article on metaphysics; miss no particle the sword of song 34 the advaitist position. mind s superior functions. doe

asion as a means of securing domestic reaction. the blackguardism implied is beyond language: shakesepare was perhaps thinking of the proposal, in mary s reign, to react to romanism by the aid of spanish troops. but he will go further than this, will our greatest poet; it were ill that the life of even one child should atone for mere indignity or discomfort to another, were he the greatest in the realm. to-day we all agree; we smile or sneer if any one should differ. king lear got caught in the rain let us go and kill a million men! is an argument not much understood of radical clubs, and even jingos would pause, did they but take the precaution of indulging in a mild aperient before recording their opinions. the sword of song 50 in scenes iii, vi, and vii, edmund, disgusted beyond all mea

ALEISTER CROWLEY EQ I 1

go further: we may extol st. john to the position of a second george washington, or we may call him "a damned liar" or, again, if we do not wish to be considered rude, a "neuropath" or some other equally amiable synonym. but none of these expressions explains to us very much; they are all equally vague- nay (curious to relate, even mystical- and as such appertain to the kingdom of zoroaster, that realm of pure faith "i.e, faith in st. john, or faith in something opposite to st. john. but now let us borrow from pyrrho- the sceptic, the keen-sighted man of science- that word "why" and apply it to our "yea" and our "nay" just as a doctor questions himself and the patient about the disease; and we shall very soon find that we are being drawn to a logical conclusion, or at least to a point from

ALEISTER CROWLEY EQ I 5

. the dogma is that the head of the serpent (n) is "bruised" being replaced by m, the letter of sacrifice, and god, the letter alike of virginity (hb:yod= virgo) and of original deity (hb:yod= the foundation or type of all the letters. thus the word may be read "the sacrifice of the virgin-born divine one triumphant (hb:chet, the chariot) through the spirit" while nchsh reads "death entering the (realm of the) spirit" but the conception of the serpent as the redeemer is truer. see my explanation of 5= 6 ritual (equinox, no. iii. 361. adni hartz, the lord of the earth. note 361 denotes the 3 supernals, the 6 members of ruach, and malkuth. this name of god therefore embraces all the 10 sephiroth. 365. an important number, though not in the pure qabalah. see "the cannon" mu epsilon iota theta

ALEISTER CROWLEY EQUINOX EQ I 2 2

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

rror- stricken eyes. similarly, the adept will see in these visions a great ordered kingdom, and behind all their apparent chaos rule and law; for he will understand that the sudden changing, the leaping from blue seas to silver temples, and the rushing past fiery pillars, people worshipping, red garments, hawks; and then square pillars, an eye, or a flock of eagles, is not due to disorder in the realm of the vision, but to the want of paraphrase in the mind of the beholder when he, on his return, attempts to interpret what he has seen in rational symbols and words. 318 a chain of thought is simply a series of vibrations arising from the contact of a sense with a symbol or a series of symbols "if controlled by the reasoning power, and licensed by the will, such vibrations will be balanced

ALEISTER CROWLEY EQUINOX EQ I 2

u disturb the observing faculty with lenses and a special mental training, your results will be invalid" 53 and he smiles gently "patient experiment will prove to you that the microscope is reliable" and i smile gently "patient experiment will prove to you that meditation is reliable" so there we are. x "stay not on the precipice with the dross of matter, for there is a place for thine image in a realm ever splendid" zoroaster "when thou seest a terrestrial demon approaching, cry aloud and sacrifice the stone mnizourin- zoroaster as a boy at school i enjoyed a reputation for unparalleled cowardice; in the world i am equally accused of foolhardiness. the judgment of the boys was the better. the truth is that i have always been excessively cautious, have never willingly undertaken even the s

in unintelligible images, precipitous, winding, a black ever-rolling abyss; ever espousing a body unluminous, formless and void "stoop not down, for a precipice lieth beneath the earth, reached by a descending ladder which hath seven steps, and therein is established the throne of an evil and fatal force "stay not on the precipice with the dross of matter, for there is a place for thy image in a realm ever splendid "invoke not the visible image of the soul of nature "look not upon nature, for her name is fatal "it becometh you not to behold them before your body is initiated, since by always alluring they seduce the souls from the sacred mysteries "bring her not forth, lest in departing she retain something "the light-hating world, and the winding currents by which many are drawn down- zo

hould be true to itself within itself; for there is no other thing outside by which we can check our calculations. nor is it inconceivable that many of these worlds may exist, interpenetrating. assume four dimensions, and there is room for an infinite number of them. for though a plane fills a square completely, it must always leave a cube entirely empty. concerning the laws which govern this new realm we can say nothing here. the most mystics have been led away from the proper line of research, usually by the baser("i.e" the emotional or devotional) attractions of the vedana-phenomena which we are about to notice; but perhaps even the best must be baffled by the non-congruity of their experience with the symbols of language. one may add that the language difficulty is in some ways an esse

d i take to climbing, not to cricket? 76 so for every known fact that concerns one- and all known facts concern one, if only to ask "why do i know this fact" how does it all fit in? it must, for the universe is not insane- that blackness has been passed. who then am i? and why? and why? reaching ecstasy or samadhi through this channel, the riddle of kamma is answered, and one is able to enter the realm of pure consciousness. the universe, mastered long ere now in its effects, is at last mastered in its causes; and it is indeed a magister of the temple who can say "vi veri vniversum vivvs vici" xvii "all things subsist together in the intelligible world" zoroaster. i must insert a short note on the word samadhi, source of infinite misunderstanding. etymologically it is composed of "sam (gre

ALEISTER CROWLEY EQUINOX EQ I 3 2

him in his place blind, deaf and dumb. that he may in no wise move his place or call for aid upon his gods; or hear another voice save mine or my companions, or see another path before him than the one unto this place [sigil is placed outside the circle by the assistant magus of art] and the reason of this my working is, that i seek to obtain from that spirit taphthartharath the knowledge of the realm of kokab, and to this end i implore the divine assistance in the names of elohim tzebaoth, thoth, metatron, raphael, michael, beni elohim, tiriel [chief resumes her seat. the three others pass to the west and point their swords 178 in menace at the veiled and corded sigil. the assistant magus then lifts the sigil on to the edge of the circle, and says] who gives permission to admit to the ha

rist, or the top-hat and gin-bottle of a west african ju-ju, so long as we pray with our whole heart; and eventually, as the vision informs, belief, faith, prayer, worship and supplication vanish, the 246 burning- glass of our will has set on fire the white sheet of paper that had been our ideal; it crumples, turns brown, blackens, and bursts into flame. the gates of the mind swing apart, and the realm into which we rush is as different from the realm which we had contemplated as our ideal as the burning fire is to the cool white paper we had looked upon. for those who cannot thus believe, who in fact have no faith in prayer, there are yet other ways for them to travel, as we shall presently see; in fact so many that each could travel by a different road and yet arrive at the same destinat

ALEISTER CROWLEY EQUINOX EQ I 4 2

same direction, and equally favoured by providence, will arrive at the same place, will two persons of similar temperament come to the same territory in hasheesh, see the same mysteries of their being, and get the same hitherto unconceived facts. it is this characteristic which, beyond all gainsaying, proves the definite existence of the most wondrous of the hasheesh disclosed states of mind. the realm of that stimulus is no vagary; it as much exists and england. we are never so absurd as to expect to see insane men by the dozen all holding to the same hallucination without having had any communication with each other. as i said once previously, after my acquaintance with the realm of witchery had become, probably, about as universal as anybody's, when i chanced to be called to take care o

ALEISTER CROWLEY EQUINOX EQ I 4

desires and chains, the sanny si and yogi see certainly in their own spirit the universal spirit. 63. having seen the spirit that brings forth happiness in their own spirit, they forget this universe, and enjoy the ineffable bliss of sam dhi.35 as in the west there are various systems of magic, so in the east are there various systems of yoga, each of which purports to lead the aspirant from the realm of m y to that of truth in sam dhi. the most important of these are: 1. gana yoga. union by knowledge. 2. raha yoga. union by will 3. bhakta yoga. union by love. 65 4. hatha yoga. union by courage. 5. mantra yoga. union though speech. 6. karma yoga. union though work.36 the two chief of these six methods according to the bhagavad-g ta are: yoga by s khya (raja yoga, and yoga by action (karma

rium from which we originated. the first and last words have been written on this final absorption by bother the ved ntist and the buddha alike. there no sun shines, no moon, nor glimmering star, nor yonder lightning, the fire of earth is quenched; from him, who alone shines, all else borrows its brightness, the whole world bursts into splendour at his shining.217 and- there exists, o brothers, a realm wherein is neither earth nor water 135 neither flame nor air; nor the vast aether nor the infinity of thought, not utter void nor the co-existence of cognition and non-cognition is there- not this world nor another, neither sun nor moon. that, brothers, i declare unto you as neither a becoming nor yet a passing-away- not life nor death nor birth; unlocalised, unchanging and uncaused- that is

ALEISTER CROWLEY EQUINOX EQ I 6 2

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

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

pointing out that the atom of the chemist, of the physicist, of the mathematician, and of the metaphysician were four totally different things. that is another reason why it is not possible to be dogmatic in dealing with these questions. nevertheless, rightly or wrongly, i have a very definite hypothesis to put before you. when we talk about radium. we are, in all probability, venturing into the realm of etheric substance, the region of ether, or of protyle. protyle was a word coined by sir william crookes, and is defined by him as follows "protyle is a word analogous to protoplasm, to express the idea of the original primal matter before the evolution of the chemical elements. the word i have ventured to use for this purpose is compounded of a greek word `earlier than' and `the stuff of

ms as are inferred when we speak about "centres of energy "negative and positive force" and "electrical phenomena; and the emphasis is being laid more and more upon quality rather than upon what has been called substance. the further we look ahead, the wider our speculations become, and the more we attempt to account for telepathic, psychic and other phenomena, the more we shall trespass into the realm of what is now the subjective and the subconscious, and the more we shall be forced to express ourselves in terms of quality or of energy. if we succeed at all in accounting for that which is unusual, for that which is as yet inexplicable to us, and in ascertaining the reality of the occult, we shall bring about a condition which might almost be called paradoxical. we shall gradually make th

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

of those he daily contacts; he feels them to be his joys and pains and sorrows, and yet he is not incapacitated thereby- 54- initiation, human and solar copyright 1998 lucis trust chapter x the universality of initiation it has been emphasised many times in the occult teachings that the process of initiation, as it is usually understood, is an abnormal and not a normal one. all progression in the realm of consciousness is naturally by a graded series of awakenings, but this would proceed much more gradually and cover a longer period of time than is the case under our present planetary conditions. this particular mode of developing the consciousness of the human family was initiated by the hierarchy during the atlantean root-race at the latter end of the fourth sub-race, and will persist un

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

tude of that existence which is manifesting through seven solar systems, and the extension of this concept of being to embrace the entire vault of the heavens. it is interesting to bear in mind in this connection that all that is seen, being objective forms or beings in manifestation through certain spheres of light, may not be all that is, but that there may lie back of everything visible a vast realm or realms of existences. the very brain of man reels in contemplation of such a concept. yet just as there are tens of millions of human beings out of objective manifestation, or discarnate, on the subtler planes of the solar system, so there may be cosmic entities, in rank equal to the one about whom naught may be said, who are in a similar sense discarnate, and found in realms subtler than

ing them into the human family. in this way they become accustomed to the use of a gross form without the limitations, and impurities, which the animal kingdom engenders. second. many devas pass out of the group of passive lives in the effort to become manipulating lives via the bird kingdom, and before becoming fairies, elves, gnomes, or other sprites, pass a certain number of cycles in the bird realm. why the two above events occur will not be apparent to the casual reader, nor will the true connection between the birds and the devas be accurately realised by the occult student unless he applies himself to the consideration of the "bird or swan out of time and space" and the place that birds play in the mysteries. herein lies for him the clue. he must remember likewise the fact that ever

f their fire upon the waters, produce that sequence of evaporation, condensation, and eventual precipitation which through its constant activity nourishes all life upon the earth. thus again can the psychic laws of love be seen at work in the deva kingdom as in the human; first, the withdrawal or segregation of the unit from the group (called individualisation in man, and evaporation in the water realm. next, condensation, or the amalgamation of the unit with a newer or higher group, this we call condensation for the devas of the waters, and initiation in man; finally, the sacrifice of the group of human or deva atoms to the good of the whole. so does the law of service and sacrifice govern all the second aspect divine in all its departments great or small. such is the law. but in the huma

s. 2. it produces periodic manifestation. 3. causes triangular linking. 4. produces a relation between three centres. i. introductory remarks we have now concluded our consideration of thought forms, having viewed the whole universe (including man) as an embodied thought, and having dealt with the ability of man himself to create forms for the clothing of his ideas. we now return once more to the realm of technicalities, and to the more scientific part of our thesis. i use the word "scientific" for that which will be said concerns that which is proven and known to occultists, and deals with facts. the modern fact of the modern scientist is his approximation of a part, and often an infinitesimal part, of some greater whole, and even then it concerns only the most objective part of manifesta

n, for that which is the essence is not regarded as a reality at all by them as it is by the real occult knower. that which we see and can touch is but an effect of inner underlying causes. the occultist does not concern himself with effects, but only with their originating cause. the modern scientist, therefore, is not as yet occupying himself with causes, and during the past only approached the realm of these initiatory impulses when he began to comprehend the energy aspect of matter, and to consider the nature of the atom. when he can pass more directly in his thoughts to the discussion and consideration of the etheric substratum which underlies the tangible, then and only then will he be entering the domain of causes, and even in this case, only those physical causes which underlie the

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ctives and the development of group consciousness upon the physical plane- 1- copyright 1998 lucis trust hitherto the mind has either been prostituted to material ends or has been deified. through the science of raja yoga, the mind will be known as the instrument of the soul and the means whereby the brain of the aspirant becomes illuminated and knowledge gained of those matters which concern the realm of the soul. under the law of evolution likewise, the mind, being the fifth principle, the fifth root race must be intimately concerned with it, and its corresponding fifth subrace more intimately than any other. students would do well to bear in mind the following correspondences: 1. the fifth root race. aryan. 2. the fifth subrace. anglo-saxon. 3. the fifth principle. manas, or mind. 4. th

that it becomes possible for the inner ruling entity to liberate himself from thraldom and impose his vibration upon the lower modifications. this is achieved through concentration the concentrated effort of the soul to hold steadily the position of observer, or perceiver and of seer. when he can do this the lower "spectacle" of the rapidly changing forms of thought and desire fades away, and the realm of the soul, the true field of soul knowledge, can be seen and contacted. 5. the mind states are five, and are subject to pleasure or pain; they are painful or not painful. in the original the word "pleasure" does not occur; the thought conveyed is more technical, and is usually translated as "not painful" nevertheless, the underlying thought is the hindrance to realization caused by the pai

the physical brain of that which has been perceived; the testimony of the sixth sense is correctly interpreted, and the evidence is transmitted with occult accuracy. result: correct reaction of the physical brain to the transmitted knowledge. when the process is studied and followed, the man on the physical plane becomes increasingly aware of the things of the soul, and the mysteries of the soul realm or the "kingdom of god" all group concerns and the nature of group consciousness are revealed to him. it will be noted that these rules are even now regarded somewhat as essential premises where all accurate testimony is under consideration in world affairs. when these same rules are carried forward into the world of psychic endeavor (both lower and higher) then we shall have a simplificatio

tense focussing) results in meditation and meditation flowers forth as contemplation. 19. the samadhi just described passes not beyond the bounds of the phenomenal world; it passes not beyond the gods and those concerned with the concrete world. it should be noted here that the results achieved in the processes dealt with in sutras seventeen and eighteen only carry the aspirant to the edge of the realm of the soul, to the new field of knowledge of which he has become aware. he is still confined to the three worlds. all that he has succeeded in doing is stilling the modifications of the mental body so that for the first time the man (on the physical plane and in his physical brain) becomes cognisant of what lies beyond those three worlds that is, the soul, its range of vision and its knowle

the ego or the higher self. he is stated to be 1. untouched by limitation. he is no longer "cribbed, cabined and confined" by the lower quaternary. he is no longer crucified upon the cross of matter. the four lower sheaths dense, etheric, emotional and mental are no longer his prison. they are but instruments which he can use or vacate at will. his will functions freely and if he stays within the realm of the three worlds, it is of his own choice, and his self-imposed limitation can be terminated at will. he is master in the three worlds, a son of god dominating and controlling the lower creations. 2. free from karma. through knowledge of the law he has adjusted all his karma, paid all his debts, cancelled all his obligations, settled all claims against him, and through his subjective real

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

tem of ethics. no one of these is worth much without the others."4(4) those who have studied in both schools tell us that the mystical imagery of the east (and also of our western mystical exponents) is only a veil behind which those gifted with intuitive perception have always been able to penetrate. the science of the west, with its emphasis upon the nature of the form, has also led us into the realm of the intuition and it would seem as if the two ways could blend and that it should be possible for each discarding the non-essentials to arrive at a basis of understanding. thus they work out a new approach to the central mystery of man founded on old and demonstrated truths. dr. jung again takes this up as follows- 3- from intellect to intuition copyright 1998 lucis trust "science is the

act is the eternal guarantee of the possibility and validity of experiment "man is a bridge. even the superman, once we perceive that he is only the symbol of the strenuous ideal, turns out to be a bridge too. our only assurance is that the gates of the future are always open."7(7) perhaps the problem consists in this: that the gates of the future seem to open upon an immaterial world, and upon a realm that is intangible, metaphysical, supersensuous. we have well-nigh exhausted the resources of the material world, but we have not yet learned to function in a non-material one. we even deny its existence at times. we face the inevitable experience, which we call death, and yet take no rational steps to ascertain whether there really is a life beyond. the progress of evolution has produced a

ission and will not measure up to the soaring demand of the human soul. a training that stops short with the intellect, and ignores the faculty to intuit truth which the best minds evidence, lacks much. if it leaves its students with closed and static minds, it has left them without the equipment to touch that intangible and finest "four-fifths of life" which dr. wiggam tells us, lies outside the realm of scientific training altogether.6(18) the door must be opened for those who can go beyond the academic training of the mind with relation to physical plane living. the success of the future of the race is bound up with the success of those individuals who have the capacity to achieve greater, because more spiritual, things. these units of the human family must be discovered and encouraged

ther.6(18) the door must be opened for those who can go beyond the academic training of the mind with relation to physical plane living. the success of the future of the race is bound up with the success of those individuals who have the capacity to achieve greater, because more spiritual, things. these units of the human family must be discovered and encouraged to go on and to penetrate into the realm of the intangible. they must be cultured and trained and given an education which will be adapted to the highest and the best that is in them. such an education requires a proper perception of individual growth- 13- from intellect to intuition copyright 1998 lucis trust and status, and a right understanding of what the next step in any given case should be. it requires insight, sympathy and

wth- 13- from intellect to intuition copyright 1998 lucis trust and status, and a right understanding of what the next step in any given case should be. it requires insight, sympathy and understanding on the part of the teacher. there is an increasing realization among educators of this need to lift the more advanced educational processes and so raise those subjected to their influence out of the realm of the purely analytical critical mind into that of pure reason and intuitive perception. bertrand russell points out that "education should not aim at a passive awareness of dead facts but at an activity directed towards the world that our efforts are to create" but we must remember that creation posits an alive and functioning creator, acting with intention and utilizing the creative imagi

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

so as to demonstrate to the aspirant how much is given him for his consideration and helping if he knows how to read and ponder upon that which he reads. the brief exegesis of rule i gives the following statements: 1. the white magician is one who is in touch with his soul. 2. he is receptive to and aware of the purpose and the plan of his soul. 3. he is capable of receiving impressions from the realm of spirit and of registering them in his physical brain. 4. it is stated also that white magic a. works from above downwards. b. is the result of solar vibration, and therefore of egoic energy- 35- a treatise on white magic copyright 1998 lucis trust c. is not an effect of the vibration of the form side of life, being divorced from emotion and mental impulse. 5. the downflow of energy from t

its response, and re-acting to energy with unevenness. he then learns that once he can live in the soul consciousness and attain that 'high altitude (if i might so express it) at will, the fluctuations of the form life will not touch him. he- 39- a treatise on white magic copyright 1998 lucis trust then perceives the narrow-edged razor path which leads from the plane of physical life to the soul realm, and finds that when he can tread it with steadiness it leads him out of the ever changing world of the senses into the clear light of day and into the world of reality. the form side of life then becomes to him simply a field for service and not a field of sensuous perception. let the student ponder upon this last sentence. let him aim to live as a soul. then the cyclic impulses, emanating

whilst the idea of a cyclic response to soul impulse lies back of the activities of a morning meditation, a noonday recollection, and an evening review. a larger ebb and flow is also indicated in the two aspects of the full moon and the new moon. let this be borne in mind. may there be a full and steady play of cyclic force from the kingdom of spirit upon each one of us calling us forth into the realm of light, love and service and producing a cyclic response from each one! may there be a constant interchange between those who teach and the disciple who seeks instruction! much preliminary work will have to be done. the disciple on the physical plane and the inner teacher (whether one of the great ones or the "master within the heart) need to know each other somewhat, and to accustom thems

love is the promised reward of the triumphant solar angels, and the prized goal of their meditation work. the sons of god will triumph on earth in full incarnated expression, and will bring light (therefore life) to all the manifested forms. this is the "life more abundant" of which the christ speaks. this is the achievement of the true nirvanee who, living in unbroken meditation in the spiritual realm yet can work on earth. the work of initiation is to enable a man to live ever at the centre, but to act as a distributor of divine energy in any direction and after the later initiations in all directions. we will now, in our consideration of the next rule, take up the work of the "lesser light" of man on the physical plane. i, who have entered somewhat into an understanding of the life of t

out energy through the medium of that word through the entire system which his soul animates his mental, emotional, vital, and physical instruments. c. he sounds the word literally on the physical plane, thus affecting the three grades of matter in his environment. all the time that he is thus occupied he is "holding the mind steady in the light, and is keeping his consciousness immovably in the realm of the soul. d. also he carries forward (and this is the most difficult stage) a paralleling activity of a steady visualization of the thought form through which he hopes to express that aspect of the plan which he has contacted, and which he hopes to bring into active being through his own life and in his own environment. this is only truly possible when a steady rapport has been establishe

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

e. b. seven groups of energies which are 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

purpose through the use of thought; they follow along the well-defined thought currents of the group. it must be remembered, however, that it is in this region of thought that the cleavage comes between black and white magic. it is in the use of thought power that the two aspects of magic can be seen functioning, and therefore it is true that there is no black magic, per se, until one reaches the realm of mind. no one can be a black magician until the will and the thought work in unison, until mind control and the creative work of the focussed mind can be seen. it has oft been said the black magician is rare, indeed, and that is verily true, because the creative thinker, with power to use the sustained will, is also rare. let me illustrate. there is need for clear thinking on these matters

t and of poise has been able to do this intuiting, and to concretise the idea. groups of students meditating synchronously should now attempt to do the same. the effort to synchronise effort does not relate so much to the time element as to unity of intent and of purpose- 14- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust there is to be found today in the realm of the intuition much of wonder; this can be contacted. it is now the privilege of the race to contact that "raincloud of knowable things" to which the ancient seer patanjali refers in his fourth book; the race, through its many aspirants, can today precipitate this "raincloud" so that the brains of men everywhere can register the contact. hitherto this has been the privilege of the illumine

ality and beauty which the universe declares. guard yourself at the same time from mystical rhapsodies anent the one life, which are apt to be no more than the negation of all mental apprehension and a luxuriating in the sensuous perception of a highly developed and high grade emotional nature. all our considerations therefore in this treatise on the seven rays will necessarily be held within the realm of thought which involves awareness of duality. i shall employ the language of duality, and this i shall do, not because i seek to emphasize it to the neglect of unity (for this unity is to me somewhat of a reality and i glimpse more than a possibility, but because all aspirants and disciples and all initiates up to the third initiation as i earlier said are swinging as a pendulum between th

the basic duality of manifestation. i seek to deal with that material which is of practical value and which can be grasped by the illumined intelligence of the average man. it is necessary for all students who seek illumination and a right apprehension of truth to drop the emphasis so often laid upon certain aspects and presentations of truth being spiritual and others being mental. it is in the realm of so-called mind that the great principle of separateness is found. it is also in the realm of mind that the great at-one-ment is made. the words of the initiate paul have here a fitting place, wherein he says "let this mind be in you which was also in christ" and adds in another place that christ had made "in himself, of twain, one new man. it is through the mind that theory is formulated

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

sun was in aries, the ram, produced in religious symbology the emphasis of the goat or ram, and how in our present age of pisces, the fishes, those influences have coloured our christian symbology so that the fish preponderates in our new testament and in our eschatological symbology. the new incoming rays, energies and influences must surely be destined to produce equal effects, not only in the realm of physical phenomena but also in the world of spiritual values. the atoms of the human brain are being "awakened" as never before, and those millions of cells which, we are told, are to be found inactive and dormant in the human brain may be brought into functioning activity, bringing with them that intuitive insight which will recognise the coming spiritual revelation. today the world is r

each of the five crises through which christ passed. then will mankind enter into the world of causes and of knowing. we shall dwell in the inner world of reality, and the outer appearance of physical living will be known to be only symbolic of inner conditions and happenings. then we shall begin to work and live as those who are initiate in the mysteries, and our lives will be regulated from the realm of reality where christ and his disciples of all time (the church invisible) guide and control human affairs- 20- from bethlehem to calvary copyright 1998 lucis trust the goal which they have in view and the end towards which they are working has been summed up for us in a commentary upon an ancient tibetan scripture. the words are as follows "all beauty, all goodness, all that makes for the

ing steadily into the world of spiritual realities, because "there is a road from every natural group of facts to every spiritual reality in the universe; and the essential nature of mind forces it always in some degree to traverse this road."26 at this "end of the age" man stands before the door of opportunity, and, because he is in process of discovering his own divinity, he will enter into the realm of real values and arrive at a truer knowledge of god. the mystery of the new birth confronts him, and through that experience he must pass. this divinity in man must be brought to the birth, both in the individual and in the race, and thus can the kingdom of god on earth be brought into being. 3 all of these five initiations have certain basic points in common, resemblances which in themsel

n earth peace, good will towards men? we like to think that it can be so. we dread the moment when our futility appears as we look upon the stars of heaven, realising that there are thousands of millions of universes and tens of thousands of millions of constellations! we are such specks in a great immensity. perhaps we are of more importance than we had guessed. perhaps what happens to us in the realm of consciousness really does matter in the cosmic scheme. we know that it does not much matter what happens to the body. it is what happens in and through that body which counts. perhaps what happens in and through the body, which we call a planet, indwelt likewise by god, is of vital moment in the plans of god himself. this would give meaning to life; it is only when we apprehend meaning an

till operative is the normal psychology of the primitive, a state of 'natural somnambulism' with its distinctive forms of sensitiveness, telepathy, and second-sight, a direct apprehension akin to the artist's of the whole in its parts, of the essential in a multiplicity of detail."34 to this the symbols of the devil and of father christmas bear testimony embodiments of the primal dualities in the realm of quality. man's entire existence, as man, is spent swinging between these pairs of opposites, until eventually the balance is achieved and, from then on, he moves towards that which is divine. it might profit all of us if we pondered long and deeply at times upon these two extremities of human existence good and evil, light and dark, life and form, spirit and matter, the self and the not-s

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

vinity" all that concerns humanity at this time is the necessity for a revelation and a gradual apprehension of the plan which will enable man to a. work consciously and intelligently, b. realise the relation of form and quality to life, c. produce that inner transmutation which will bring into manifestation the fifth kingdom in nature, the kingdom of souls. all this has to be accomplished in the realm of conscious awareness or response, through the medium of steadily improving vehicles or response mechanisms, and with the aid of spiritual understanding and interpretation. with the bigger questions we will not deal. with the consciousness of the life of god as it expresses itself in the three subhuman kingdoms, we need not concern ourselves. we shall deal entirely with the following three

are as yet unable to materialise, owing to the inadequacy of their equipment. they affirm their belief in terms of accomplished fact and cause much stumbling among the little ones. but at the same time, they are working towards the goal. they are mentally in touch with the ideal and with the plan. they are aware of forces and energies utterly unknown to the majority. their only mistake is in the realm of time, for they affirm prematurely that which some day they will be. when initiation becomes possible, it indicates that two great groups of energies (those of the triple integrated personality and those of the soul or solar angel) are beginning to fuse and blend. the energy of the soul is beginning to dominate and to control the lower types of force, and according to the ray of the soul s

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

ns into the world of human endeavor, and into the world of soul activity. just as the soul makes a way for itself by projecting itself in a thread or stream of energy into the three worlds, so the disciple begins consciously to project himself into the higher worlds. his energy goes forth, through the medium of the controlled and directed mind, into the world of higher spiritual mind and into the realm of the intuition. a reciprocal activity is thus set up. this response between the higher and lower mind is symbolically spoken of in terms of light, and the "lighted way (a term frequently employed) comes into being between the personality and the spiritual triad, via the soul body, just as the soul came into definite contact with the brain via the mind. this "lighted way" is the illumined b

realism of people who are personalities (integrated and separative) or of souls (aligned and group-conscious. here is the major divergence in the world today; with the weight of the power on the side of separation, as it is the line of least resistance, and of critical differentiations. a balancing of the two will gradually take place, with the weight of world idealism gradually shifting into the realm of soul unification, until eventually (but not for quite a while) the emphasis of world thought will be definitely and permanently on "the side of the angels" note the occult truth of that familiar phrase. therefore we can look for the new laws, governing soul life, which is group life, to begin to function and make their presence felt. this will at first increase the world difficulty; hence

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

forces at either end of the human line of unfoldment. this is to be brought about by the renewed cyclic activity of the great white lodge and will be carried forward through the medium of those energies which are ushering in the new age. this crisis is upon us almost prematurely, owing to the exceedingly rapid advance made by humanity since 1850. through the driving urge of men themselves, a new realm and a new dimension has been contacted. humanity has loosed energies hitherto unknown and the effects are of a dual kind, producing both bad as well as good results. third: disciples must now organise for a steady united effort. this must take the form of a closer cooperation between all groups and a standing together in a closer relationship, thus strengthening each others' hands and, where

soul in your sixth ray astral body instead of in your mind, so that intelligent love may be your outstanding characteristic. this shift will do certain things for you and in you: 1. it will create a temporary upheaval in your life and, therefore, naturally affect your solar plexus, producing a period of real difficulty. 2. it will transfer the energy of the soul and the force of the mind into the realm of the emotions and of sensitive feeling response, thereby greatly increasing your usefulness but also increasing for you the "dire pain of life itself; this is a pain with which all disciples must learn to live and from which all disciples must inevitably suffer- 94- discipleship in the new age- volume i copyright 1998 lucis trust 3. it will stimulate your brain cells and swing into activit

dom. the man who is fearless, wise and loving can do anything and the effects will be harmless and good producing. persevere with the meditation upon which you are now engaged. meditate constantly upon the will consecrated to active, loving service. it is the use of the will that is of importance to a disciple, for the rightly directed will is the controller of force and the disciple works in the realm of forces. and, my brother, not only karmically but because the same great master has been our guide, there is work that you and i can do both inwardly and outwardly in the world. there is true service that you can render. but your work is that of director and inspirer. very seldom is the second ray disciple a good executive, unless the secondary ray makes him so. executive work and organisa

there you will not find them. it was this idea i had in mind when i told you in an earlier communication to "seek out a sun and feed its life" i gave you no suggestion to do more than let time take care of those stars whose size is small and their radiance limited. one of the difficult things for humble aspirants to grasp is that peculiar moment in their life history when they must shift into the realm of discriminating work. this fits them to work as we, the teachers upon the inner side, have learned to work. we work not with all who would demand our aid but leave the "lesser lights" to be handled by our disciples and the lesser teachers. we confine ourselves to training those stronger souls, those more potent people whose lives can be "focussed in radiance" and whose response and effort

t from the angle of the etheric body, this soul transition or refocussing of energies from the soul plane will produce the transfer of energies, gathered up and poured through the central clearing-house of the solar plexus centre through that midway station between the higher and the lower centres to the head and heart. this will be carried forward as you seek to live more consciously in the soul realm and to be more definitely oriented as a soul to the world. this will in no way change your outer activities but will surely produce a deepened relation to your fellowmen. increasingly will you see them in us and us in them. ponder on these ideas for i seek to see you working with even more effectiveness and liberation. i have already indicated to you your responsibility to my group of discip

ALICE A BAILEY13 PROBLEMS OF HUMANITY

for optimism. the problem of the negro falls into two divisions: the problem of the future of the african negro and the problem of the future of the negro in the western hemisphere. africa is potential and the destiny of its countless millions of inhabitants is still in the embryonic stage; the relationship of its true inhabitants to the alien races who seek to dominate them remains still in the realm of political manoeuvring and commercial greed. it should, however, be recognized that in spite of the many attendant evils which follow ever on the trail of the exploiting white man, the impact of the white races on the "black continent" has brought great evolutionary development and benefits education, medical aid, the ending of the ceaseless tribal wars, sanitation, and a more enlightened

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

the four noble truths, which satisfactorily and eternally answer man's demand of why. these truths can be summarised as follows: the buddha taught that misery and suffering were of man's own making and that the focussing of human desire upon the undesirable, the ephemeral and the material was the cause of all despair, all hatred and competition, and the reason why man found himself living in the realm of death the realm of physical living, which is the true death of the spirit. he made a unique contribution to the teaching given by hercules and vyasa, and added to the structure of truth which they had erected. thus he prepared the way for christ. between the times of these two great teachers, the buddha and the christ, lesser teachers appeared to amplify and add to the already given basic

f error and the eventual revealer of truth. once that "mind is in us which is also in christ (phil. ii.5, we shall find that the control of this emotional nature and this sentient area of consciousness (the astral plane, if you prefer the term) becomes complete. then this past sentient control and its entire area of influence no longer exists. it has no reality, except as a field of service and a realm in which men wander in despair and bewilderment. the greatest service a man can render his fellowmen is to free himself from the control of that plane by himself directing its energies through the power of the christ within. he will then find that the self-centred forces and the energies of personal desire and of emotional love will be superseded by a living energy which can be sensed in a l

himself (rom. xiv.7) and no nation either; the goal of all human effort is loving understanding, prompted by a programme of love and right human relations for all mankind- 71- the reappearance of the christ copyright 1998 lucis trust if the lives of these two great teachers can be comprehended and their teachings be wrought out in the lives of men anew today, in the world of human affairs, in the realm of human thinking and in the arena of political and economic intercourse, the present world order (which is so largely disorder) can be so modified and changed that a new world order and a new race of men can gradually come into being. world glamour will be dissipated and world illusion be dispelled. within the world of glamour the world of the astral plane and of the emotions appeared, cent

emotional, solar plexus activity. that is a statement of fact; it is the hearts of men which respond to the call of christ and it is those hearts which are becoming invocative today. the agonising emotional cycle through which humanity has passed during the past one hundred years, and the emotional tension in which men today live are also playing their part in fitting humanity to emerge into the realm of clear thought; this will mark a significant turning point in human history and will be one of the results of christ's future scientific work (if i may use this term) with the hearts of men, bringing them into rapport with the heart of god. because of the magnitude of this theme and the wide extent of the psychological area in which the mass of men now live, i cannot further enlarge. this

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

sing the ray type of the bulk of the manifesting humanity. today these ray types are predominantly the second and the third. relatively large numbers of first ray egos are also to be found acting as focal points for certain first ray forces. 4. those energies which are today being invoked as the result of human need and human demand for succour. this demand curiously enough remains largely in the realm of the first ray influence for the desperate need of humanity is evoking the will aspect and that ray embodies the divine will-to-good and remains immutable and is for the first time in the history of humanity being invoked on a large scale. this statement is definitely encouraging, if you study its implications- 2- the destiny of the nations copyright 1998 lucis trust you have, therefore, i

ion belong and will increasingly belong. the next one hundred and fifty years will see them coming into incarnation. the reason is that it is to this type of human being that the work of reconstruction, and of re-building is naturally committed. 4. the energy of intelligence, actively displayed in creative activity. the creative ability of the future will emerge on a relatively large scale in the realm of creative living and not so much in the realm of creative art. this creative living will express itself through a new world of beauty and of recognised divine expression; through the outer form, the "light of livingness (as it is esoterically called) will show. the symbol and that for which it stands will be known and seen. this is the energy of the third ray of active intelligence, workin

e it is essential that you should study and comprehend for upon their right acceptance and understanding will depend the benefit you will gain from my teaching upon these points. it is a truism to remark that the history of the world is based on the emergence of ideas, their acceptance, their transformation into ideals, and their eventual superseding by the next imposition of ideas. it is in this realm of ideas that humanity is not a free agent. this is an important point to note. once an idea becomes an ideal, humanity can freely reject or accept it, but ideas come from a higher source and are imposed upon the racial mind, whether men want them or not. upon the use made of these ideas (which are in the nature of divine emanations, embodying the divine plan for planetary progress) will dep

s primarily concentrated (for purposes of hierarchical activity) in the new group of world servers. this group has been chosen by the hierarchy as its main channel of expression. this group, composed as it is of all world disciples and all working initiates, finds its representatives in every group of idealists and servers and in every body of people who express human thought, particularly in the realm of human betterment and uplift. through them, the potency of love-wisdom can express itself. these people are frequently misunderstood, for the love which they express differs widely from the sentimental, affectionate personal interest of the average worker. they are occupied mainly with the interests and the good of the whole group with which they may be associated; they are not primarily c

he other- 14- the destiny of the nations copyright 1998 lucis trust because its hold and its power, its influence and its effects will be of an increasing momentum. one is potent in producing the necessity for the present chaos; the other is potential and holds in its activity the seeds of the future. this is a fact of great interest and of really practical import. it takes us, moreover, into the realm of prevision. i would have you remember, at this point, that no prevision is divorced entirely from the past but that there must always be the seed of truth. the law of cause and effect holds good eternally and particularly so in the realm of spiritual insight (so rapidly developing at this time) which enables the seer to see the future as it may be and to forecast coming eventualities. ther

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

day or it may always be the same. be simply honest in your noting this astral reaction to the symbol and see where such reactions lead you, remembering always that they are not intuitional but are reactions to the feeling or astral body. finally, take note of what you have found to be, for you, the basic quality of the symbol and then (as in meditation work) lift the whole subject into the mental realm by bringing the focussed attentive mind to bear upon it. this will lead you into the realm of concepts. we have consequently the following stages in the analysis of a symbol: 1. its exoteric consideration: line, form and colour. 2. a comprehension in the astral or emotional body of its quality, the reaction of a sensitive response to the impact of its qualitative nature. 3. a conceptual cons

to remember that the study of the symbol exoterically involves the use of the brain and the memory. you endeavour to study line and form, number and general external aspects, knowing that each line has significance, all numbers have their interpretation and all forms are symbols of an inner quality and life. the study of symbols conceptually carries you inward from the brain to the mind, into the realm of ideas. it sweeps into focussed activity the mental apparatus. you then become aware of the concept or idea which the sign or symbol embodies. you comprehend its meaning and for what it stands. you grasp the purpose for which the form has been brought into manifestation. your study of number and of line has given you a rich background of knowledge upon the objective plane a richness in thi

a part of the problem in words and to convey to your minds a definite thoughtform of what we shall later discuss in detail. as to the causes of this world condition, what can i say, brother of mine, which will convey meaning to your minds? the cause lies far back in the consciousness of the "imperfect gods" does that sentence really mean aught to you? but little, i fear. we must descend into the realm of greater practicality and only deal with the matter as far as it concerns humanity. planetary illusion will later be briefly dealt with, but the immediate problem before man and the significant contribution of the disciple is the dissipation of much of the glamour in which mankind is immersed and which, during the coming aquarian age, will largely disappear in connection with the astral li

ll to do so exists. today illusion is so potent, that few people whose minds are in any way developed but are controlled by these vast illusory thoughtforms, which have their roots and draw their life from the lower personality life and desire nature of the masses of men. it is interesting to remember also in connection with our aryan race that these thoughtforms draw their vitality also from the realm of ideas, but of ideas wrongly intuited and grasped and forced to serve the selfish purposes of men. their forms have been brought into activity by the steadily growing creative power of mankind, and have been subordinated to the wishes of men, through the use of language with its power to limit and distort. the illusion is also precipitated more potently than would otherwise be the case by

d it the disciple can build the easily formed illusions of the mind which is just beginning to find itself. the glamours of an emotional nature can emerge and gather about the ideal, for that is as yet unclarified and is prone to attract to itself that which emotionally and sensitively it believes itself to be and have. let us illustrate my point from two angles, both of which are entirely in the realm of discipleship, or encountered upon the path of probation. we will call them the "illusion of power" and the "glamour of authority" this form of words will show you that one is to be encountered upon the astral plane and the other upon the mental. the glamour of authority is a mass glamour in most cases. it has its roots in mass psychology and is one of the indications that humanity is at t

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ising faculty and his automatically engendered responsibility, he throws back of it all the energy which is his, and works and fights for his thoughtforms. an illustration of this is to be found in the history of the league of nations. before he took up special work, the master serapis sought to bring through some constructive idea for the helping of humanity. he conceived of a world unity in the realm of politics which would work out as an intelligent banding of the nations for the preservation of international peace. he presented it to the adepts in conclave and it was felt that something could be done. the master jesus undertook to present it to his group of disciples as he was working in the occident. one of these disciples on the inner planes, seized upon the suggestion and passed it

ntelligent 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 activity of the throat and ajna centres. we have, therefore: 1. instinctual telepathy. 2. mental telepathy. 3. intuitional telepathy. i would remind you right at the outset that sensitivity to the thoughts of one's master, sensitivity to the world of ideas, and sensitivity to intuitional impressions are

me factual goodwill upon the outer physical plane. in the statements given above in connection with the three great planetary centres you have the basis for the new and coming approach to divinity which will be known under the expression: invocative and evocative religion. it is this new science of impression which forms the subjective basis and the uniting element which binds together the entire realm of knowledge, of science and of religion. the fundamental ideas which underlie these great areas of human thought all emanate 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 wh

orce and its centres of concentrated light is likewise present, and the eye of the see-er can see it, just as the eye of the mental clairvoyant can see the geometrical pattern which thoughts assume upon the mental plane, or as the lower psychic can contact the glamours- 31- telepathy and the etheric vehicle copyright 1998 lucis trust the illusions and delusions of the astral world. the subjective realm is vitally more real than is the objective, once it is entered and known. it is simply (how simple to some and how insuperably difficult to others, apparently) a question of the acceptance, first of all, of its existence, the development of a mechanism of contact, the cultivation of the ability to use this mechanism at will, and then inspired interpretation. its goal in the evolutionary life

t, but that they lead to conditions which delay what we from our limited point of view might look upon as the liberation of the planet. the generating of good karma necessitates the "living through" of conditions where everything (for the man responsible or for any other form within its limitations) is good, happy, beneficent and useful. the evil karma generated in any kingdom in relation to the "realm where dwelleth the planetary dweller on the threshold" stands between the cosmic door of initiation and our planetary logos. this dweller represents all the mistakes and errors due to wrong reactions, unrecognised contacts, deliberate choices made in defiance of known good, and mass movements and mass activities which are temporarily not progressive in time and space. i realise that where th

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

nses are the basis of all human knowledge where that which is tangible and objective is concerned or inferred. mars, therefore, rules science and hence the reason in this present era for the fundamental but not permanent materiality of science a materiality which is rapidly lessening as mars nears the end of its present cycle of influence. already, the trend of modern science is shifting into the realm of the intangible and into the world of the non-material. hence also the fact that the opposition to occultism is waning and its day of power approaching. these subtler senses will supersede the physical senses over which mars has so long had a successful control, and hence again the growth in the world today of the psychic senses and the appearance on every hand of the subtler and more esot

iates the struggle which, in a human being, is consciously realised as being between soul and personality. this leads to a final stage in capricorn. the influence of mercury as it relates scorpio and gemini is to inaugurate that final stage in consciousness which will place the soul within the form surely in the place of power, swinging the earlier achieved balance and control definitely into the realm of the soul. it is this which, in- 213- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the scorpio experience, produces the terrific experience of the disciple and which, at this time, is one of the predisposing causes of the present world conflict. it is of interest to note that the struggle is going to be conditioned primarily by decisions arrived a

ulse of love) is elevated into its rightful plane as the divine marriage, carried out and consummated upon the levels of soul awareness. it is this great truth which lies beyond the sordid story of sex expression, of sex magic and the distortions of modern tantric magic. humanity has stepped down the symbolism and in its thoughts debased sex to an animal function and failed to lift it up into the realm of symbolic mystery. men have sought through physical expression to produce the inner fusion and harmony which they crave and this cannot be done. sex is but the symbol of an inner duality which must be itself transcended and wrought into a unity. it is not transcended by physical means or rituals. it is a transcendence in consciousness. the esoteric ruler of taurus is vulcan, the forger of

they are comprehended. it is for this reason that i have stated that the science of the triangles underlies the whole system of astrology and is only now in process of revelation. bear in mind that the effect of these energies- 242- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust which we shall be considering and of their triple relationship will be in the realm of ideas and in the world of consciousness and its expansion, and will embrace, therefore, the sentient thought life of a solar logos, of a planetary logos, of humanity and of man. it will not, therefore, deal with the producing of events except in so far that all ideas work out into expression upon the plane of manifestation such working out being, i again repeat, dependent upon the quality

le self begins to react consciously and with increasing frequency to the higher self. the man "presses forward on that path wherein he learns to see" 3. aries libra the sun (which are an expression of the great bear) bring about that focussing of energy in the life of the disciple which makes it possible for him to function consciously and with intention upon the path of initiation. he enters the realm of the formless worlds because aries, the sign of beginnings makes this possible; through the potency of libra, he has succeeded in achieving that point of balance which makes the final escape from the pairs of opposites possible. he now knows, through transcended feeling and from identification with the seen vision, the true meaning of being. this threefold process can also be covered by th

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

n that it was the buddha. i had a sense of recognition. i knew at the same time that in no way was our christ belittled. i got a glimpse of the unity and of the plan to which the christ, the buddha and all the masters are eternally dedicated. i realised for the first time, though in a dim and uncertain manner, the unity of all manifestation and that all existence the material world, the spiritual realm, the aspiring disciple, the evolving animal and the beauty of the vegetable and mineral kingdoms constituted one divine and living whole which was moving on to the demonstration of the glory of the lord. i grasped faintly that human beings needed the christ and the buddha and all the members of the planetary hierarchy, and that there were happenings and events of far greater moment to the pr

ks through numbers and form, but i have never been impressed by numerological deductions. the fact remains, however, that 1915 saw me entering into an entirely new cycle, and, for the first time, discovering that i had a mind which i began to use, to discover its flexibility and potency, and employ as a "searchlight" into my own affairs and ideas, into the world of surrounding affairs, and into a realm of discovery that we might call spiritual the world which the ancient hindu teacher, patanjali, calls "the rain-cloud of knowable things" it was whilst i was passing through the difficult time in which i worked as a factory hand that i contacted theosophy. i do not like the word in spite of its beautiful connotation and meaning. it stands in the public mind for so much which it essentially i

h to god and with the deep human instinct, if haply man may find him. 2. esoteric schools of the present these schools, now forming, have more esoteric knowledge; this is being correlated and applied. much remains theoretical, but theory must ever precede practice. these schools will advance the teaching beyond the point reached in the earlier schools, carrying it out of the three worlds into the realm of the soul. they will deal with the world of occult values and will be mental in nature, laying the emphasis upon knowing god, and not just upon feeling after a sensed divinity. at their best, the old schools brought about the integration of the personality and made the essential dualism of the mystic factual. the new schools aim at a higher fusion that between the integrated personality an

interest of the enquirer, and engrossed his attention through the importance attached to phenomena. posture, the use of ancient formulas, words and mantrams, breathing exercises, mysterious hints as to the raising of the kundalini fires, the awakening of the centres and other enticing aspects of secondary occultism have caused people to lose sight of the fact that much of the above, being in the realm of phenomena, is concerned with the physical body, its correct adjustment, its vitalisation and energising and that it deals with effects and not with the essential causes of the effects. all these phenomenal results will be demonstrated normally, safely and sanely as well as automatically when the inner man emotional and mental is en rapport with the spiritual world and is beginning to func

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

evolution of his consciousness where he can begin to realise the power of the subjective worlds, and the new and vast science of psychology is his response to this growing interest. processes of adjustment, of elimination and of cure engage the minds of all thoughtful people as well as of all suffering people. we have much to do, and i ask therefore for patience on your part. when one enters the realm of healing, one enters a world of much esoteric knowledge, and of an infinity of conclusions, and one is faced with the formulations of many minds, who, through the ages, have sought to heal and to help. the why and the wherefore of disease have been the subject of endless investigations and speculations, and much definite deduction has been made as to the cures of such complaints; there has

here i wish to enunciate the truth that the constant reiteration by certain schools of healers that the mind is the cause of all sickness is not as yet a fact. a million years hence, when the focus of human attention has shifted from the emotional nature to the mind, and when men are essentially mental as today they are essentially emotional, then the causes of disease must be sought in the mind realm. they are today to be found (except in a few rare cases) in lack of vitality or in too much stimulation, and in the realm of feeling, of desires (thwarted or over-indulged) and in the moods, suppressions, or expressions of the deep-seated longings, irritations, secret delights and the many hidden impulses which emanate from the desire life of the subject. this urge to be and to have has firs

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

he chiropractors and of the osteopaths forms two halves of one whole, little as their practitioners may like to recognise it. the former group need a more careful and lengthy training, and a higher standard of technical knowledge should be required. medicine is entering slowly into a new usefulness. once the cause of disease is shifted out of an organ or bodily system into a more subtle and vital realm, we shall see radical and needed changes, leading to simplification and not to a greater complexity and difficulty. from the above remarks it will be seen that disease emerges into the physical body from the world of the unseen, and from the use, or misuse, of the subtler forces on the inner planes. it must be remembered, however, that disease as it expresses itself in man can be generally r

nervous system in its various branches. frequently an advanced human being, such as an aspirant or a disciple, may have freed himself from the inherited taints, but will succumb to heart trouble, to nervous disorders, mental imbalance, and overstimulation. they are classified occasionally as the "diseases of the mystics" i would like to make it clear that it is not my intention to enter into the realm of physiological discussion, to elaborate the symptoms of disease, or to deal with the lesions, the pathological conditions, and the distressing details attendant upon the breakdown of any human organism. i am not going to write a treatise on anatomy or on the various sciences which have grown up from a study of the mechanism of the human being, connected as they are with the framework and s

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

pleted (in the three races) the arduous task of vitalising the threefold manifested world (physical, astral, mental, and the energy of intelligence became a powerful, ruling factor. now the task of vitalising man with the energy of love is proceeding and making much progress, and the effects (because they emanate from the second aspect of divinity) will be produced with great facility, and in the realm of conscious awareness. i say this for your encouragement. through the activity of the energy of knowledge you have: civilisation..culture..illumination- 40- education in the new age copyright 1998 lucis trust and in the second case you will have: cooperation..l. oving understanding..g. roup love there are higher correspondences for which we have as yet no adequate words. cooperative goodwil

ould remind you that true esotericism is a far deeper thing (from the angle of the hierarchy) than you can appreciate. one of the most inadequate of the definitions of esotericism is that it concerns that which is concealed and hidden and which, even though suspected, still remains unknown. the inference is that to be an esotericist is to be among those who seek to penetrate into a certain secret realm to which the ordinary student is not permitted to penetrate. if this were all that it is, then every scientist and every mystic would represent the approach of the mental type and of the developed emotional type to the world of esotericism and of the hidden realities. this would not, however, be accurate. the mystic is never a true esotericist, for he is not dealing in his consciousness with

d of meaning. events, circumstances, happenings and physical phenomena of every kind are simply symbols of what is occurring in the inner worlds, and it is into these worlds that the esotericist must enter as far as his perception permits; he will sequentially discover worlds which will call for his scientific penetration. 4. for the majority of aspirants, the hierarchy itself remains an esoteric realm which demands discovery and which will accept penetration. i am choosing my words with care in an effort to- 45- education in the new age copyright 1998 lucis trust evoke your esoteric response. beyond this point of humanity's destined goal i seek not to go; to initiates and disciples who have not yet taken the initiation of transfiguration, the higher realms of awareness and the "secret pla

in an effort to- 45- education in the new age copyright 1998 lucis trust evoke your esoteric response. beyond this point of humanity's destined goal i seek not to go; to initiates and disciples who have not yet taken the initiation of transfiguration, the higher realms of awareness and the "secret place of the most high (the council chamber of sanat kumara) remain deeply esoteric. it is a higher realm of energies planetary, extra-planetary and inter-planetary; with them educators have no concern and with their consideration the teaching staff of an esoteric school is not called upon to deal. the task is to train students in the recognition of energy and force; to discriminate between the various types of energy, both in relation to themselves and to world affairs, and to begin to relate t

cture which underlies our planetary life. this control falls into two major categories: financial control, as in the united states. government control, as in europe and great britain. the people are told just what is good for them; reservations and secret diplomacy colour the relation of the government to the masses, and the helplessness of the man in the street (in the face of authorities in the realm of politics, conditioning decisions such as war or peace, and theological impositions, as well as economic attitudes) is still pitiful, though not so great and so drastic as it was. the soul of humanity is awakening and the present situations may be regarded as temporary. the purpose of the coming educational systems will be to preserve individual integrity, promote the sense of individual r

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

and made possible certain revelations. to students such as you, the symbolism should be apparent and can be seen as inviting a dual interpretation: 1. it concerns the relation of the solar angel to the lunar forces, of the sun and the moon and their work in synthesis. 2. it concerns the relation of the hierarchy to humanity and consequently, of the subjective world to the objective worlds, of the realm of causes to the realm of effects. ponder on this. individual approach must be merged into group approach, and the approach of groups will some day be superseded by the organised approach of humanity as a whole. this third stage can (like the two previous ones) be divided into the following activities, which require to be mentally grasped by the group: 1. that certain realisations become pos

usual avocations, but at no time whilst so occupied was he to lose sight of the inner orientation and specific recollection. all the time he was outwardly busy, he was simultaneously occupied with a constant realisation of a retreat inward, a heightening of his vibration, and a raising of his consciousness. b. on the day of the full moon, you were asked to go through a symbolic performance in the realm of the creative imagination, and through the medium of its agent, visualisation. this performance involved the following steps: 1. the recognition that in the blue disk, at the end of the golden pathway, was an ivory door which was slowly opening into a room with three windows. 2. the recognition that the group, as a unit, was advancing into that room and there, united in an- 40- discipleshi

al plane as the result of three intermingling and inflowing streams of energy: a. the energies set in motion by the uprising cry of humanity itself, which inevitably shapes and moulds astral substance. b. the new inflowing spiritual energies which the planetary logos is steadily bringing to bear upon human life and upon all forms of physical existence. these must traverse or cut across the astral realm in reaching the physical plane. c. the retreating forces of evil which are endeavouring to make a last desperate stand upon the astral plane. these three types of force (when brought into relation with each other) are producing an unparalleled vortex of energy of which all disciples are necessarily aware, particularly those (and they are a large number) who are preparing for the second initi

refore dealing with the personality, the "city which stands foursquare" you were next enjoined to practise alignment, thereby arriving at the recognition, and in some cases the contact, with the spiritual triplicity, which is that which "hovers over the square and radiates the energy of light into this waiting field of active thought" you will note that the entire process is therefore kept in the realm of the non-material and that the physical brain is not, at this stage, at all involved. you, as you seek to meditate, are thinking on planes of mental perception; you are focussed there, and the brain is held throughout this period in a state of waiting and attentive quiescence. the disciple has as oft i have told you to master the process of carrying on a dual thinking process, wherein he i

ttendant opportunities, manifestations, and dangers. masters such as myself have had to learn to handle this great potency, and at the same time to make as much of it as we can (safely and wisely) available to our senior disciples. it might be said symbolically that "the point of the triangle is based in the courts of heaven (shamballa) and from that point two streams of power pour forth into the realm of soul and into the heart of the disciple. thus is the triad formed; then are the energies related unto the world of men; thus can the will of god appear, and thus can the great lord who guards the council chamber of this sphere of solar life carry his purpose to the holy groups (the ashrams. a.a.b, and thence into the minds of men, and this because their hearts are safeguarded by the fire

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

assurance, proved technique, and spiritual expression. i appeal to such movements as the psychical research societies in the- 9- the externalisation of the hierarchy copyright 1998 lucis trust world and the vast spiritualistic movement to lay the emphasis on divine expression and not so much on phenomena; let them approach the subject from the angle of service and carry their researches into the realm of energy, and cease to pander so much to the public. the opportunity offered them is great and the need of their work is vital. the service rendered has been real and essential, but if these movements are to avail themselves of the coming inflow of spiritual energy, they must shift their attention into the realm of true values. the training of the intellect and the presenting to the world o

r is beginning to make its presence felt, and hence the great difficulty. the energy which works out in political activity is not yet understood. the work of the destroyer aspect has been kept relatively in the background and only during the past half century has it become definitely active. this became possible because the whole world, practically speaking, was involved and only in the region or realm of synthesis can the first ray function. this is a point to be remembered and one that is little grasped as yet. i wonder if you can appreciate the importance of the two statements anent the first ray found in this short paragraph? i oft give you so much real information of which you remain oblivious. the second group is wrestling with glamour. the processes of light and their relation to gr

ough the members of- 31- the externalisation of the hierarchy copyright 1998 lucis trust the hierarchy have each of them their duly appointed functions and their planned activity (dependent upon ray, upon race and upon dedication) there is one activity which they share in common and that is the power to heal. their ability to act as magnetic healers works out in various ways, predominantly in the realm of psychological readjustments and psychic disentanglements, and only incidentally and as a result of the two above activities in the processes of bodily healing. you will note from the above, that the healing work done by the initiate members of the great white lodge is threefold psychological, bringing in the soul; psychic, releasing the lower psychic nature from illusion so that the psych

ternalisation of the hierarchy copyright 1998 lucis trust force at this time. the sigh of relief from a.a.b. as she grasps the fact that there is one less group to tackle on my and your behalf would almost warrant my making this a major reason! let us now pass on to a brief indication of the work of the eighth group, which is psychological service. in this field the work will be lifted out of the realm of the strictly human and will concern itself with wider issues for, my brothers there are wider issues than those which concern the human family alone. the work of these disciples will cover the following three issues: 1. the relation of the human soul to the subhuman kingdoms in nature and the place of the human kingdom as an intermediary between the three higher kingdoms and the three low

or giving them their hindu names tamas, rajas and sattva. when the mineral wealth of the world was undiscovered and unused, we had the stage of tamas at its deepest and most inert point. much concerning money today is related to the karma and destiny of the mineral kingdom. with this, however, we need not here concern ourselves. the processes of the pranic life were originally carried out in the realm of barter and the exchange of that which is found upon the surface of the earth and later went down into the depths, thus bringing into fluidity the deepest and densest expression (from the human standpoint) of divinity. this is a point to be remembered. today the process is being reversed and money is connected with the produce of the vegetable kingdom in the form of paper money, founded up

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

might be touched upon as follows: i. the repolarisation of the entire lower man so that his attitude toward the aggregate of forms which make up his field of general contact has changed. he is no longer deluded by the things of the senses but has in his hand that thread or clue which will eventually guide him out of the maze of the lower life perceptions into the field of clear knowledge and the realm where daylight is found; he will then no longer need to walk in the dark. this repolarisation is brought about in four ways, each of which provides the next step forward, and in their totality (and when- 1- copyright 1998 lucis trust definitely followed) will eventuate in the total subjugation of the personality. these four ways are: a constant and unfailing attempt to center the consciousne

trol that the form has over the man. we might express it this way and therefore give its more occult connotation. if one or other of the three lower elementals (the physical, the astral and the mental) are the controlling factors in the life of the man, he is by that very fact put into a position of danger and should take steps to arrest that control prior to an attempt to enter into the formless realm. the reason for this will be apparent. under the governing law of matter, the law of economy, the elemental life will attract to itself similar lives and this will result in a dual danger. these dangers are: one: the gathering into the form, through the dominant note sounded by the form elemental, of matter with a synchronous vibration. this will tend to increase the magnitude of the task be

he understanding of the sounds of all beings, and the ability to speak the language of the soul is the clue to the work. these faculties rightly used impose upon these lesser lives that control which will lead to the final liberation, and which will- 6- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust in due time, lead these lives themselves into the realm of self-consciousness. this aspect of the matter is as yet but little comprehended by the sons of men. if they but realised that by a disposition to fall under lunar control they drive the tiny lives in their little system deeper into the darkness of ignorance, they might more rapidly assume their just responsibilities; if they realised that by the constant attempt to impose the rhythm of th

ashrams, and (under the same great process) the place of these initiates, who are thus being "raised" to more important work, is being taken by disciples and probationers. it is this truth, misinterpreted and shockingly travestied, which lies behind the teaching anent the so-called ascended masters, put out by the leaders of the "i am" movement, thus prostituting and bringing down almost into the realm of cheap comedy one of the most notable happenings which has ever taken place upon our planet. there is therefore, owing to the inflow of energy from extra-planetary sources, a general shifting of the focus of consciousness of embodied and disembodied lives at this time; this shift is one of the prime factors producing the present disruption. students today are searching for the causes in hu

10- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust and "living" signifies appearance upon the physical plane. upon that outer plane the basic synthesis of incarnated life is to be found. it will be apparent to you, therefore, that in this achievement of planetary tension it is not life in the three worlds that is the sphere of this tension, but the realm of hierarchical activity. the shift resulting from this point of tension, the "moving" which is its consequence, is in the realm of soul experience and soul awareness. the secondary effect can be noted in the human consciousness by the awakening which has been going on among men an awakening to the higher spiritual values, to the trends and ideologies which are everywhere appearing, and to t

ALICE BAILEY THE LABOURS OF HERCULES

irant and that of humanity as a whole. it is now possible to regard the human family as having reached, practically en masse, the stage of the aspirant, the stage of the intelligent seeker, the stage of the man who, having developed his mind and coordinated his abilities, mental, emotional and physical, has exhausted the interests of the phenomenal world, and is looking for a way out into a wider realm of awareness, and into a more sure sphere of undertakings. this stage has always [9] been expressed by the advanced individuals down the ages, but never before has the human race itself been in this condition. herein lies the wonder of past achievement, and herein lies the hour of present opportunity. the world disciple today the tests to which hercules willingly subjected himself and the la

es 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 much of the outer garment of god through physics, chemistry, biology and other sciences, but we have struggled into a realm where all appears to be hypothesis and inference. all that we surely know is that all forms are aspects of energy; that there is an interplay and an impact of energies upon our planet; that the planet is itself an energy unit composed of a multitude of energy units, and that man himself is likewise a composite bundle of forces and moving in a world of force. this is where [12] science so won

, the program of the christ and of his church, the plans of the hidden band of world workers, the rishis and the occult hierarchy of our planet, is now focused upon leading humanity on to the path of discipleship, and training many of the more advanced so that they can become the knowers and initiates of the new age. thus men will pass out of the hall of learning into the hall of wisdom, from the realm of the unreal to the real, and from the outer darkness of phenomenal existence into the light that shines always in the kingdom of spirit. the third key thought gives us a clue to the method. down the ages the words have sounded forth "i am he. who awakens the silent beholder. it has become apparent to seekers in all fields that within all forms there is an urge to intelligent expression, an

t. he will rapidly discover that selfishness, unkindness, love of gossip, and criticism constitute a large part of his thought content and that the brood mares of his mind are constantly being fertilized by selfishness and illusion. instead of these brood mares giving birth to ideas and concepts which have their origin in the kingdom of the soul, and instead of being fertilized from the spiritual realm, they become the parents of error, falseness and cruelty, which have their origin in the lower aspects of man's nature. hercules realized the harm that the brood mares were doing. he rushed gallantly to the rescue of his neighborhood. he determined to capture the brood mares, but he over-estimated himself. he did succeed in rounding them up and in capturing them, but he failed to realize the

have reached a certain status of development which entitles them to go on. but one thing still lacks: they have not what might be called "the technique of the presence; they have not privilege and prerogative to possess. they believe in the fact of the soul, in the possibility of perfection, in the path which must be trodden; but belief has not yet been transmuted into knowledge of the spiritual realm and they know not how to make their goal! so they, as hercules did start on the fivefold search [71] the first stage of that search is full of encouragement for them, had they been able to recognize the happening. like hercules, they meet nereus, the symbol of the higher self, and, later on in the history of the disciple, he is the symbol of the teaching master. when contacted, especially in

AN INTRO TO STUDY OF THE KABALAH

he grossness of malkuth, and so were separated from the sephirotic tree, from the higher potencies, which have no taint of matter. all matter is ever changing its form, and so their bodies must be changed; their bodies died, and so must the bodies of all incarnated egos; at death the personality passes away to a rest, and then to a further experience of life, or to a sphere of punishment, or to a realm of bliss. in their earthly forms they brought forth bodies like their own, and god sent down other souls to dwell in them, to experience earth life, its sins and sufferings; and to pass a probation by which they also might fall, but yet may rise to regain a share of man's lost estate and finally to rise up through the sephiroth to a reunion with the divine essence. remember that the sephirot

APOCRYPHON OF JOHN

children out of the darkness according to the likeness of their spirit. and they closed their hearts, and they hardened themselves through the hardness of the counterfeit spirit until now "i, therefore, the perfect pronoia of the all, changed myself into my seed, for i existed first, going on every road. for i am the richness of the light; i am the remembrance of the pleroma "and i went into the realm of darkness and i endured till i entered the middle of the prison. and the the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 12 of 12 8/16/2006 5:17 pm foundations of chaos shook. and i hid myself from them because of their wickedness, and they did not recognize me "again i returned for the second time, and i went about. i came forth from those who belong to the li

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

vailable to all, in successive editions of the french work of dupuy, first published in 1685; in the german historical tractatus of petrus puteamus published at frankfort in 1665; in gurther's latin historia tempiarsorum of 1691; and in yet other publications prior to 1750. there is not a little evidence of one impression which was produced by these memorials, the notion, namely, of an unexplored realm of mystery extending behind the charges. it was the day of voltaire, and it happened that a shallow infidelity was characterised by the kind of licence which fosters intellectual extravagance, by a leaning in directions which are generally termed superstitious- though superstition itself was pilloried- and in particular by attraction towards occult arts and supposed hidden knowledge. advance

BEHOLDERS OF NIGHT

is in the darkness that the roots give the nourishment for the tree to reach for the sun. ahriman is thus a form of the vampyre, the shadow which grows in the darkness and solitude of psychic seclusion, isolation and loneliness. many forms may be taken by ahriman, from toad to dragon, shadow and wolf. ahriman is the model for our nightside primal conscious, the kingdom of the demonium or infernal realm. this is not a moralistic evil designed to perform harmful deeds against others, but rather a model of self-initiation from which the essence is awakened or discovered through the opposite. the offuscation of the self or lunar eclipse is the night calling of both ahriman and az, from which through the vampyric transformation of self can one reach the consort of ahriman, known as az. az, the

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

nvolvement in apotropaic ritual, and his importance within the tibetan oracle tradition. this last venue of exploration will pull from all previous venues in order to elaborate on the oracle tradition as a dynamic outlet, through which the ritual program of the deity is enacted for a social service, and which utilizes iconographically significant ritual implements to submerge the service within a realm of sacrality. through this detailed examination of one tibetan protector deity, i hope to provide a template for further studies on protector deities as a whole, an arena of tibetan studies that is still dim and disorganized. therefore, my thesis will begin with an introduction to tibetan protector deities, the texts through which they are encountered, and the various sources that have contr

is important in order to uncover the full range of ritual practice and interpretation surrounding this deity. this last chapter will then pull from all previous chapters to elucidate the oracle tradition as a dynamic outlet through which the ritual program of the deity is enacted for a social service and that utilizes iconographically significant ritual implements to submerge the service within a realm of sacrality. this section will end with a comparative examination of another protector deity named pehar. pehar is of equal importance and popularity to tsiu marpo and shares a connection with samy monastery. a brief exploration of pehar similar to the detailed and layered method used on tsiu marpo will provide further information on protector deities and will also fill in some holes that r

necessary. tibetan cosmography the tibetan understanding of cosmology and geography is multilayered and consists of indigenous and imported buddhist elements alike. regarding the indigenous elements, there is an ancient belief that the world is divided into three major levels, the heavens (gnam, the intermediate spaces (bar, and the earth (sa. these realms in turn have multiple levels; the earth realm notably consists of the surface realm inhabited by humans and the subterranean realm of serpent deities (klu) and other malevolent spirits. it is in the intermediate spaces just above the surface of the earth where the various classes of worldly deities are found, making close interaction with humans possible.13 once buddhism came to tibet, the country adopted the universal buddhist cosmolog

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

.s.ra consists of six realms: the god, demi-god, human, animal, hungry ghost, and hell realms. the previous schema now intersects this buddhist system. the subterranean realm is associated with the hell realms; the hungry ghost realm overlaps the surface realm of humans, which also includes a host of diverse demonic beings; the human and animal realms are also found on the surface; and the heaven realm is where the gods and demi-gods reside. the intermediate realm is somewhat extraneous in this 13 see haarh 1969, pp. 134-136 for the development of this cosmological scheme. 10 scheme and so has become a location for a great deal of potential involvement, being an expansive abode of many hidden realms and deities.14 geographically, the tibetans have adopted the indian view of a universe with

BLAVATSKY H P ANTHROPOGENESIS

ntly in a transitory state. plato divides the intellectual progress of the universe during every cycle into fertile and barren periods. in the sublunary regions, the spheres of the various elements remain eternally in perfect harmony with the divine nature, he says 'but their parts' owing to a too close proximity to earth, and their commingling with the earthly (which is matter, and therefore the realm of evil 'are sometimes according, and sometimes contrary to (divine) nature' when those circulations- which eliphas levi calls' currents of the astral light- in the universal ether which contains in itself every element, take place in harmony with the divine spirit, our earth and everything pertaining to it enjoys a fertile period. the occult powers of plants, animals, and minerals magically

from its ethereal, or what would now be called, protoplasmic model. this will again be objected to "spontaneous generation" is an exploded theory, we shall be told. pasteur's experiments disposed of it twenty years ago, and professor tyndall is against it. well, suppose he is? he ought to know that, should spontaneous generation[[footnote(s[[footnote continued from previous page] of life, all the realm and dwelling of intelligent creatures endowed with will, subject to law and capable of free-will; then, it would become extravagant to think that our world should have been the subject of god's favours and his special interference, of his communications and his personal visit. can the earth presume to be considered the centre of the moral and religious universe, he asks, if it has not the sl

physical, the moral, and the political aspects were all blended together("egypte" pp. 450 to 455) it is such a conception only that can lead man to form a correct conclusion about his origin and the genesis of everything in the universe- of heaven and earth, between which he is a living link. without such a psychological link, and the feeling of its presence, no science can ever progress, and the realm of knowledge must be limited to the analysis of physical matter only. occultists believe in "spirits" because they feel (and some see) themselves surrounded on every side by them* materialists do not. they live on this earth, just as, in the world of insects and even of fishes, some creatures live surrounded by myriads of their own genus, without seeing, or so much as sensing them* plato is

nishment are the agents of karma, in an absolutely just retributive sense, so evil was the servant of the good (hibbert lect. 1887, pp. 101-115. the reading of the chaldeo-assyrian tiles has now demonstrated it beyond a shadow of doubt. we find the same idea in the zohar. satan was a son, and an angel of god. with all the semitic nations, the spirit of the earth was as much the creator in his own realm as the spirit of the heavens. they were twin brothers and interchangeable in their functions, when not two in one. nothing of that which we find in genesis is absent from the chaldeo-assyrian religious beliefs, even in the little that has hitherto been deciphered. the great "face of the deep" of genesis is traced in the tohu-bohu "deep "primeval space" or chaos of the babylonians. wisdom (th

omical meaning of this universally accepted legend, its human phase is based on real and historical events, disfigured into a theological dogma only to suit ecclesiastical purposes. as above so below. sidereal phenomena, and the behaviour of the celestial bodies in the heavens, were taken as a model, and the plan was carried out below, on earth. thus, space, in its abstract sense, was called "the realm of divine knowledge" and by the chaldees or initiates ab soo, the habitat (or father, i.e, the source) of knowledge, because it is in space that dwell the intelligent powers which invisibly rule the universe* in the same manner and on the plan of the zodiac in the upper ocean or the heavens, a certain realm on earth, an inland sea, was consecrated and called "the abyss of learning; twelve ce

BLAVATSKY H P COSMOGENESIS

nt of brahma separating his body into male and female, the latter the female vach, in whom he creates viraj, and compare this with the esotericism of chapters ii, iii, and iv. of genesis* occultism is indeed in the air at the close of this our century. among many other works recently published, we would recommend one especially to students of theoretical occultism who would not venture beyond the realm of our special human plane. it is called "new aspects of life and religion" by henry pratt, m.d. it is full of esoteric dogmas and philosophy, the latter rather limited, in the concluding chapters, by what seems to be a spirit of conditioned positivism. nevertheless, what is said of space as "the unknown first cause" merits quotation "this unknown something, thus recognised as, and identifie

yet is not" is meant the great breath itself, which we can only speak of as absolute existence, but cannot picture to our imagination as any form of existence that we can distinguish from non-existence. the three periods- the present, the past, and the future- are in the esoteric philosophy a compound time; for the three are a composite number only in relation to the phenomenal plane, but in the realm of noumena have no abstract validity. as said in the scriptures "the past time is the present time, as also the future, which, though it has not come into existence, still is; according to a precept in the prasanga madhyamika teaching, whose dogmas have been known ever since it broke away from the purely esoteric schools* our ideas, in short, on duration and time are all derived from our[[fo

"angels" which it is intended to represent. herein lies the nodus in the study of symbology, with which, unable to untie by disentangling it, so many scholars have preferred dealing as alexander dealt with the gordian knot; hence erroneous conceptions and teachings, as a direct result. the "first is the second" because the "first" cannot really be numbered or regarded as the first, as that is the realm of noumena in its primary manifestation: the threshold to the world of truth, or sat, through which the direct energy that radiates from the one reality- the nameless deity- reaches us. here again, the untranslateable term sat (be-ness) is likely to lead into an erroneous conception, since that which is manifested cannot be sat, but is something phenomenal, not everlasting, nor, in truth, ev

er "fall" that of the gods, or "god" in man's estimation. but as the good old cruden knew nought of karma, he may be forgiven. yet the allegory is suggestive. from meru, the abode of gods, to eden, the distance is very small, and from the hindu serpents to the ophite cherubim, the third out of the seven of which was the dragon, the separation is still smaller, for both watched the entrance to the realm of secret knowledge. but ezekiel plainly describes the four cosmic angels "i looked, and behold, a whirlwind, a cloud and fire infolding it. also out of the midst thereof came the likeness of four living creatures. they had the likeness of a man. and every one had four faces and four wings. the face of a man, and the face of a lion, the face of an ox, and the face of an eagle("man" was here

ly body, could be constructed on the objective plane, had not the elements been sufficiently differentiated already from their primeval ilus, resting in laya. the latter term is a synonym of nirvana. it is, in fact, the nirvanic dissociation of all substances, merged after a life-cycle into the latency of their primary conditions. it is the luminous but bodiless shadow of the matter that was, the realm of negativeness- wherein lie latent during their period of rest the active forces of the universe. now, speaking of elements, it is made the standing reproach of the ancients, that they "supposed their elements simple and undecomposable* once more this is an unwarrantable state[[footnote(s* the shades of our pre-historical ancestors might return the compliment to modern physicists, now that

BLUE EQUINOX

e inner sound which kills the outer. by the .many. are meant primarily noises which take place outside the student, and secondly, those which take place inside him. for example, the pulsation of the blood in the voice of the silence 9 the ears, and later the mystic sounds which are described in verse 40. 8. then only, not till then, shall he forsake the region of asat, the false, to come unto the realm of sat, the true. by .sat, the true. is meant a thing previous to the .real. referred to above. sat itself is an illusion. some schools of philosophy have a higher asat, not-being, which is beyond sat, and consequently is to shivadarshana as sat is to atmadarshana. nirvana is beyond both these. 9. before the soul can see, the harmony within must be attained, and fleshly eyes be rendered blin

ting wrong right. as, however, the disease of the age is intellectualism, this lesson is well to teach. numerous sermons on this point wili be found in many of the writings of frater perdurabo. 11. the seeds of wisdom cannot sprout and grow in airless space. to live and reap experience the mind needs breadth and depth and points to draw it towards the diamond soul. seek not those points in m y .s realm; but soar beyond illusions, search the eternal and the changeless sat, mistrusting fancy.s false suggestions. compare what is said in book 4, part ii, about the sword. in the last part of the verse the adjuration is somewhat the two paths 39 obvious, and it must be remembered that with progress the realm of maya constantly expands as that of sat diminishes. in orthodox buddhism this process

s the cause and the effect, and leaves no further room for karmic action. 3. kshanti, patience sweet, that nought can ruffle. 4. vairagya, indifference to pleasure and to pain, illusion conquered, truth alone perceived. 5. virya, the dauntless energy that fights its way to the supernal truth, out of the mire of lies terrestrial. 6. dhyana, whose golden gate once opened heads the narjol toward the realm of sat eternal and its ceaseless contemplation. 7. prajna, the key to which makes of a man a god, creating him a bodhisattva, son of the dhyanis. such to the portals are the golden keys (subsection i) charity and love are here used in their technical sense, agap .love is the law, love under will. both agap and thelema(.will) add to 93, which identifies the seven portals 79 them qabalisticall

doom, must be a voluntary absorption of death in order to turn it into life. never again must the adept be deceived by his impressions, though there is that part of him which suffers. the equinox 104 59. for, as the diamond buried deep within the throbbing heart of earth can never mirror back the earthly lights, so are thy mind and soul; plunged in dhyana-marga, these must mirror nought of maya.s realm illusive. it is now evident that a most unfortunate metaphor has been chosen. a diamond is not much use when it is buried deep within the throbbing heart of earth. the proper place for a diamond is the neck of a courtesan. 60. when thou hast reached that state, the portals that thou hast to conquer on the path fling open wide their gates to !et thee pass, and nature.s strongest mights posses

BOOK OF JASHAR

" in jashar. to understand what god wants in the universe, we just need to understand what makes a good story. as the history of the universe is surveyed next, there is a progressive focusing and narrowing of scope. galaxies are introduced as structures within the jinn, but it seems that each galaxy is too small a fragment to manifest within itself any sign of a greater pattern. from the lifeless realm of galaxies, we are brought to our own nourishing world, one speck in a fragment of a vast cosmos. here the cycle of life and death develops again, but its potential is unfulfilled until the appearance of intelligent beings. thus, the beginnings of human life on earth are portrayed as a long-awaited event for which god has prepared a vast stage in both time and space. so we find ourselves fo

BOOK T

when thus established! the spheres of influence of the court cards of the tarot pack the princesses rule the four parts of the celestial heavens which lie around the north pole, and above the respective cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v. the lord of the flame and the lightning; the king of the spirits of fire knight of wands a winged warrior riding upon a black horse with flaming mane and tail: the horse itself is not winged. the rider wears a winged helmet (like the old scandinavian and gaulish helmet) with a raye

BOOK OF BLACK SERPENT

the earth. these are the seven great princes which are appointed over the seven heavens: michael rules over the seventh (and highest) heaven. gabriel rules over the sixth heaven. shataqiel is appointed over the fifth heaven. shahaqiel, a prince of the host, is given dominion over the fourth heaven. badariel governs the third heaven. barakiel is appointed to the second heaven. pazriel is given the realm of the first heaven. the ministering angels of the throne of judgement these are the angels of the shekinah and are four in number, two ir and two qedushsha; they are the court officers who raise, argue and close every case that comes before the holy one when he is seated on the throne of judgement. it is they who give effect to the decrees of the most high over the kingdoms of men; these an

BOOK OF DOOM

es the worlds. 3.8. the world creates from the below of the chaos to the above. 3.9. created deities will always claim to have created the worlds. 3.10. this is so because created deities can neither understand themselves nor can they understand time. 3.11. the great infernal empire is the threshold of chaos and abyss. 3.12. there are four main realms in the great infernal empire. 3.13. the first realm of the great infernal empire is the infernal government, with lucifer, belial, satan, beelzebub, astaroth, and pluto. 3.14. the second realm of the great infernal empire is the domain of the seven infernal grand dukes, whose names are: mephistophilis, ariel, anifel, marbuel, aziel, aziabel, and barbuel. 3.15. the third realm of the great infernal empire is the domain of the five grand minist

to. 3.14. the second realm of the great infernal empire is the domain of the seven infernal grand dukes, whose names are: mephistophilis, ariel, anifel, marbuel, aziel, aziabel, and barbuel. 3.15. the third realm of the great infernal empire is the domain of the five grand ministers and secret infernal counsels, whose names are: asmodeus, leviathan, baal, belphegor, and lucifuge. 3.16. the fourth realm of the great infernal empire is the domain of the twelve dukes, whose names are: ashmunaday, kedemel, set, hasmoday, sorath, hekate, lilith, barzabel, behemoth, nambroth, zazel, and hismael. 3.17. study well what the spirits of the infernal hierarchy have to tell you, and all the power will be yours. 3.18. the structure of the o.a.i. is following the principles of the infernal hierarchy and

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

there is an evergrowing awareness of these benefits of meditation. tm transcendental meditation, yoga, silva mind control all these and many more are now common, turning up in everyday conversations not only among wiccans and other occultists, but among ordinary, everyday folk. the trouble is that, in listening to these conversations, it quickly becomes obvious that many are mere dabblers in this realm. many are confused "which technique is best "why am i getting nothing out of it "am i doing it right" so, what is meditation? quite simply it is a listening. listening to the higher self or, if you prefer, the inner self, the creative force, the higher consciousness; even the gods themselves. it can be all of these. properly used, meditation opens the door to individual growth and personal a

n the other side of the sandwich is what is called the higher consciousness, or the super-consciousness. this is your higher self mind. it is concerned with your spiritual well-being and retains your universal memory. in the center is that which is often called the subconscious mind. it is passive and is largely subordinate to the conscious mind primarily because it has been made so. it rules the realm of the involuntary body functions; memory; reflex actions; and serves as the connecting passageway between your conscious and super-conscious minds. as the vital forces begin to flow through the nervous sytem, the individual achieves a sense of well-being and peace. the subconscious begins to clear itself of the negative and undesired patterns of feelings and the images that have been progra

ommunicate with them. you will begin to feel better. your gloom will fade and optimism will return. you see, when you turn your eyes down, you tend to relate to the subconscious. when you look straight outward, you tend to relate to your conscious mind, which is oriented towards the gross physical/material world. when you look up, you tend to relate to your higher, spiritual consciousness and the realm beyond the physical. the natural tendency to place your attention in the manner that you focus your eyes, is used to aid your meditation in what is called the third eye meditation technique. do you want to focus on the higher self? then by using your natural tendencies, simply focus your eyes and your attention upward and inward to the third eye; a spot about one inch above the brow line and

l. the information should be presented exactly as it is received. much of channeled information deals with the future. this is because the past is past. it is what the individual does from this point on that is important. since you are master of your own destiny, you must accept the consequences of your own actions. therefore, nothing is predetermined. any information of the future is only in the realm of probability, based on current conditions, and may be changed. an indicated disastrous relationship can be avoided either through avoidance of the relationship itself or through a change of attitudes, concerning the relationship, on 106/ buckland's complete book of witchcraft the part of the persons involved. a physical illness can be avoided by correcting the probable cause, such as an im

cations, 1982, which contains rituals for nearly thirty different needs. candleburning magick can be done by a whole coven, with one or more speaking the words and doing the lighting and moving (where necessary) of the candles. love magick there is probably more interest in so-called "love philtres" and "potions" than in any other form of magick. the vast majority of these, however, belong in the realm of fiction. but there are rituals that do lesson eleven: magick/ 165 altar diagram 166/ buckland's complete book of witchcraft work. one of the best known and most effective is the one involving the use of "poppets. these poppets represent the lovers. as with any sympathetic magick, what is done to the poppets is done to the lovers. a poppet is a specially prepared, cloth doll. it is a simpl

CASE PAUL F THE BOOK OF TOKENS

who mistake the reflection for that which is reflected, my secondary nature seemeth to be more interior than the primal will. this error may be likened to the illusion which ariseth when one seeth a room reflected in a glass, and thinketh he seeth the room itself. for though what presenteth itself in the mirror of wisdom is internal, the medium of reflection hath its place in the without, in the realm of secondary and created things [32] g i m e l 4 as the substance whence all forms arise, the vehicle of my divine essence, mine inferior nature is to the superior as is passive to active, as woman to man, as eve to adam. yet to every light of emanation proceeding from it on the tree of life doth this same wisdom stand as root and source. hence in the scripture is wisdom spoken of as a woman

ord, thou hast been our dwelling-place in all generations. before the mountains were brought forth, or ever thou hadst formed the earth and the world" in gimel appeareth my perfect wisdom, which uniteth all seeming contraries, and establisheth throughout creation the balance of warring forces. 4 now, as daleth, i present myself as the portal through which life, eternal and unbounded, entereth the realm of temporal and limited creation. that great door is binah, and binah is aima, the fruitful mother of all living. she is the "desirable one" the "precious thing" more to be sought after than rubies and fine gold. she is both "father" and "mother" for her fruitfulness. cometh from the yod of the supernal wisdom [42] d a l e t h 5 she is the thought, which spinneth the plan of existence, that

ested, and wherever place is there also are light and darkness, side by side. from the mixture of light and darkness do all things proceed, and i am prince of darkness as well as king of light. shall there be anything wherein i, the lord of all, have no dominion? 4 they see crookedly who know this not, and in their deluded minds they divide my nature, setting the kingdom of light over against the realm of darkness, and thus making two gods. but the darkness is the fountain of existence, whence the universe floweth forth, and thick darkness, which is my habitation, is the substance of all outward appearance. 5 five-score and thirty is the eye which is the wellspring of outward appearance. that eye is the one, multiplied through the sephiroth [148] a y i n it is the sun of life and light, sh

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

a rock on the beach with a circle of seaweed and shells to mark the directions. the altar need not be large but you will need to have room to move all the way round it. many rituals demand that you move in a circle with the altar in the centre, although some place the altar in the north of the circle and you stand to the south, facing north. the central position of the altar/circle represents the realm of spirit, or akasha. akasha is the name given to the fifth element formed by the combination of the four ancient elements of earth, fire, air and water that were considered in classical times to be the components of all life and matter. it is greater than the other four. in formal magic, artefacts and lighted candles are kept on an altar but this is not vital. it is quite possible, even if

at the time of lughnassadh, for the reaping of benefits sown earlier in the year, but also at any time for adaptability, versatility, innovation and originality. deities of the moon invoke these for gentle increase, power and banishing energies, fertility, intuition, magick and dreams. arianrhod arianrhod is a welsh goddess of the full moon and also of time, karma and destiny. she ruled over the realm of the celtic otherworld, called caer feddwidd, the fort of carousa. here a mystical fountain of wine offered eternal health and youth for those who chose to spend their immortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus for all magick, as she is a witch goddess [insert pic p063- diana diana is the roman counterpart of artemis, and because

r according to the eastern tradition, to cure all ills and offer immortality. these elements form the basis for raising power in formal magick and in less formal spells too and are represented by devas, the guardians of the watchtowers or the four main archangels. earth earth represents midnight, winter and the quarter and direction of the north. it is the most magical of directions. earth is the realm of the actual and material, where magical wishes and intentions find expression and so it is very important. it is also the element invoked for abundance and in prosperity rituals, as well as matters concerning your home and family. it is also used for magick concerning animals, all who work with their hands, especially in agriculture, horticulture and environmentalism, in finance or maintai

and, above all, common sense. they are a reminder that what is of worth does not necessarily offer excitement or instant results. earth's colours are green or brown. its zodiacal signs are taurus, virgo and capricorn. air air represents dawn, spring and the quarter and direction of the east. some practitioners open their circles facing this direction, rather than the more usual north. air is the realm of potential of new beginnings, change, action, travel, house or career moves, knowledge and learning, communication, the media and technology. it can therefore be used for magick concerning all who work in commerce, medicine, teaching, the retail trades, the media and science and all who are studying. it also can be used in rituals for health. its elemental creatures are sylphs, gentle spir

e studying. it also can be used in rituals for health. its elemental creatures are sylphs, gentle spirits of the air who can be seen fleetingly as butterflies, offering ideas, ideals and a reminder to enjoy happiness while you can. air's colour is yellow and its zodiacal signs are aquarius, gemini and libra. fire fire represents noon, summer and the quarter and direction of the south. fire is the realm of light, the sun and lightning, and so forms the focus of magick for fertility, power, joy, ambition, illumination, inspiration, achievement, all creative and artistic ventures, poetry, art, sculpture, writing, music, dance, religion and spirituality, psychic powers and mystical experiences, passion and sexuality. it can be invoked by those who work in the arts and those who seek or are req

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

frican 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 holy ghost to directly intervene, when petitioned, in the life of the believer. individuals may utilize the rhetoric of miracle to characteri

important concern in black american spirituality, so much more was healing. chapter 4 considers african american understandings of the supernatural as both theoretical and practical ideas by which members of black communities interpreted suffering. like the\ 8\ african roots on which they drew, black american supernatural traditions promoted authorities and practitioners who bridged the physical realm and the invisible world. these spiritual professionals were competent at dealing with affliction and its prevention; they provided diagnoses and cured intractable ailments. as theophus smith has noted, the "curative intention" of practices such as conjure can be seen in african american practices and beliefs that "revised and re-visioned" conditions such as violence and racial victimization

ies, but his slaves f belief that they were supernaturally protected from his reprisals allowed them to thwart his attempts to dominate their collective wills. they had adopted a conceptual framework to which hammond had no access.[13] black americans utilized conjuring traditions not only because they saw them as a valuable resource for resistance, but because they believed that the supernatural realm offered alternative possibilities for empowerment. aside from its subversive uses for slaves, conjure may have been the cause of some concern for slaveowners because of their own belief in its power. apparently many whites were acquainted with supernatural practices and beliefs, in part through their own exposure to black folk traditions "most of the superstition among the whites" wrote well

for which i have no name"[18] the words used to describe them accentuate the uncommon qualities that were associated with conjurers. these supernatural practitioners were often thought to possess extraordinary powers.such as the ability to control the weather, to become invisible, to fly, or to shape-shift at will. many demonstrated a genius for receiving and interpreting communications from the realm of spiritual forces. most of all, unusual and discernible physical traits set the conjurers apart from other persons. a fascinating enumeration of bodily deformities particular to conjure specialists, such as distinguishing birthmarks or abnormalities such as harelips, red eyes, or eyes of different colors, have been noted by observers during the nineteenth and twentieth centuries. the folkl

er to return to it again as a laborer.[23] many supernatural specialists were "born with the gift".marked, or chosen, at the start of their lives. anomalous births were considered significant in the conjuring tradition. being born with a caul, the amniotic veil covering the face of the newly delivered infant, was interpreted as evidence that one was gifted with enhanced insight into the invisible realm. another wellknown belief held that the seventh child of a seventh son or daughter would enjoy an auspicious spiritual lineage "if you are a double-sighted person and can see ghosts, if you happen to have been born on christmas day, or are a seventh son, you are born for magic" claimed one folklorist.[24] these anomalies sometimes led the depiction of conjurers as outsiders, inhabitants of t

COMMENTARY ON THE SEAL OF THE NINE ANGLES

lly and numerically, like the aeon of horus, seven has an "identity crisis. additions or multiplications or powers of seven yield all sorts of random values and relationships. eighth angle: the temple containing the trihedral angles is a truncated pyramid: the power of the trapezoid perfectly manifest in a golden section-based threedimensional structure. thus its architects are the masters of the realm (the all-embracing term for the iv+ in the original church of satan: the sorcerers who beam from their towers the powers of darkness to rebuild the world corrupted by six and shattered by the seven, and their seal is the seal of the order of the trapezoid (seal of the priesthood of the original church of satan. ninth angle: the culmination of this dynamic process: the black flame in its perf

COSIMANO CHARLES ELEMENTARY PSIONICS

there may be more kinetic energy in a good rainstorm than in a slow moving stream, but the stream can be made to run a turbine while the falling rain does little more than water the shrubbery. with that in mind, we will now (or rather you will now) learn how to make thought-forms and to concentrate psychic energy. this is going to take some time and practice, so i advise you to be patient. in the realm of the psychic there are no more free lunches than there are anywhere else. in order to concentrate, you must first have something to concentrate on, and by that i mean a concrete, physical object, rather than some abstract idea. abstracts do not make good thought-forms. take a pencil, for example, and study it. try to notice as many different things about it as you can. what is it for, what

with your left hand and see what it does. usually the straw will turn towards one hand and away from the other. once have gotten the thing going with the energy from your hands, it is time to see what the beam from your eyes can do. a lot of material has been written about the eye beam and many interesting claims have been made for it, but there is no substitute for experience, especially in the realm of the psychic. with the straw at rest, sit quietly and gaze intently at it, willing it to move. if you can imagine a beam coming out of your eyes and converging on it, pushing it, so much the better. after a few seconds of this, the straw should begin to move. sometimes it can get up enough steam to turn completely on its axis, but that is not necessary. the little gadget you have just play

s. psychic healing and radionics are no substitute for normal medicine and i don t care what their more enthusiastic advocates say. if you come down with a serious illness, go to your doctor and take your medicine. use the box as well, but follow the doctor s instructions. you cannot hurt yourself by using the box as i have just instructed you, but unless one is an experienced practitioner in the realm of medical radionics (and there are damned few of them in this country, it is extremely unwise to totally depend upon radionics for your well being. we are not miracle workers here, so always apply a good dose of common sense when dealing with your health. one other thing, it is not a good idea to mention to your doctor that you are using this stuff. some medical people get very upset at the

CROSSING THE DESERT

gods of egypt. no, a statement of one's coming into being as the creator. now why would this be protective? or more to the point, what was being protected? the answer is that it is not protective of the body. it's not a prayer for rain, nor a cantrip for food, nor a conjuration against desert brigands. it is for the soul. the smart traveler has already taken care of the body's needs in the proper realm. they've stored food and water; they've sharpened their swords. but now they pause- at the edge of the unknown- to strengthen their mind/soul. they are going into a realm where they may lose their purpose- even die in a distracted manner. what better time than using the urgency of an upcoming struggle to work for the immortalization of the mind/soul? we too could benefit from the example. as

ive you water in the desert, but understanding it will help you gain the strength of mind to remember to pack your water. it won't save your body from bad strategy, but it can change the likelihood of your surviving the body's demise. this was its original magical use, and is still its magical use. it operatively connects the setian to two points of reference. the eternal point of reference, that realm where such concepts as justice and beauty exist- and of the fact that you partake of that realm since you can conceive of these concepts. the other point is the everchanging world of time, where you can see the effect that your coming into being has had. like the ageless intelligence of the universe, you can interact with either realm, and you are in a place of your own making between them

CULTUS SABBATI

narration for magical rites. however, beneath the shifting of language and culture, the immemorial methodologies and tools of magical ritual- the spirit-evocation, ritual circle, wand, knife, sigil, cord, knot, charm, starry aspectation, flora and fauna, invocation, exorcism and so forth- remain more or less constant. an important dimension of magical and folk religiosity was the oneiric or dream realm. peripheral areas of european folklore retain vestigial myths which relate the oneiric location of witch -meetings, fairie convocations, and the nocturnal flight of the wild hunt. merging with christian theological conceptions the background of folk belief assisted in the formation of the stereotypical witch ritual we know as 'the witches' sabbath. from an esoteric perspective it is consider

e know as 'the witches' sabbath. from an esoteric perspective it is considered that the sabbath is the astral or dream convocation of magical ritualists' souls, animal selves, and a vast array of spirits, faeries and otherworldly beings. it is considered that the true location of the sabbath is at the crossroads of waking, sleeping and mundane dreaming, that is, in the state of true dreaming- the realm in which the lady moon, the nocturnal sun, illumines a world beyond the reach of the uninitiated. the teachings of the cunning-folk have come and gone for the most part from modern european culture, but here and there fragments of lore have been passed down to the present-day. in instances where the custodians of lore and ritual have been ardent students of the magical artes, the fragments h

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

s before- alice ferguson, artist neil hague and book designer, sam masters, who has designed all the books that have followed. it was a challenge to do it all from scratch, but what satisfaction it has brought with the years. in terms of the 'this world' level of the global conspiracy it is still the most important book i have written and will probably continue to be so until the day i leave this realm of manipulated illusion. in the decade that has followed, the themes and predictions of and the truth have proved to mirror the events that have unfolded across the world. this has included the blatant use of 'modified hegelianism, or 'problem-reaction-solution' as i call it, to covertly create a problem to which the authorities can openly offer a 'solution- changes in society to advance the

DAVID ICKE CHILDREN OF THE MATRIX

ragon-like countenance. it was claimed that he was conceived by a ray of golden light that entered his mother's womb from the big dipper constellation.12 the big dipper includes the star alpha draconis, the star of set in egypt. alpha draconis is an alleged base of the "draco" reptilian "royalty. one chinese legend says that when he died huang ti transformed into an etheric dragon and flew to the realm of the immortals. the priest kings of the peruvian incas were symbolised by the snake and they wore bracelets and anklets in the image of a snake. the earliest of the royal bloodlines of central america claimed genetic descent from the serpent gods, quetzalcoati and itzamna. in the mycenaean age in greece the kings were, in the words of author jane harrison "regarded as being in some sense a

y applying these techniques on a mass scale because they know how it all works- that's the knowledge they have worked so incessantly to keep from us. creating our own reality we are not our physical bodies. that is merely one level of us for a short time while we experience this frequency range. the body is a holographic projection that allows our consciousness to interact with the dense physical realm. plato said, quite rightly, that all bodies are only the shadows of true reality. every particle of a hologram contains a picture of the entire image. this is why every cell of the body contains the information needed to create an entire body. a hologram is an illusion. it is not 3-d, but it looks 3-d. same with the body "conventional" medicine concentrates purely on the holographic image an

ature from a hotter parallel universe, the human body underwent a phrase transition that solidified the substance and stiffened its modes of thinking. if it is so, we can understand why it may be possible for the human body to 'rise' again, as many hermetic traditions suggest too."11 there are those who believe that when our physical body dies, our consciousness returns to some wonderful heavenly realm. personally, i don't accept that this 392 children of the matrix happens as a matter of course. death is no cure for ignorance and when we leave this world as the physical body dies, we gravitate to where our consciousness is focused. it's our vibrational state that decides where we can go. in other words, we do. if we are the embodiment of pure love, we will peel off our outer shells, the r

are, we will perhaps get no higher than the astral realms because our vibrational state will hold us there. when satanists do deals with demonic entities and sign contracts in blood with them, it is a vibrational contract. in return for demonic manipulation to give them power and all that they want in this world, the satanist agrees that their demons should own them when they leave this physical realm. when they leave the body, satanists move the tiny vibrational distance into the lower astral or fourth dimension, that's all. the more souls (energy) of that malevolent nature these demonic entities can pack into their frequency range, the more powerful the vibrational prison that surrounds or interpenetrates the third dimension. those who are not satanists, but still firmly controlled by t

e of the web of fear, guilt, and the need for approval that dominates so many child-parent relationships and continues long after the child becomes an adult. they are not our parents, in truth, anyway, except 396 children of the matrix according to matrix reality. they are the ones who seeded our physical form and with whom we spent our formative years. they are close by genetics in this physical realm, but they may not be at all close when it comes to vibrational connection. many are, but they don't have to be. an obsession with doing nothing to upset our parents or the people around us is the matrix mentality, a key part of the prison that keeps us in line. it is the same with our wives or husbands, partners, and children. observe your own situation. how many people around you, people yo

DAVID ICKE THE BIGGEST SECRET

he time. with all diligence, care and respect,do provide that the true word of god and christian faith be preached, planted andused, not only within every of the several said colonies and plantations, but also asmuch as they may amongst the savage people which do or shall adjoin us to them orborder upon them, according to the doctrine, rights, and religion, now professed andestablished within our realm of england. if the native americans did not accept the189christian religion, they would have to be forced to, the crown insisted. this was theorder to destroy the culture and knowledge of the native peoples of north americaand also to maintain the white colonists under the vicious yoke of christianterrorism peddled by the calvinist-puritans. it was a free licence to kill, torture andkidnap t

tlantis or even the inner-earth. scandinavian legenddescribes ultima thule as a wonderful land in the far north where the sun never setsand the ancestors of the aryans have their home. when hyperborea started to sink, thelegend goes, the aryan extraterrestrials used their highly advanced technology toburrow gigantic tunnels into the earths crust and they settled under the himalayanmountains. this realm became known as agharta with a capital city called shamballah,the thule advocates believe. the persians called this area aryana, the land of thearyans. the nazi belief system claimed that the people of agharta were good and thoseof shamballah were evil. the two had been in conflict for thousands of years and thenazis believed they were backing the good guys of agharta against the freemasonsa

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

en from heaven to hell. the horizontal line symbolizes matter and movement from west to east. it also describes movement in time, as a direction in which one is traveling. this point is very critical, because the freemason is committed to taking america in the direction of the new world order. since the square combines the vertical and the horizontal, it becomes a symbol of the material, physical realm which is enmeshed with spirit and time. the passage of time within an occultic spiritual context is what is in view here. in this instance, the united states of america is the physical realm which is moving in time toward the desired direction of the new world order. mason headquarters (mt. vernon square) this square also contains one more piece of occultic meaning. in this goathead pentagra

DAVIDSON DAN SHAPE POWER

xistence of the aether; however, the orthodox physics community has not accepted these results. additionally, research in the last 20 years has brought the aether back in a new guise called "zeropoint energy (zpe. i prefer the term aether because it connotes a much broader concept than zpe. we are surrounded by natural and man-made shapes. from the remarkable geometry of the atomic and sub-atomic realm, to the symmetrical beauty of flowers and seashells, to the shape of planets and galaxies, we find a kaleidoscope of shape which defines, in an infinite number of ways, our miracle universe. all natural shapes are the result of natural forces at work and, as such, are tuned into these natural forces because they are a part of these forces. i first used the term "shape power" in my first book

ntial symbol of unity. from a shape power perspective, the sphere is simply a three dimensional version of the circle, whereby the atoms of the sphere act as radiators of aetheric force, and all the points of the sphere focus to the center of the sphere creating an intense focus of aetheric force at the center. 5.2.4 platonic solids the basis for the organization of physical matter in the mineral realm are the 5 platonic solids. these are related to the 5 levels of energy as envisioned by the ancient greeks. these are: 1. tetrahedron- relates to fire 2. cube or (hexahedron- relates to earth 3. octahedron- relates lo air 4. dodecahedron- relatos to spirit or aetheric 5. icosahedron- relates to water these three dimensional figures are the basis of crystals and minerals. these are the only f

mes. the intrinsic beauty associated with natural crystals makes them desirable objects. sensitives (i.e, those who can feel and/or see the subtle energy emanations from crystals) know that crystals do act as transducers of aetheric forces. the same converging lines present in the pyramid, which is intrinsic to crystalline shapes, are present in crystals from the macro level on down to the atomic realm. the atomic lattice structure of crystals makes them natural transducers of aetheric force and their exterior shape also lends itself to shape power physics. 83 6.2 crystalline structure and shape power in chapter 1, i developed the concept that converging lines of atoms, such as rods of wood, create perturbations in the aether. further, that enclosed geometrical line structures, such as a t

rt bauval and adrian gilbert, crown paperbacks, 201 east 50th street, new york 10022.1995. chapter 8 nuclear structure- basis of shape power this chapter examines the shape power of subatomic structures. 8.1 introduction the atom is the ultimate, original, shape power structure. its perpetual vibration and motion reveals that it operates at the interface of the physical universe with the aetheric realm. all known forces and elements are embedded in the structure of the atom, and probably many more that we don't yet know about. solve how the atom does its perpetual motion miracle and you have solved how the physical universe is constructed. gravity control and free energy will be some of the resulting developments when the atom is understood. in chapter one, the simple atom, as envisioned b

DEITUS

there are also the four great watchtowers: north, east, south, and west. above the earth are the seven planetary spheres: the moon, mercury, venus, the sun, mars, jupiter, and saturn. beyond the planetary spheres are the fixed stars and the primum mobil, the twelve signs of the zodiac, and the heavenly spheres. beneath the earth lies the land of the dead (hades, the tartaran abode (hell, and the realm of the abominations of chaos. all spirits, demons, angels, and other beings of an archetypal nature are said to reside in one of the archetypal spheres. there are, for example, many ranks or orders of angels such as seraphim, cherubim, thrones, dominions, powers, virtues, archangels, etc. each angelic choir is said to reside in a particular heavenly sphere. similarly, the fallen angels may r

DEMONIC BIBLE

personal sense now can be rationally understood through an act of will- through a conscious understanding of the works of art of the past two millennia. there needs to be a whole new artistic movement- or many such movements- which seek to go beyond this personal understanding and which seeks to develop new forms 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 grea

etaphysical experience which can only be described as having passed through an abyss. he claims to have literally and metaphorically (or metaphysically) died, traveled through a world of the dead, and returned to the land of the living. in that other place he experienced, there was no god, no devil just an eternal twilight where life lingers; an ethereal plane if you will just beyond the material realm. whether this experience was a literal reality or purely subjective, one thing was certain. he was no longer the person he had been. he crossed the abyss and come face to face with his true self he had become a magus. once again he began work on the demonic bible. he performed the rituals of the demonic bible again, the rituals that he had performed many times over the years. this time, howe

r the gods are forgetful, and very far away. his word is engaigai and his seal is this: the forty-fifth name is esizkur this spirit possesses the knowledge of the length of life of any man, even unto the plants and the demons and the gods. he measureth all things, and knoweth the space thereof. his word is nenigegai and his seal is this: the forty-sixth name is gibil this power has been given the realm of the fire and the forge. he keepeth the sharp point of the sword and the lance, and giveth understanding in the working of metals. he also raises the lightning that comes from the earth, and maketh swords to appear in the sky. his word is baalagnitarra and his seal is this: the forty-seventh name is addu raises storms that fill the entire heavens and causes the stars to tremble and the ver

me thy blessing. n, bestow upon me thy favor. come forth, n, and manifest thyself (drink from chalice) ritual of descent preliminary statement i have crossed the planetary spheres, the seven spheres above the earth. and have walked amongst the azonei and the igiggi, the unzoned ones and the wanderers from the wastes beyond the stars. i shall perform the ritual of descent and shall descend to the realm of chaos. i shall now cross the *first of the gates in the ritual of descent *or second, or third, as appropriate the first gate ereshkigal, i invoke thee. ereshkigal, i summon thee. ereshkigal, i conjure thee. come forth, ereshkigal, and manifest thyself within this body, this temple which i have prepared. come forth, ereshkigal, and manifest thyself. open wide thy gate that i may cross. op

t of the gates in the ritual of descent *or second, or third, as appropriate the first gate ereshkigal, i invoke thee. ereshkigal, i summon thee. ereshkigal, i conjure thee. come forth, ereshkigal, and manifest thyself within this body, this temple which i have prepared. come forth, ereshkigal, and manifest thyself. open wide thy gate that i may cross. open wide thy gate that i may descend to the realm of chaos. come forth, ereshkigal, and manifest thyself. come forth, ereshkigal, and manifest thyself (drink from chalice) the second gate azag-thoth, i invoke thee. azag-thoth, i summon thee. azag-thoth, i conjure thee. come forth, azag-thoth, and manifest thyself within this body, this temple which i have prepared. come forth, azag-thoth, and manifest thyself. open wide thy gate that i may

DIABOLUS

which shed light on the nature of ahriman and that very averse path. the pahalavi terms for material and spiritual are indeed menok and geteh. it is suggested by zaehner that they are from the avestan words mainyu and geathya, mainyu meaning our own mind and gaethya meaning to live thus from the latin roots as mens and mind. the spiritual or mind cannot be viable to any certainty in the physical realm beyond its will to shape its world around it, therefore the mind contains both elements of darkness and light. ahriman himself was born of light but yet chose darkness. in the zurvanite myth ahriman first perceived his own being and chose to exit the womb before his brother, who was born of light. ahriman was called dark and stinking by his father zurvan, who by casting aside his first born

it, therefore the mind contains both elements of darkness and light. ahriman himself was born of light but yet chose darkness. in the zurvanite myth ahriman first perceived his own being and chose to exit the womb before his brother, who was born of light. ahriman was called dark and stinking by his father zurvan, who by casting aside his first born, allowed ahriman to go forth from the heavenly realm to choose his own devices within the physical and spiritual world. ahriman has free will to choose his own path, to become in both planes of existence based on that desire. the writer eznik11 presented a zoroastrian statement of ahriman- it is not the case that i am unable to do anything good myself, but that i do not wish it; and to make this thing certain, i have produced the peacock. offe

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

the place where many non-physical entities exist. astral light: 1) a term used by dion fortune (q.v) as a synonym for the term astral plane (q.v. 2) the "substance" or "material" of the astral plane itself. astral projection: the practice of and ability to separate your astral body and consciousness from your physical body. astral temple: the place of ritual working that is created in the astral realm or astral plane (q.v, or within the imagination, by repeated intense acts of visualization (q.v) and meditation (q.v. the true temple of which the material temple is only a reflection. astral whiplash: the result of your astral body and consciousness being suddenly drawn back into the physical body by either a disturbance near the physical body or an unpleasant occurrence on the astral plane

DION FORTUNE MYSTICAL QABALA

ately an image leapt to my mind and a realisation followed. i could conceive the outflowing of life through every channel of existence. i felt that a genuine realisation of the nature of god had been conveyed to me. and yet, if one catfle to analyse the words, there was nothing in them; nevertheless they had the power to convey an image, a symbol, to the mind, and the mind, working upon it in the realm of intuition beyond the sphere of reason, achieved a realisation, even if that realisation could only be reduced to the sphere of concrete thought as an image. 12. we must clearly realise that in these highly abstract regions the mind can use nothing but symbols; but these symbols have the power to convey realisations to minds that know how to use them; these symbols are the seeds of thought

ts significance from that which lies behind it, and the second triangle derives its significance from that into which it issues forth. in the first triangle we find a representation of the creative forces of the substance of the universe; in the second we have a representation of the governing forces of evolving life. in chesed is the wise and kindly king, the father of his people, organising his realm, building up industry, fostering learning, and bringing the gifts of civilisation. in geburah we have a warrior king, leading his people in battle, defend mg his kingdom from the assaults of the enemy, extending his boundaries by conquest, punishing crime, and destroying evil-doers, in tiphareth we have the saviour, sacrificed upon the cross for the salvation of his people, and thereby bring

d its corre spondences. 15. the highest of the four worlds, atziluth, the plane of pure deity, is called by the qabalists the archetypal world. it is also called, in the somewhat clumsy translation of macgregor mathers, the intellectual world. this term is misleading. it is only intellectual as we commonly understand the word as relating to the mind, the rational intellect, in so far as it is the realm of archetypal ideas. but these ideas are entirely abstract, and are conceived by a function of consciousness quite outside the range of mind as we know it. therefore to call this level the intellectual world is to mislead the reader, unless at the same time we say that by intellect we mean something quite different to what the dictionary means. this is a poor way of expressing our ideas. it

sphere we are investigating, we next invoke the archangel of the sphere, the mighty spi ritual being in whom we personify the forces that built up that level of evolution and continue to function in the corresponding aspect of nature. we ask the blessing of the archangel, and beg that he will bid the order of angels assigned to that sphere that they shall be friendly and helpful towards us in the realm of nature in which they function. by the time we have done this, we shall be thoroughly tuned to the keynote of the sphere we are investigating, and be ready to follow out the ramifications of the correspondences of that sephirah and its cognate symbols. 24. approached in this way, we shall find the association chains far richer in symbolism than we have ever believed to be possible, for the

in our own nature that the elemental forces obtain access to consciousness; without netzach, they remain in the subconscious sphere of yesod, working blindly. it is taught in the mysteries that each level of manifestation has its own ethic, or standard of right and wrong, and that we must not confuse the planes by expecting from one the standard ot another, which is not applicable thereon. in the realm ot mind, the ethic is truth; on the astral plane, which is the sphere of the emotions and instincts, the ethic is beauty. we mystical qabala page 160 must learn to understand the righteousness of beauty, as well as the beauty of righteousness, if we want to bring all the provinces of the inner kingdom into obedience to the central power of unified consciousness. 43. in entering upon the regi

DION FORTUNE PSYCHIC SELF DEFENSE

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 magic, and that telepathic suggestion is the key to a large proportion of its phenomena. i cite my own case, painful as it is to me to do so, because an ounce of experience is worth

ng up the thought-forms that are surrounding them, but unfortunately the relief is short-lived; for unless the cause of the illness can be dealt with, a fresh batch of thought-forms is built up as soon as the original ones are destroyed. chapter vii 35 of 103 the pathology of non-human contacts there are other forms of life as well as ours whose sphere of evolution impinges upon the earth. in the realm of folk-lore we constantly meet with the idea of intercourse between the human and the fairy kingdoms; of the marriage of a human being with a fairy spouse, or the theft of a child by the fairies, an impish changeling being left in its place. we shall be rash if we assume that an extensive body of folk-belief is entirely without foundation in fact. let us therefore examine these old and crud

DONALDTYSON CORONZON

ed the tree of the sephiroth just below the three highest spheres, known collectively as the supernals. to reach the supernals in a spiritual sense, it was necessary for the seeker to cross the abyss. the abyss may be entered through the doorway of the eleventh quasi-sephirah, daath, located just below the supernals on the middle pillar of the tree. kenneth grant has treated the connection of the realm of coronzon with daath at length in his book nightside of eden, which is to a large extent a commentary and expansion on an essay by crowley titled liber ccxxxi, first published in 1912 in volume 1, issue 7 of crowley's periodical the equinox. grant writes about this essay "the present work, therefore, which is based upon an extremely sinister grimoire known as liber 231, continues to transm

DONALDTYSON ELEMENT

be compared to the sensation of a narcotic coursing through the blood. physical exhaustion on the magician's part is the only limit to this type of love play. sylphs are most often employed in searching out occult knowledge by magicians. these spirits have access not only to the libraries that physically exist, but also those that were destroyed in past ages but continue to survive in the astral realm, and also to libraries of an inhuman type that never had a material existence in our world. dealing with sylphs is seldom an intimate or emotional experience, as can be the case when dealing with gnomes or undines. sylphs are emotionally detached from human desires and motives. it is easy to love an undine, or feel fondness for a gnome, but difficult to interact with a sylph. salamanders are

DONALDTYSON GHOSTS

ually there is a difference between our perception of 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 r

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

time he became king of egypt, and devoted himself to civilizing his subjects and to teaching them the craft of the husbandman; he established a code of laws and bade men worship the gods. having made egypt peaceful and flourishing, he set out to instruct the other nations of the world. during his absence his wife isis so well ruled the state that typhon [set, the evil one, could do no harm to the realm of osiris. when osiris came again, typhon plotted with seventy-two comrades, and with aso, the queen of ethiopia, to slay him; and secretly got the measure of the body of osiris, and made ready a fair chest, which was brought into his banqueting hall when osiris was present together with other guests. by a ruse osiris was induced to lie down in the chest, which was immediately closed by typh

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

mittee for the scientific investigation of the claims of the paranormal. this group believed that they were spokesmen for the scientific establishment. defining the terms the term occult remains suspect in many circles. the word derives from latin and simply means to shut off from view or exposure. however, it eventually came to refer to realities specifically hidden from common sight; the occult realm is invisible to the physical eye but can be seen by an inner spiritual vision and/or grasped by psychic intuition. the occult is the opposite of apocalypse, which means to uncover. the last book of the christian bible is alternatively called the apocalypse or the revelation. to many religious people, the term occult denotes that which is opposite of what god has revealed; hence, the realm of

sychokinesis (commonly referred to as mind over matter).whether in the dramatic form of levitation or teleportation, or in the more commonly experienced phenomenon of spiritual healing. it also covers experiences related to death, such as out-of-body travel and deathbed visions. the occult also includes a host of techniques and practices originally designed and created to contact the extrasensory realm. most frequently associated with the term occult are the techniques of magic and divination (including astrology, the tarot, and palmistry. in addition, various forms of meditation, yoga, and psychic development should be included, as well as some practices more commonly associated with religion, such as speaking in tongues, prayer, and mysticism. introduction viii introduction encyclopedia

ia of occultism& parapsychology. 5th ed. by extension, the occult or paranormal can also legitimately incorporate a legion of mysterious phenomena not obviously extrasensory in nature: anomalous natural occurrences not easily understood or explained by contemporary science. such phenomena as the loch ness monster, unidentified flying objects (ufos, and bigfoot, may eventually be attributed to the realm of ordinary sense perception, but their very elusiveness has led them to be associated with the occult. the evolution of occultism the present-day view of the occult is highly influenced by the history of the paranormal in the west during the nineteenth and twentieth centuries. through the seventeenth century, most people believed in the active operation of occult (then termed supernatural)

end of 1914, the a a ceased working as a group in london. sources: king, francis. ritual magic in england: 1887 to the present day. london: neville spearman, 1970. suster, gerald. the legacy of the beast. york beach, maine: samuel weiser, 1989. symonds, john. the great beast: the life and magick of aleister crowley. london: macdonald, 1971. rev. ed. london: mayflower, 1973. the king of the shadow realm. london: duckworth, 1989. aaron s rod a magic wand deriving from the biblical narrative of the rods of moses and aaron that were used in the miracles of dividing the waters of the red sea and in causing water to gush from a rock in the desert. when aaron cast his rod before pharaoh and his magicians (exodus 7, the rod transformed into a serpent, hence the occult use of aaron s rod with a mot

the end the successful adept fulfills the purpose for which he was created and transcends other human beings. the activities of adepts are multifarious, being concerned with the direction and guidance of the activities of other human beings. theosophists claim that their knowledge, like their powers, far exceeds that of other mortals; they can control forces both in the spiritual and the physical realm and are said to be able to prolong their lives for centuries. adepts are also known as the great white brotherhood, rishis, rahats, or mahatmas. ordinary people who earnestly desire to work for the betterment of the world may become chelas, or apprentices to adepts, in which case the latter are known as masters, but the apprentice must first have practiced self-denial and self-development in

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

n the world. sources: maple, eric. the dark world of witches. london: r. hale, 1962. deadly magic. wellingborough, england: thursons, 1976. the domain of devils. london: r. hale, 1966. incantations and words of power. wellingborough, england: aquarian press, 1974. encyclopedia of occultism& parapsychology. 5th ed. maple, eric (william) 977. magic, medicine, and quakery. london: r. hale, 1968. the realm of ghosts. new york: a.s. barnes, 1964. superstition and the superstitious. london and new york: w.h. allen, 1971. witchcraft: the story of man s quest for psychic power. london: octopus books, 1973. marabini, enrico (1923) italian gynecologist and obstetrician who was also active in the field of parapsychology. marabini was born on november 12, 1923, at casinalbo, italy, and studied at bolo

gray, isa. from materialisation to healing. london: regency press, 1973. hall, trevor h. the spiritualist: the story of florence cook and william crookes. london: duckworth, 1962. reprinted as the medium and the scientist: the story of florence cook and william crookes. buffalo, n.y: prometheus books, 1984. henry, t. shekleton. spookland: a record of research and experiment in the much talked of realm of mystery. chicago, 1902. marryat, florence. there is no death. 1891. reprint, new york: causeway books, 1973. medhurst, r. g, ed. crookes and the spirit world: a collection of writings by or concerning the work of sir william crookes, o.m, f.r.s. in the field of psychical research. new york: taplinger; london: souvenir press, 1972. medium, a [a. lunt. mysteries of the seance. boston, 1905

wed his bonding with the entity who was communicating through him to become stronger. accompanying the process of communicating, miller also found that he was transforming into a more loving being. jonathon described himself as a seventh ray being and speaker for the council of the brotherhood of light, described as a group of seven beings amid the many organizations and entities in the spiritual realm who are working to reawaken humanity to its true god-self connection. the brotherhood thus works beside the many groups spoken of by other channelers such as the great white brotherhood, the celestial hierarchy of light, and the ashtar command, groups of evolved beings who guide humanity in its overall evolution and spiritual life. jonathon described himself as someone who had been incarnate

d been incarnated on various occasions, on the most recent occasion as a christian monk in the thirteenth century in eastern france. he was also known as jonathon in that incarnation. he had led a contemplative life and had an awakening in his 46th year. he died three years later. in returning to speak through miller, jonathon explained he is taking part in a coordinated effort from the spiritual realm to push humanity toward enlightenment. as a result, earth will be transformed into a paradise. the awakening of humanity at this time is the fulfillment of the promise of the second coming of christ. in 1993 miller published the initial messages from jonathon as talks with jonathon, the first of five proposed volumes. sources: miller, robin. talks with jonathon, book i: a guide to transforma

turn. it is not clear whether it was actual treasure that he gave, or whether it merely appeared so to the external senses, to be changed into leaves or stones when the day and the occasion of its requirement had passed. in germany, the wood-spirit rubezahl performed similar acts of kindness to poor and deserving persons; it is said that the money he gave always passed for the current coin of the realm. in ireland, the o donoghue, who lived beneath the waters of an inland lake and rode over its surface on a steed white as the foam of its waves, was said to distribute treasures that proved genuine to the good but were spurious to the undeserving. monad (in theosophy) theosophical term that literally means a unit (greek monas. the monad is frequently described as a divine spark, which is an

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ous) books on the alleged lost continent of mu are literary hoaxes churchward was never able to produce the ancient documents on which he asserted he had based his work but earnest occultists and new agers cite his books as overwhelming evidence that mu (more often called lemuria) was a real place. of course, embellishments grow on top of embellishments, and every legend of a place, a world, or a realm that is home to otherworldly beings evolves and has its own rich history. atlantis, for example, began as an advanced civilization for its time, but by our time its people had come to be seen as advanced even beyond us, the creators of fantastic technologies and even the recipient of knowledge from extraterrestrial sources. the hollow earth of john cleves symmes (1779 1829) is not the hollow

l and personal questions they wanted abraham to answer. when the hickses saw how satisfied their friends were with the results, they decided to take abraham to a larger public. today the couple conduct workshops, put out a newsletter, and lecture widely out of their san antonio, texas, headquarters. abraham teaches that each of us is a physical extension of an essence that begins in the spiritual realm. each is here because he or she has chosen to be so, and we are here to exercise freedom and experience joy. the universe is benevolent, and it gives us the potential to realize all of our dreams. there is no such thing as death; all of us live forever. further reading melton, j. gordon, 1996. encyclopedia of american religions. detroit, mi: gale research. a synopsis of abraham-hicks s teach

ways. sometimes it is through a car or ham radio, sometimes via thought waves, on occasion by direct, physical encounter. see also: williamson, george hunt further reading williamson, george hunt, 1953. other tongue other flesh. amherst, wi: amherst press. agharti agharti is a subterranean kingdom, which allegedly exists in tibet or mongolia. it is, depending on whom one believes, a paradisiacal realm or a sinister lair of sorcerers and other evildoers mostly, however, the former. the legend of agharti seems loosely based on the buddhist realm of shambhala, a city of adepts and mystics said to be located in a hidden valley (called shangri-la in james hilton s popular novel lost horizon [1933] and in the movie of the same name. shambhala first appeared in a 1922 polish book, soon afterward

lama, and bodgo khan. he was the man to whom the whole world belongs and who has penetrated into all the mysteries of nature. he pronounced a short tibetan prayer, blessed all his hearers and afterwards made predictions for the coming half century. this was thirty years ago and in the interim all his prophecies are being fulfilled (ossendowski, 1922. the king of the world lived in an underground realm called agharti. whether this king of the world, or even the author s supposed informant, ever existed, he and his kingdom soon entered occult lore. in darkness over tibet (1935) theodore illion recounted his allegedly true adventures in an underground city in a distant valley. at first he thought he had entered a utopia, but soon he realized that the inhabitants, for all their advanced spiri

6 vincent h. gaddis, a regular contributor to amazing stories who later achieved a degree of fame as the inventor of the concept of the bermuda triangle, picked up on the theme, depicting agharti as a city of evil that was linked to tunnels all over the world. he incorporated agharti into the shaver mystery, the subject of a series of tales amazing stories was running about an alleged underground realm populated by deros, demonic entities in possession of a fantastic atlantean technology, which they used to torment surface humans. in a variant of the legend, robert ernst dickhoff s agharta: the subterranean world (1951) contended that two and a half million years ago martians landed at antarctica, then 14 agharti the hidden world of shangri-la as depicted in the film lost horizon, directed

FAUST

, the souls to whom my earliest lays i sang; dispersed that throng who once to me were clinging, the echo s died away that one time rang. now midst an unknown crowd my grief is ringing, their very praise but gives my heart a pang, while those who once my song enjoyed and flattered, if still they live, roam through the wide world scattered. and i am seized with long-unwonted yearning toward yonder realm of spirits grave and still. my plaintive song s uncertain tones are turning to harps aeolian murmuring at will. awe binds me fast; tear upon tear falls burning, my stern heart feels a gentle, tender thrill; what i possess, as if far off i m seeing, and what has vanished, now comes into being. prelude on the stage manager. dramatic poet. jester. manager ye two that have so often stood by me i

ed! and, thankful for the christmas gift, maybe my darling here, her childish cheeks filled out, kissed grandsire s withered hand devotedly. i feel, o maid, thy spirit radiate abundance, order, round about, that, motherly, instructs thee day by day, bids thee the cloth upon the table neatly lay, even make the sand at thy feet decorate. o darling hand! so godlike in thy ministry! the hut becomes a realm of heaven through thee. and here! he lifts one of the bed curtains. what bliss and awe lay hold on me! here for whole hours i fain would tarry. o nature! here didst thou in visions airy mould her, an angel in nativity. here lay the child; with warm life heaving the tender bosom filled and grew; and here, with pure and holy weaving, the image of the gods was wrought anew! and thou, o faust, w

can think of! everything! i only can stand there before him shamed and quivering and answer yes to everything. i am a poor unknowing child, and hei do not see what he can find in me. exit. forest and cavern faust [alone. spirit sublime, thou gav st me, gav st me all for which i prayed. thou hast not turned in vain thy countenance to me in fire and flame. thou gav st me glorious nature as a royal realm, the power to feel and to enjoy her. not amazed, cold visits only thou allow st; thou grantest me to look in her deep breast even as in the bosom of a friend. thou leadest past a series of the living before me, teaching me to know my brothers in silent covert and in air and water. and when the storm roars screeching through the forest, when giant fir tree plunges, sweeping down and crushing

ircles the emperor s head; alone and sole, he validly can exercise it: tis justice- all men love and prize it; tis what all wish, scarce do without, and ask; to grant it to his people is his task. but ah! what good to mortal mind is sense, what good to hearts is kindness, hands benevolence, when through the state a fever runs and revels, and evil hatches more and more of evils? who views the wide realm from this height supreme, to him all seems like an oppressive dream, where in confusion is confusion reigning and lawlessness by law itself maintaining, a world of error evermore obtaining. this man steals herds, a woman that, cross, chalice, candlestick from altar; for many years his boastings never falter, his skin intact, his body sound and fat. now plaintiffs crowd into the hall, the jud

ower with stubborn zest. the mercenaries, restless growing, blusteringly demand their pay, and if to them no more were owing, they would be quick to run away. let one forbid what all men fain expect, he s put his hand into a hornet s nest; the empire which they should protect lies plundered, desolate, and waste. this furious riot no one is restraining, already half the world s undone; outside the realm kings still are reigning, but no one thinks it his concern- not one. treasurer who will depend upon allies! the funds they pledged as subsidies, like leaking pipe-borne water, do not flow. then, sire, of these wide states- yours by successionwho now has come into possession? a new lord rules wherever one may go, insist on living independently; how he keeps house, we must look on and see. of

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

s the exclusive awareness that i am nothing (ayn. in this sense, vast face can be thought of as a cosmic mind in which an infinite number of small face waves 8- f e of ideas can arise from and return to nowhere like a dream, and in which all name and form emanate, manifest, and dissolve. in the qabalah, the lord hvhy is the immense i-ness that knows itself as pure being in the unmanifest supernal realm, and pervades everything from elohim down to the lowest creature in the lower worlds of manifestation. this supreme, unifying i-ness is worshipped in christianity as christos, in islam as allah, and in the tantras as the divine mother kali. it is worshipped in hinduism as ishvara, in tibetan buddhism as vajradhara or avalokiteshvara, in taoism as the divine mother kwan yin, and in the polyne

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

stars. he is to remain in heaven, for where there is an altar, there must be a priest for the altar. under the corona australis, apollo asks what is to be done with this crown? that (replied jupiter, is the crown which, by the high decree of fate and the inspiration of the divine spirit and as a reward for high merit, awaits the invincible henri iii, king of the magnanimous, powerful, and warlike realm of france, which he promises himself after the crown of france and the crown of poland, as he testified at the beginning of his reign, when he ordained his celebrated device, the body of which consists of two lower crowns surmounted by another more eminent and more beautiful, and to it is added as a soul the motto: tenia coelo manet. this most christian king, holy, religious, and pure, may s

ays avoids the "threes, and his guides in religion become four, love, art, mathesis, and magic.6 it is in following these four that the religious magus reaches the highest heights of perfection and power. all are connected with magic combined with platonic furor. love is the living virtue in all things, which the magician intercepts and which leads him from the lower things to the super celestial realm by divine furor.1 art is the knowledge of how to become joined to the soul of the world.8 by mathesis we learn how to abstract from matter, motion, and time and to reach intellectual contemplation of the intelligible species. magic is of two kinds, one bad, the other very good. the good kind, by regulated faith and other laudable kinds of "contractions, corrects the erring, strengthens the w

i have called him in the title to this chapter "heroic enthusiast and elizabethan. where will you find one of the masculine gender who is the superior, or the equal, of this divine elizabeth("diva elizabetta) who reigns in england and whom heaven has so endowed and favoured, so firmly maintained in her seat, that others strive in vain to displace her with their words and actions? none in all her realm is more worthy than this lady herself; amongst the nobles, none is more heroic than she, amongst doctors, none more learned, amongst counsellors none have a wiser head.1 in after years, bruno retracted this praise of a "heretic prince" to the venetian inquisitors: interrogates whether he had ever praised any heretic or heretic princes, since he had been in contact with them for so long; what

FRATER ELIJAH ANGELS OF CHAOS

world without in divinity. chrnzn thus reflects the formation of and dissolution gateway of the mind of man. the beast 666 is the formation of this principle in the body (zos. the yet to come is 999 which is a fusion of the reflex of body-mind in the real of spirit (or, the reverse, thus completing the current and giving rise to the urge for unity. the beast took on flesh as it s necessity in the realm of physicality (as this is all necessary for completion. chrnzn s unity comes from unity with thee angel. the beast gains union with babalon. the final force is yet to be seen appendix ii liber chrnzn cycles in the blackness; can t you see i m trying to die- div liber chrnzn was started a short while after the babalon incident. each chapter was received spontaneously on three separate occasi

us individuals as per my techniques and ways. the picture is a representation of the flaming lotus, in a tim burtonesque mockery. i/7b: a reference to the christ. a fish (pisces) nailed on a cross. the eyebrow of the fish resembles a 1. and it s mouth is distinctively reminiscent of the symbolic glyph for aquarius. there are 8 rays emanating from the cross. i/8a: excursion 2. nocturne is a border realm of interaction of dreamscape and void. there are nightmarish images which manifest and come into (and go out of) being. the automatic drawing is an analogy between one painting and another. iao is capitalized. i/8b: the first parable is given here. dyonysis spelled with a y. why? let s go eat! bring your lover while your at it. if one of those beers just happens to fall i/9a: the kiddies are

nding by the angel to the reverse of the tree by witness. it is all around us all the time. the closing picture can be viewed as a gateway projection (333 (666 (999. the creed of the black brother in jest is also displayed. i/15b: a picture of the three headed wyrm. a trap of the question, why. to comment is to destroy the silence and enter into being. i/16a: excursion 4. a bridged gateway to the realm of interface (horizon. this is thee new temple, which is on the horizon. the realm of the scarlet brotherhood. the cipher refers to 3 i s (6) words from the first sentence (7) words per sentence in the core paragraph (5) words in the last sentence. this gives us 3675, as per plate i/6b. the i is of us and the words are the logos, the first and the last is of the alpha and omega. i/16b: need

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 intoxication is given as well. for these places are lonely and it pay s to be as intoxicated as one can be when iso

FRATER U D PRACTICAL SIGIL MAGIC

applicable for forgetting the operation, etc. let us look at a second examples two people (partners) are to be brought together by a so-called gbinding spell h we fll call them ga h and gb. h see figure 17. if you work a lot with the pictorial method, you will find that soon you will want to develop your own gsymbolic language h in order to tackle more complicated subjects. this leads us into the realm of the alphabet of desire, covered in chapter 6. if you are familiar with magical symbols in general, you may use them as graw material h for individual sigils as well. this, of course, requires that these glyphs and signs have truly become second nature to you. let us again look at an example to illustrate this procedure. we want to create a familiar spirit or gpsychogone h and will, theref

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

arriage between people who will limit their use of the creative function to the purpose of propagation is eminently good, noble and productive of great soul-growth, but that unmarried aspirant should live an absolutely celibate life if they wish to attain the highest. part viii the path of initiation in an earlier chapter we noted that the transition of the adept from the dominion of death to the realm of immortality was foreshadowed in the daring leap of hiram abiff, the grand master-workman of solomon's temple, into the seething sea of molten metal and his passage through the nine arch-like strata of the earth which form the path of initiation. we also remember that at the end of that journey hiram abiff, the son of cain, received from his ancestor a new hammer and a new word for use in

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

esire body (located in the liver) and when the silver cord is tied by the seed-atom of the vital body (located in the solar plexus) the spirit dies to life in the super- sensible world, and quickens the body it is to use in its coming earth life. this life on earth last until the course of events foreshadowed in the wheel of life, the horoscope, has been run; and when the spirit again reaches the realm of samael, the angel of death, the mystic eighth house, the silver cord is loosed, and the spirit returns to god who gave it, until the dawn of another life-day in the school of earth beckons it to a new birth that it may acquire more skill in the arts and crafts of temple-building. about five months after the quickening, when the last of the watery signs, pisces, has been passed, the repres

like cagliostro, saint germain and others who one day appeared in a certain environment, took up an important work and then disappeared. nobody knew whence they had come or whither they had gone, but everybody that knew these people was ready to testify to their remarkable qualities, whether for the purpose of vilification or praise. this transition of the adept from the dominion of death to the realm of immortality was foreshadowed in the daring leap of hiram abiff, the grand master-workman of solomon's temple, into the seething sea of molten metal and his passage through the nine arch-like strata of the earth which form the path of initiation; also in the baptism of jesus and the subsequent descent from golgotha into the subterranean region where his vital body is still kept awaiting th

FREEMASONS SATANISM AND SYMBOLISM

e evil god- with the two points up and the one down. these symbols depict exactly what albert pike is talking about in the paragraph above. he says that the evil god, whom he calls seth or typhon [typhon is listed in the satanic bible as infernal names for satan] is the adversary of the good god, osiris; therefore, pike is saying osiris is lucifer, a finding consistent with the rest of the occult realm [above symbols taken from: arthur edward waite, the mysteries of ma, gic: a digest of the writings of eliphas levi, chicagodelaurence, scott, and company, inc, 1966 edition, 1909, p. 223- note: waite is a freemason author; also shown in d. duane winters, a search for light in a place of darkness: a study of freemasonry, p. 69] you should find this highly interesting that the masonic street l

ke capitalized serpent, above, to denote deity] while we may think it abhorrent for a snake to be swallowing a human, we discover that the satanist had a different point of view. a satanic book of symbols, entitled, magic symbols, says that a snake swallowing a human being symbolizes "the process of initiation. when a man has prepared himself as to achieve insight into the nature of the spiritual realm, then he is said to be an initiate. a true initiate is one who has been given, or who has earned, such wisdom as permits him to look on such a brilliant influx of spiritual light. without damaging his vision" what this gobble-dee-gook means is that a man has to be prepared to worship satan, because such worship goes against all of god's instinctive knowledge about himself which he has placed

FULLER J F C SECRET WISDOM OF THE QABALAH

s ao or el. the ayin. a is the zodiac, the great ocean called the deep and the abyss; b is the zone of the fixed stars; a to c is the upper firmament; and c to e the lower firmament. a to b is the zone of the spirits of heaven and b to c the zone of the planets. c to e is the zone of winds, storms, and clouds; e is the convex hollow earth shell; ff is the concave hollow underworld of seven zones; realm of the ghost world; and g is the nadir or root. in it are the waters of life and the throne of chaos and below it are 21 hells. plate 3: the chaldean and hebrew cosmos secret wisdom of the qabalah page 27 isaac myer finds a remarkable similarity between the cosmos of the zohar and that of the ancient chaldeans. he writes: in ab, bc, ce, and eg [see plate iii on page 27, we have similarities

tetragrammaton be re-established, but simultaneously will he become od heh shin vau heh (hvwhy, 8 the messiah. then will the world of assiah vanish into the ecstasy of yetzirah; matter will have become pure form- that is a mathematical conception, a thought. the creation of hell. though the world of assiah is ruled by the inverse sammael (tetragrammaton despiritualized, and is, consequently, the realm of demoniacal forces, it is not hell as conceived by the qabalist, for hell is the reflection, or shadow, of this world; that is the abode of active forces turned upside down, the chaos which has to be stilled in order that shin, the shikinah, 9 or divine majesty, can be perfectly reflected. with the disintegration of tetragrammaton we sink into the carnal, or mundane, aspect of the mystery

the spark of a new thought; and then once again a cosmos, a chaos, and a void, the shadow of a dead thought. nature abhors a vacuum; hence life is the plenitude which fills it, a plenitude which of necessity can never stand still. each true thought; a thought full of light, which flashes on the darkness which surrounds it, is a christ unto this world. when three such thoughts, one in the physical realm, one in the moral, and one in the intellectual, simultaneously flash forth, then is a messianic age begotten. it is this three-fold deliverance which the world awaits- a deliverance and transfiguration which can only come from within. such in brief are some of the main doctrines of the qabalah reduced to their simplest terms and translated into easily understandable language. from them we wi

f qabalistic philosophy appears rational enough. yet reason cannot tell us whether this duality is the ultimate end, or whether it emanates from unity or from nothingness. reason is a wonderful ladder which enables us to climb towards the ceiling of the intellectual world, but it does not enable us to penetrate it and to see beyond. this ceiling and all which is contained beneath it belong to the realm of science, which arranges and rearranges the furniture from time to time. beyond and above is another room- the super-scientific, the super-rational, perhaps a gspace h which is no conceivable room at all. man, however, has never been content with purely rational answers, for he is possessed by what secret wisdom of the qabalah page 67 may be called a gspiritual discontent h which is unsati

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

raised to the statusofadeptus exemptus(t=4260, he was authorized to establish a new temple in england and to choose two companions to be his co-chiefs. a further letter gave him the right to sign fraulein sprengel's motto on her behalf on any papers necessary for the founding and working of other temples. westcott had wished for an adept and, as with all wishes made true, he had found one in the realm of fairyland. w.b.yeats recorded her true nature in his allegorical account of the founding of the order:'thenan old woman came, leaning upon a stick, and, sitting close to them, took up the thought where they had dropped it. having expounded the whole principle of spiritual alchemy, and bid them found the orderofthe alchemical rose, she passed from among them, and when they would have follo

fhis work and the peculiar orthodoxy of his theology are williams'own-thegolden dawn was alwayshis servant, never his master. in like manner arthur machen was little influenced by the order. his storiesofspiritual horror were more concerned with the perversionofspiritual alchemy than with magic and were mostly written before he entered the order.itis more probablethathis awarenessofa supernatural realm interpenetrating our world, often with malevolent intent, drew him into the golden88thego/dendawndawnrather than that his membership of the order helped to develop these ideas within him. but he may have gained elementsofhis stories from discussions with a. e. waite and other membersofthe order, and the stimulus given to tales of magic by the continued existence of the golden dawn undoubtedl

GILBERT THE MAGICAL MASON

s.theold testament has several references to astrology, andthehistory of astrology175to soothsayers who judged of human events divining them by the stars. these refer to the chaldean philosophers, who were called magi. consult these references: isaiah xlvii. 13:'letnow the astrologers stand up, and save thee from these things' danieli.20:theking found daniel better than all the astrologers in his realm. daniel ii. 27: daniel asks the king if the astronomers cannot show the secret to the king. daniel iv. 7:theastrologers failed to explain a dream. daniel v. 7, 11:theking calls on the astrologers to explain a writing. genesis xli, 8:themagicians are called on to explain a dream of pharaoh. in the new testament, consult: actsxix,19: men who possessed curious books burned them before paul. as

editation, concentration and by force of will; this system also was conducted by seven methods (1) intellectual studies (2) cultivation of the imaginative faculty (3)themeans of attaining to intuition (4) the preparation of the physical stone of the philosophers (5) realization of the microcosm as aa recent spiritual development 295representation of the macrocosm (6)themerging of the ego into the realm of macrocosmic beings (7) the state of beatific peace accepting and glorying in the cosmic will.itis alleged that there are persons having a certain birthright and peculiar constitution who have succeeded by theserneansinattaining supra-normal extensions of sight and hearing, but the posses255 sion of these powers is not claimed by those initiates nor evidenced by the exhibition of these fac

GILBERT R A THE MASONIC CAREER OF A

h for waite already knew enough of masonic ceremonial and its symbolism to satisfy the needs of any reconstituted rituals within the golden dawn, and his further statement 'that i did not fail to anticipate an extreme probability of meeting in the high grade circles, if not in craft and arch, with at least a few others of our own dedications, to whom symbolism spoke a language and ritual opened a realm of grace'51[51, gives a wrong emphasis for those few freemasons who were 'of our own dedications' were already within the confines of the golden dawn. the most probable reason for waite's seeking admission to freemasonry at this time is a growing awareness on his part, through his correspondence with blitz, that only by passing through the craft degrees and the holy royal arch would he be ab

GNOSTIC CATECHISM

h for waite already knew enough of masonic ceremonial and its symbolism to satisfy the needs of any reconstituted rituals within the golden dawn, and his further statement 'that i did not fail to anticipate an extreme probability of meeting in the high grade circles, if not in craft and arch, with at least a few others of our own dedications, to whom symbolism spoke a language and ritual opened a realm of grace'51[51, gives a wrong emphasis for those few freemasons who were 'of our own dedications' were already within the confines of the golden dawn. the most probable reason for waite's seeking admission to freemasonry at this time is a growing awareness on his part, through his correspondence with blitz, that only by passing through the craft degrees and the holy royal arch would he be ab

GNOSTIC HANDBOOK

his is also the case with spirituality. spirituality uses symbols to stand for realities, it uses images to represent things that cannot be easily imagined or explained. the problem is that algebra is an academic form of mathematics and has little effect on everyday life while spirituality controls and influences us more than we would care to admit. only be removing religious iconography from the realm of the emotions and appreciating it as a symbol system, as a form of divine algebra can we really understand its nature. the gnostic handbook is one application, one representational system for the ancient gnosis. it can be seen in many forms and using many symbol systems. accordingly, it is important to realise the difference between the representational letter and the thing that is represe

pagan traditions and the balance between mind and intuition in others. the third is the other world, it is an intermediate reality and is comprised of any number of planes, worlds or locales. these can be described in semi-analytic terms as planes or dimensions or in more organic terms as worlds, halls or localities. the fourth is the earth or the physical world. the fifth is the underworld, the realm of the dead. in most organic models this is seen inside or below the earth, in the emanation models it is usually related to the moon and seen above or around the earth. the third, fourth and fifth characteristics are more noticeable in organic models, in emanation models they tend to be included within a gradient of states or worlds. these can be any number, but in the gnostic theosophic ap

's father odin in the havamal yggdrasil is a prime example of the organic model of the great chain of being. in the elder edda yggdrasil is identified as a sacred ash tree, it becomes obvious that this is no ordinary tree but a tree which glyphs the worlds and which encompasses many strata's of reality. in the grimnismal yggddrasil is described as having three great roots, one lies under hel, the realm of the dead, under another dwell the giants and under the third live human beings. a squirrel runs along its branches, an eagle nets in its crown, four deer browse on its branches and a dragon gnaws at its roots. in the volupsa the sacred ash is described as very tall, always green and moist, the source of dew and as having the well of destiny (urd) as its roots. at ragnorak, the" towering a

stinct worlds, this is not found in later models of the universe such as the anglo saxon) the world in the center is called midgard. the word gard means dwelling, it is obviously related to the word garden. midgard is middle earth, the garden in which ex live our lives. it includes the physical world as it is perceived by our senses. encircling midgard is the world serpent (4th c) niflheim is the realm of ice and darkness, while muspellsheim is the world of fire and heat. the interaction between fire and ice, niflheim and muspellsheim (2nd c) is a major dynamic within the activity of the world tree. this interaction occurs in ginnungagap (1st c, an empty abyss, where the fire of muspellsheim mets of the icy rivers of niflheim and from this dynamic the giant ymir is born. odin and his broth

e and ice within the great gap, the planes or worlds are formed. this model when examined critically (we will return to it in the next lesson) has a lot in common with the kabbalah and theosophical plane models. together they give us a good overview of the great chain of being. the planes or world below the triune forces of the void, fire and ice are: vanaheim is the world of the vanir. it is the realm of fertility, wealth and fecundity, fields of luscious crops, fruits, wildlife and pastoral beauty. jotunheim is the home of the giants. there are three types of giants, thursar, rises and etins, all children of ymir. ljosalfheim is the home of the light elves or lojosalfar. there are two classes of elves, the light inhabit the lighter realms above midgard, while the dark elves (dwarves) inh

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

the only emissary of the light world. in another tradition satanel (the fallen one) creates the physical world, but his creation is sterile and marred. yahweh as the emissary of light rectifies this false creation by breathing life into shells satanel has formed. however, the fallen world cannot be fully rectified and a mixed system of light and darkness is formed. if we wish to move into another realm of myth, we could try a modern legend. in one fig 2 a multiple views of the central event. each offering a different perspective of the central truth. gnostic theurgy page 17 science fiction like religion, for example, there is a tale of primal spirit beings called thetans who are caught by one of their own who has become corrupt. he sets traps by showing them intricate mind patterns and the

ddhism. it was made popular through the philosophy of fredrich nietzsche and is of great importance to the dualist worldview inherent within the gnostic tradition. it is especially relevant for the gnostic, because of the unique way it helps us to understand the self and the conclusions it forces us to make about the nature of life. interestingly enough, these problems are also encountered in the realm of science. in both biology and physics the question is raised regarding what the building blocks of gnostic theurgy page 55 life really are. the answer is a debate between waves and particles. if we examine life, it appears as waves and flows from experience to experience without stopping; it changes form according to environmental factors and hence gives the impression that there is no poi

and assiah are mixed. the supernals in the lower mixed trees are the more refined phases of the mixed worlds. atziluth. fire. kether, binah and chokmah. briah. water. chesed, geburah and tiphareth. yetzirah. air. netzach, hod and yesod. assiah. earth. malkuth. atziluth: the world of fire this is the world of the treasury of light, it is the pleroma, the source of initiative energy forces. in this realm each sephira reflects a facet or the divine energy of the invisible spirit. in this system of attribution malkuth represents the particles of light held captive within matter, rather than the physical shell of earth. the names below are old testament titles which when used in the old testament context relate to the gnostic theurgy page 96 demiurge and the archons, however, when they are remo

GOETIA LUCIFERIAN

magination sufism recognizes satan as the imagination itself. sathan is thus our announcer of the path, the very fountain of our attainment. in the view of a god form and model, lucifer (sathan) is an ideal form to align with in an initiatory sense. azazel rebelled against the natural order (god ain soph) as he sought independence, fell to the realms of earth and awoke in hell (earth the chthonic realm. rather than fearing and cowering, hiding, lucifer understood he was an independent mind and existed independently from the natural order and roused all other fallen angels to stand strong. in this context, lucifer was creating order from chaos. this is a seeming model of the initiate, that we work towards recognizing our own sense of being, and to expand the circle of control. the daimons/d

proach them. in a modern context, the magician is now able to step out of the medieval mode of summoning separately rather the sorcerer now moves forward into the point between the summoner and the summoned. this is the axis of which all change, self-deification and the widdershins dance of the adversary is accomplished and developed. one may perform rites based around the princes of the infernal realm or the sub-princes accordingly. much of this useful information may be found in the s.l. macgregor mathers translated the book of the sacred magic of abramelin the mage. 10 the four infernal princes are- lucifer east (from lux fero, light bearer. a common shadow association is lucifuge, latin for fly the light and may have close associations with mephistopheles. lucifer in this aspect is the

ces are (and should be considered shadow forms of the infernal princes) samael east (being the angel of fire who is azazel. samael is the demon prince who is married to lilith and father of tubal-cain. the root word of samael is sml, which translates idol or image) azael west (associated with azrael, the angel of death or the egyptian anubis, the god of the dead. azael represents the west and the realm of twilight) azazel south (associated with the element fire, as azazel is the fire djinn of islamic sufism. in hebrew azazel is the scape goat, associated with the root oz, meaning goat and devil, sexual force) mahazael north (associated with earth, being cain or the egyptian set as the lord of the earth in typhonian lore. mahazael comes from the root mhzal, meaning to consume and devour and

tory intent then this is a building point of character associated with the spirit therein. daemonic spirits/djinn are the phantasms which congress and communicate with those who partake of the infernal sabbat, the conclave of witches and sorcerous beings of night-walking dreaming gnosis. daemonic (demonic) spirits are often fallen angels; those who have tasted from the golden cup of the celestial realm of lucifer, and by falling into the infernal realms have learnt the dark ways of their own sorcerous making. such daemonic forces are but in some ways mirrors of our self, we must gain by association and invocation. this, by this work alone, will strengthen and develop the very self of the sorcerer, the ever changing luciferian and promethean essence from which the body and mind it itself a

us tight rope walk of obsession/possession. consider the strength of will as the guide in the working, thus the reason for one being in direct contact with the hga/angel-serpent and envenomed with the light of set or the adversary. the names within the tetragrammaton represent the power of will that the magicians holds in the working, thus within the pentagram which ascends towards the luciferian realm of air. tetragrammaton is the formula of the holy guardian angel or higher self/daimon (genius. 26 soluzen in the center represents the shade or spirit which is summoned to come forth in the point, the very meeting place of spirits (the triangle and circle. bellatar is to speak that we may hear and understand thee (instinct and impulse, realization. bellonoy is to show us the treasures of wh

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

sign facing north recite the prayer of the gnomes: o invisible king who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world! thou who causest the seven metals to flow through the veins of the rocks! king of the seven lights! rewarder of the subterranean workers! lead us into the desirable air and into the realm of splendor. we watch and we labor unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodestone which passes through the center of the earth. o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, detach and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

horlakh and the ruler kerub be also in attendance! i have gained admission in this temple through the badge of the hermetic cross. hear me! i arn one who has received the mystic title of periclinus de faustis and the symbol of aretz. as a wanderer in the wilderness, i invoke the powers of earth to bear witness to my spiritual endeavor. grant me the knowledge of the element of earth and the active realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

gel taliahad and the ruler tharsis be also in attendance! i have gained admission to this temple through the badge of the cup of stolistes. hear me! i arn one who has received the mystic title of monocris de astris and the symbol of maim. as a unicorn of the stars i invoke the powers of water to bear witness to my spiritual endeavor. grant me the knowledge of the element of water and the creative realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

tendance! i have gained admission in this temple through the badge of the caduceus of hermes. hear me! i arn one who has received the mystic title of poraios de rejecttis and the symbol of ruach. i have been brought from amoung rejected. as a lord/lady of the 32nd path, i invoke the powers of air to bear witness to my spiritual endeavor. grant me the knowledge of the element of air and the astral realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

sons unknown the prayer of the gnomes or earth spirits. o invisible king, who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world, thou who causest the seven metals to flow in the veins of the rocks, king of the seven lights, rewarder of the subterranean workers, lead us into the desirable air and into the realm of splendour. we watch and we labour unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodestone which passes through the centre of the earth o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, unbind and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o

GOLDEN DAWN RITUALS G

ng fire pentagram with the kerub in a circle as before. 7 empowering the lesser angle of m let the adept take up the air dagger and recite the following "o thou mighty angel bdopa, ruler and president over the four angels and governors of the subtle and aspiring etheric o, i beseech thee to bestow upon this weapon thy strength and fiery steadfastness, that with it i may control the spirits of thy realm for all just and righteous purposes" with the dagger held over the wand, trace the invoking active spirit pentagram and the invoking pentagram of o within a circle with the kerub in the center. empowering the lesser angle of l let the adept hold the pantacle on high and recite the following "o thou mighty angel bpsac, thou who art ruler and president over the four angels of the denser l of o

he invoking pentagram of o within a circle with the kerub in the center. empowering the lesser angle of l let the adept hold the pantacle on high and recite the following "o thou mighty angel bpsac, thou who art ruler and president over the four angels of the denser l of o, i beseech thee to bestow upon this weapon thy strength and fiery steadfastness that with it i may control the spirits of thy realm for all just and righteous purposes" pick up the pantacle and trace over the wand within a circle, the invoking active spirit pentagram and invoking fire pentagram with the kerub in the center. water chalice empowering the lesser angle of o let the adept hold the fire wand on high, and recite the following "o thou powerful angel hnlrx, thou who art lord and ruler over the fiery waters, i bes

GOLDEN DAWN RITUALS VENUSZAM16

rs of the west, oip teaa pdoce, and in the name of,edlprnaa great king of the south, spirits of fire, adore your creator" step 6 still facing south, vibrate very powerfully the sixth enochian key, invoking the line bitom from the tablet of union. formulate an astral banner of the east surrounding one's self "in the name of elohim and in the name of yhvh tzboath, i command ye, o ye dwellers in the realm of fire, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of nogah" step 7 go to the appropiate dirtection to begin the supreme invoking ritual of the venus hexagram. perform the keyword in the east. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the

this work of the art" step 11 draw the sigil of elohim, and vibrate the name "command unto me the presence of haniel, the angel of venus, and his intelligence, hagiel, that they may consecrate this most powerful symbol. hagiel(vibrate 7 times, i conjure ye potently to make manifest your presence within my soul that this talisman of venus may be charged. come now, o all ye powers and forces of the realm of nogah, obey ye now the name of yhvh tzboath, the divine ruler of your kingdom, and haniel, your archangelic ruler, and the mighty powers of the elohim. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of hagiel, the in

may concentrate and bind into this talismanic bowl his life and power. in taking it for his body, let him thereby form a true and wonderful link for me with all those powers of love, desire, passion, abundance and benignity which rise rank upon rank to the feet of the holy spirit. o ye divine powers of nogah, manifest yourselves through this intelligence, hagiel, to show forth the majesty of your realm, the love and the magnificence of your godhead, so that through this creature of talismans, i may ever pursue the great work and assist in the initiation of my fellow men. in so doing, grant that unto hagiel who shall charge and live within this talismatic bowl f desire, be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his na

d the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of nogah named hagiel, i invoke thee in the divine name of yhvh tzboath. o thou, who art the lord of hosts, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel haniel who rules over the divine realm netzach, that he may command to my assistance the choir of angels, those lesser gods, the elohim, that they may consecrate with power this talismatic bowl which lieth before thee. o ye gods of netzach, command unto me the angel of haniel, that he may cause hagiel, his intelligence, to come unto me. haniel thou great angel of venus, thou divine intelligence of nogah, i invoke thee by the know

GOLDEN DAWN RITUALS ZAM11

ld lay upon the desert of despair as qrz bru, the ravens of death, would pluck at my spiritual eyes, leaving me blinded by my lusts and desires. my very thoughts would be confused and filled with aweful venom, and my thoughts would direct me not to return praise and joy to the lord of the universe, but rather to the stench and fowlness of lams. my animal would escape with the aid of laylmg to the realm of obsession and the hunger of a rabid boar. finally, i would be lost unto you, the lady of light, thou holy and beautiful shekinah, and i would be lost in the night, seduced by the darkness of tylyl. oh layqpx, in the name of \yhla hwhy guard and aid me in my quest of light, lest i be consumed by my own inward evil and the forces of darkness that would stand guard against my potential. send

lost in the night, seduced by the darkness of tylyl. oh layqpx, in the name of \yhla hwhy guard and aid me in my quest of light, lest i be consumed by my own inward evil and the forces of darkness that would stand guard against my potential. send forth the strong and mighty one of the sphere of yatbc. o ye \ylara, i invoke thee by the name potent and powerful \yhla hwhy, the divine ruler of your realm. by the name of layqpx, your mighty archangel of hidden light, aid me with your power, in your office to place a veil between me and the lower and outer worlds, leaving me beyond the touch and reach of the qlippoth and their unholy poison. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber and in my sphere of sensation, i may not

f osiris slain and risen. move back to the altar and say "and now, in the name and powers of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and i solemnly charge ye by the divine names hwchy, hcwhy to guard this spirit and the sphere of very honored frater/soror, and keep far from him all evil and the unbalanced that they be not allowed to penetrate to his spiritual realm. inspire and sanctify him so that he may be a light into the body and the lantern of illumination guiding into the completion of the great work" step 18 move to the east. reunite with yourself, meditate on your spiritual self and your true will. step 19 move back to the west behind the altar, and close by the watchtower and final releae magical eucharist r. r. e t a. c. z e l a t o r a d e p

GOLDEN DAWN RITUALS ZAM14

me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and more divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel, aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that comes not from on high, and see naught that may distract my vision fr

GOLDEN DAWN RITUALS ZAM16

banners of the west, mph arsl gaiol, and in the name of ra-agiosel, great king of the west, spirits of n, adore your creator" step 6 still facing west, vibrate very powerfully the fourth enochian key, invoking the line hcoma from the tablet of union. formulate an astral banner of the east surrounding one's self "in the name of twabx \yhla and in the name of la, i command ye, o ye dwellers in the realm of n, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of qdx" step 7 go to the east to begin the supreme invoking ritual of the jupiter hexagram. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of k

omplish this work of the art" step 11 draw the sigil of \ylmcj, and vibrate the name "command unto me the presence of layjs, the angel of k, and his intelligence, layphy, that they may consecrate this most powerful symbol. layphy (vibrate 4 times, i conjure ye potently to make manifest your presence within my soul that this talisman of k may be charged. come now, o all ye powers and forces of the realm of dsj, obey ye now the name of la, the divine ruler of your kingdom, and layqdx, your archangelic ruler, and the mighty powers of the brilliant ones of qdx. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of layphy, the

y, that he may concentrate and bind into this talisman his life and power. in taking it for his body, let him thereby form a true and wonderful link for me with all those powers of love, wisdom, grace, abundance and benignity which rise rank upon rank to the feet of the holy spirit. o ye divine powers of dsj, manifest yourselves through this intelligence, layphy, to show forth the majesty of your realm, the love and the magnificence of your godhead, so that through this creature of talismans, i may ever pursue the great work and assist in the initiation of my fellow men. in so doing, grant that unto layphy who shall charge this talisman, be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his nature may become more illumined a

ay: 8 "thou intelligence of qdx named layphy, i invoke thee in the divine name of la. o thou, who art the father of all things, source of the mighty waters, thou whose heart is mercy and whose being is love, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel layqdx who rules over the divine realm dsj, that he may command to my assistance the choir of angels, those brilliant ones, the \ylmcj, that they may consecrate with power this talisman which lieth before thee. o ye brilliant ones of k, command unto me the angel of qdx, layjs, that he may cause layphy, his intelligence, to come unto me. layphy, thou great angel of k, thou divine intelligence of qdx, i invoke thee by the knowledge

of love, source of liberty, be thou ever constant and mighty within me that i may forever remain in thine abundant joy. amoun (vibrate and circulate by middle pillar, thou father of all the great gods above, whose name is strength, whose being is love, whose nature is benign, thee do i invoke. amoun, mighty, merciful, magnificent, thee do i invoke. thou whose sephira is dsj, whose lordship is the realm of whirling fire and rain storm, thee, thee do i invoke. o thou whose head is of amethystine blue, whose heart is pitiful, and whose judgment just, where the rose dawn shines out amid the gold, thee do i invoke. o amoun (vibratory formula of middle pillar, before thee have i covered my face. arise, great king, arise and shine in me, for i have hidden myself and stand humbly before the glory

GOLDEN DAWN RITUALS ZAM18

unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel to aid me with your power in your office to place a veil between me (whisper your power name) and all things belonging to the 3 outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that comes not from on high, and see naught

GOLDEN DAWN RITUALS ZAM20

ual initiation through suffering and of spiritual strife against evil, aid me, i beseech thee, to conquer the evil that is in me by the binding and controlling of my mortal parts and passions. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your strength, and by the name of layqpx, your archangel, aid me with your realm, and by the name of layqpx, your archangel. aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc, so that in this chamber of the divine mystery, i may hear 6 nothing that comes not from on high, and see naught th

GOLDEN DAWN RITUALS ZAM22

e angel of a and his intelligence laykn that they may empower and consecrate this symbol most potent and powerful. step 6 draw the sigil of lakym, vibrate it, and then draw the sigil of laykn, and vibrate it as well using the vibratory formula. say: i conjure ye potently to make manifest your presence within my soul that this talisman of a may be charged. come now, all ye powers and forces of the realm of trapt. obey ye now the name of tudw hwla hwhy, the divine ruler of your kingdom, and lapr, your archangel, and the divine messengers, the \yklm. i conjure ye trws, thou spirit of a, and i do potently and completely bind you by the intelligence of the sun, laykn. thou shall only bring thy force to the purpose of this talisman that is in conformity and harmony with my will, for thou art bou

light of perfection and the self sacrifice of my soul in beauty and harmony which is trapt. may my spiritual nature be enhanced by thy light of perfection which is a reflection of rtk. teach me to aspire to thy glory and grace. grant unto me, in the name of tudw hwla hwhy, and in the name of hwchy the power and help of thy great and powerful archangel lapr who is the briatic righteousness of thy realm. lapr, command, i beseech thee, to my assistance thy messengers of light, the \yklm, that they may bind into this talisman the beauty, vitality, harmony and magnificence of cmc and all the powers of trapt \yklm, o ye messengers of the holy one, blessed be he, assist and aid me in my invocation of lakym the great solar angel of cmc. thou great angel of cmc, ruling therein by the virtue of god

t of a, trws. taking it for his body and ruling therein, let him thereby form a true and wonderful link for me with all the powers of beauty, spiritual integration, health, and vitality, and life giving force which rise rank upon rank unto the feet of the cdqh jwr. o ye divine powers of trapt, manifest yourself through the intelligence laykn, to show forth the beauty, wonder, and vitality of your realm, and most importantly, the love and magnificence of your godhead, that through this creature of talismans i may ever pursue the great work and remain a beacon of solar light upon my fellow fraters and sorors of the r.r. et a.c. in so doing, grant that laykn, who shall charge and rule the spirit of a in this talisman in accordance with my will, shall be given a great reward, on that day when

hwla hwhy, in the letters i.n.r.i, in the grand word hwchy, and the concealed word lvx. thou who art the holy one, blessed be he, the reflected light of rtk, the beauty of the divine, the heart of etzchayim, lift me up, i beseech thee, and manifest through me thy power, grace and generosity of spirit. grant unto me the mighty power and hope of the mighty archangel lapr, who rules over the divine realm of trapt, that he may command to my assistance those divine messengers, the \yklm, that they may consecrate this talisman that lieth before thee. o ye \yklm of the holy one, blessed be he, and of cmc, command unto me the angel of cmc, lakym, that he may cause laykn, his intelligence, to come unto me. laykn, thou great angel of cmc, thou great intelligence of cmc, i invoke thee by the knowled

at intelligence of cmc, i invoke thee by the knowledge of thy name and by the power of god the vast one. i do conjure and potently invoke trws, the power and spirit of the sun, and i bind thee in the name of laykn to perform thy work in accordance with my will. i call thee by the sigil and the symbol of cmc. i call thee through the power of the holy one, blessed be he, and the divine name of your realm. i do conjure thee, laykn, come unto me and bring now thy spirit unto thy control, trws, so that this creature of talismans may have power, life, beauty and light to make a divine link with all those powers, majesties and graciousness which are summed up in the holy 11 name of trapt. laykn, i do invoke thee powerfully to come forth and bring unto your direction the spirit of a, trws, in the

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

now for sure if you are sincere. this can take place inwardly as a simple mental and personal commitment to yourself, or outwardly in a magical ceremony saying the appropriate words aloud. a new oath should be taken at each step of your magical development. one well-known magical oath is the oath of the abyss. this oath must be taken by any magician who desires to cross the great outer abyss, the realm of the arch-demon khoronzon. the words of this oath are "i swear to interpret every phenomenon as a particular dealing of god with my soul" this means that you promise to view everything that happens to you from that moment on as the direct intercession of your inner god (your holy guardian angel. this oath has many terrible consequences but is essential for one to cross the abyss safely. yo

ting the horizontal l ine at its center and forming a whi te shining cross and say, olora (oh-loh-rah) see this white cross glimmering clearly before you. part 3. rising through the aethyrs. replace your sword or dagger with the talisman of niakod. hold it before you and say, by the prevailing power of niakod (nee-ah-kohdeh) in the endless emptiness of zax (zod-ahtz) i pass safely beyond the dark realm 00of the mighty khoronzon (keh hoh-roh-en-zodoh-en) and come unto mystical maz (mah-zod) where the six is in the nine. may the unveiler of all mysteries return and guide me now to the temple of the urn. as you speak these words, imagine yourself slowly rising above the abyss into the 6th aethyr, maz. let yourself rise high 301 above the white cross. part 4. the urn. with your magical senses

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

ons beelzebub and asteroth. other grimoires even include isis, the sublime mother goddess of egypt, as one of the denizens of hell. fortunately, however, the hierarchies of forces attributed to the qabalistic tree of life by the hermetic order of the golden dawn provide a perfect vehicle for magical evocation. these hierarchies descend through all four of the qabalistic worlds and onward into the realm of the averse forces. unto aziluth, the highest of the four qabalistic worlds corresponds a divine name attributed unto each sephirothic, zodiacal, planetary, and elemental force. likewise, unto briah, the next descending world, corresponds the name of an archangel, and unto yetzirah, the name of an angel or choir of angels presiding over each of the forces. unto assiah, the lowest qabalisti

s a divine name attributed unto each sephirothic, zodiacal, planetary, and elemental force. likewise, unto briah, the next descending world, corresponds the name of an archangel, and unto yetzirah, the name of an angel or choir of angels presiding over each of the forces. unto assiah, the lowest qabalistic world corresponds a name for the sphere of the operation of each force, and in the infernal realm beyond assiah corresponds the name of an averse force. thus we find in the tree of life an excellent model and vehicle for use in magical evocation. preparation for evocation magical evocation of the averse forces is one of the most perilous tasks an adept must undertake. within the initiatic framework of the r. r. et a. c, the initiate should not undertake work of evocation until the 6=5 gr

into the nature of the entities previously understood as demons. israel regardie suggested that "the term 'complex' has achieved a fairly wide notoriety during the last quarter century since the circulation of the ideas of freud and jung. it means an aggregation or group of ideas in the mind with a strong emotional charge, capable of affecting conscious thought and behavior."7 living in the dark realm beyond the light of consciousness, the complexes enjoy a sort of semiautonomy within the psyche. whether the magical forces, angels, and demons exist objectively or rather merely subjectively within the psyche of the magician is an epistemological question that goes beyond the scope of the present discussion. for practical purposes, it is quite useful to consider the forces at 7 israel regar

yond the threshold of consciousness, beyond the light of reason so to speak, in the darkness of the psyche. in qabalistic terms, the four worlds of aziluth, briah, yetzirah, and assiah, with their corresponding gods, archangels, and angels are forces of light. they exist in the light of consciousness. the averse forces, qlippoth, spirits, and demons are unconscious forces, which exist in the dark realm beyond our conscious awareness. indeed, the demons are but the "shadows of the gods" a lotus flower opens gracefully in the light, but its root grows in the dark slime beneath the water. each of the forces attributed the tree of life may be likened to a lotus flower. the divine names, archangels, angels, and spheres corresponding to each force are like the petals of the lotus, bathing in the

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

his formicarius names the venusberg. joh. herolt speaks, as we saw, of diana and frau uiiliold; and next of kin is the mount that houses felicia and juno (p. 961. tliere may have been similar stories in italy, for paracelsus (strasb. 1616) 2, 291^ informs us' and by the same pygmaei was the venusberg in italia occupied, for venus herself was a nympha, and the venusberg hath been likened unto her realm; but she also is past away, and her realm hath departed with her and ceased. for who now heareth tell of them, as in the old time when dannhauser and others were therein? and the same is no fabled song of him, but a true history' again, in the chirurg. schriften (strasb. 1618) p. 332i' some that be very great thereat, do secretly practise nigromaucia, as campisirer (strollers) that come stra

m shouted down' if thou suffer harm, bind thee with red yarn' 8, 307. we read in heimi-eich's nordfries. chron. 2, 93 that outside tondern in 1637 armies were seen musterino: in the air and fighting, in clear weather an irish folktale gives an account of the ancient chieftain o'donoglme, who yeai-ly on the first of may, mounted on a milkwhite steed, rises from the waters of a lake, to revisit his realm. on an august night, an e>*i.rl of kildare shews himself armed, on a splendid war-horse, and reviews the shades of his warriors (elfenm. 192-3. 233. strikingly similar to the' duris, diirst' on pp. 521. 920 is a finnic turisas, god of war and at the same time a giant (turras, turrisas, tursas, who, when a war is imminent, has his drum beaten high up in the clouds. to the lettons johdi or mur

notion of illicit idolatrous magic, even if we are unable to specify the shape in which it entertained it. amongst all christians the report of it lasted ineradicable, assuming a looser or firmer consistency, according as the church indulged popular beliefs, or sought more sternly to suppress them. what she was determined to punish and exterminate, must gradually have been withdrawn from the mild realm of fancy, and assumed the harsh aspect of a horrible reahty. enchanters and enchantresses (i will start with that) attach themselves to the spectral train of deities, to that furious host with which elvish and all manner of evil beings got associated: in the vilk. saga cap. 328-9 the wild host of ostacia (ostansia, or whatever the genuine form may be) shews a significant connexion. but encha

cent blood had been shed, they were brought over by birds, and so on. under the goddess's footfall the flower springs up, as all growth withers where sorrowing lovers part. on the mountain's top, to which the lover had carried up his dying love, and poui-ed out her last reviving draught, grew healing herbs that blessed the land at large (marie de fr. 1, 268. mountains foster what is rarest in the realm of plants. zeus and hera laid them down on ida's top (ii. 14, 347: tolai s' vtto x^oiv s2a herbs: origin. names. hoi (under them bountiful earth teemed up a new vegetation, dewsprinkled clover and saffron and hyacinth, thick and soft, etc. a similar heel of flowers st

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

paradise then is twofold, a lost one, and a future one of the earth emerging newly green out of the wave: to i&avollr, in whose grass the gods pick up plates of gold (for play, ssem. 9b 10a, corresponds that older iffavollr where the ases founded as- 1 the m. nethl. poem beatris 1037 places the last judgment int soete dal, daer god die werelt doemen sal. elysium. 823 gar&lt, to the renovated realm of the future a vanished golden age that flowed with milk and honey (see suppl, 1 the younger heaven has in the edda another name, one pecu liar to itself, and occurring only in the dative a gimli/ sa3m. 10. b sn. 4, 75 [but 21 gimli as nom, for which i propose a nom. gimill (not gimlir) standing for himill, a form otherwise wanting in on, and ohgr. os. himil by the same consonantchange as g

n (p. 722; not only heroes and other men, but separate limbs of their bodies were fixed in the sky as stars, chap. xxii. these are the simplest (if you will, rudest) notions as to the nature of the soul, and to them i ascribe a high antiquity. more polished, more deeply rooted in ancient myths, is the opinion of the soul s passage into the domain of the underworld across a water which divides the realm of living men from that of the dead- the norse narrative of the death_pf bajdr has the remarkable incident, that the ases placed his body on board a vessel, in which they ereeted ilio funeral pile, set it on fire, and so r.ouimittc.d it/&lt;&gt/&lt, sea c.i jii jji water (sn &lt;&gt;&lt;&gt." in the- same way tin; corpse of the deified hero scild (p. oo lm is

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

is always respected and saluted, as the "place of divine illumination and resurrection" it must be so regarded at all times, and must never be occupied by the profane (unilluminated, uninitiated) or the unworthy. the "south" the "south" in our lodges, is that point where the sun (source of illumination) shines in the greatest glory and strength, and finds the culmination of its ascendency in the realm of heaven (spirituality. therefore, this point is where the divine mind finds fullest (spiritual) expression, and is occupied in all lodges by the chaplain, the spiritual representative of god in his temple. from the "south" shall come words of prayer and holy blessings, in all matter of our work and service for god and man. the "west" in the "west" the sun of life slowly resigns itself to t

s journey, and, in radiant splendor, goes to rest in the "arms of the mother (peace and quiet. it is where the matre (mother) of the [34] lodge awaits the coming of her children, and welcomes them ever to "rest awhile and tarry in communion with god" the "north" the place of "dismal darkness" where the sun sheds not its glorious light. it is the abyss of evil, the valley of death (stagnation, the realm of darkness (ignorance, the hours of night (evil. it is "the place from whence cometh naught but desire to come hither" hence, it is the place or point in the lodge where the seeker for light (applicant) dwelleth, and the neophyte (new initiate) enters the lodge in search of more light. the shekinah in the center of the lodge, where lines from the four points of the horizon would meet, is th

tom of carbon "weighs" six times more than a molecule of hydrogen and not six times more than an atom of hydrogen as frater dalton thought. similarly, an atom of oxygen "weighs" eight times more than a molecule of hydrogen, while an atom of nitrogen "weighs" seven times more than a hydrogen molecule. this misapplication of the principle of "likes repelling likes" therefore had consequences in the realm of assigning formulas to molecules. an outstanding example is that of water. operating under the assumption that an atom of hydrogen was chemically equivalent to an oxygen atom, frater dalton assigned a formula of ho to a molecule of steam. we now know that the "atom" of hydrogen with which [115] frater dalton was dealing was in actuality a molecule consisting of two atoms of hydrogen. it is

eology and that modern instruments such as the spectograph, the electron microscope, the electrical balance, the x-ray, and many other wonderful precision instruments have revealed things not known to dalton and have shown, in some ways, that some of his terminology or explanations are in error. however, his fundamental principles were definitely sound and some of his ideas are still considered a realm to be investigated by modern science. of what these consist the rosicrucian student is well informed through his membership studies.[127] part seven [129] sir francis bacon baron verulam, viscount st. albans, eminent imperator of the rosicrucians because of the increasing interest in the life and works of francis bacon, we introduce his portrait (on page 7) and a few brief remarks about him

cessary freedom. having reached a point in his law studies where he would soon have been prepared for the bar examination, he abandoned his interest in law as a profession, because its logic and required research alone continued to appeal to him. abstract subjects began to engross him more and more. he read works on oceanography, archaeology, and geology, especially those topics which entered the realm of speculation. his discussions with his father led his interest into the fields of ontology, metaphysics, and mysticism. his father never urged him to become a rosicrucian member or student. however, the answers he received to his questions.and which were not available through any other source of knowledge. aroused his admiration for the rosicrucian teachings, and he crossed the threshold o

HANDBOOK OF EGYPTIAN MYTHOLOGY

he sun was the great provider of the light and warmth necessary for life. its rays were also powerful enough to blind or kill. from early times on, the egyptians believed that they needed a spiritual leader who could treat with the dangerous world of the gods on behalf of humanity. this leader was usually a king with semidivine status. in egypt, concepts that might in other cultures belong to the realm of abstract philosophy were expressed by symbols, images, and, to a lesser extent, myths. the divine order envisaged by the egyptians placed their country at the center of the created world. this world was still surrounded by the primeval waters (the nun) from which the creator had originally emerged. the ultimate source of the nile and the inundation was believed to be in the nun. foreign l

er extent, myths. the divine order envisaged by the egyptians placed their country at the center of the created world. this world was still surrounded by the primeval waters (the nun) from which the creator had originally emerged. the ultimate source of the nile and the inundation was believed to be in the nun. foreign lands and the deserts that bordered the nile valley were said to belong to the realm of chaos (isfet, the force that constantly threatened the divine order. there was a tradition that the creator and the numerous gods and goddesses whom he/she had created originally lived in egypt itself. at the beginning of history they withdrew up into the heavens or down under the earth, though their spirits might be persuaded to reside in shrines built for them by the king. the egyptians

iod partially survive in a copy on the palermo stone and related fragments.13 the annals list the kings of egypt, starting with a series of prehistoric kings. seal impressions and small bone or wood labels of the early dynastic period portray kings engaging with a variety of deities.14 mesopotamian seals and sealings of a comparable date appear to show episodes or characters from myths set in the realm of the gods. the egyptian pieces mainly show deities as resident in statues or cult objects in man-made shrines. the labels record (or anticipate) visits by kings to shrines in different parts of the country. the royal annals record many years for which the most important events were deemed to be the dedication of cult images or the king s participation in rituals, such as visiting the sacre

y) have survived from the old kingdom, and they are rare from later periods too. no major temple library has ever been discovered intact, and this gap is one of many in the sources for egyptian myth. the main purpose of assembling these texts and inscribing them inside pyramids was to help the body of the deceased king to escape the horror of putrefaction and his spirit to ascend to the celestial realm where he would take his place among the gods. some of the texts were probably recited during the king s funeral or as part of the mortuary cult that continued after his death. others may have been intended to be spoken by the deceased king as he entered the afterlife. in this type of incantation, the king took on the role of many different deities. around 200 deities are mentioned in the pyr

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

HEAVEN HELL

ra to serve this god in this division of the tuat, and to attend upon himself as he made his journey through it each day! they must, then, be the dead of olden time who have reached this division, but who through want of friends and relatives upon earth to make proper and sufficient offerings daily, or through some other cause, have failed to find nourishment and have perished in consequence. the realm of osiris had to be cleared of such beings, and the gods whose duty it was to protect him destroyed them with fire. we may note, too, that in this division the shadows and souls of the dead were supposed to wander about, and though we do not know how they arrived there, or exactly why they failed to please osiris, it is quite certain that they were regarded as a danger to the god, and destro

us it is quite clear that the "boat of the earth" is the abode of the "earth-god" to the right of afu-ra, as he passes through this division or hour, are the twelve "holy gods who are in the tuat" each in his shrine, with its doors thrown wide open; they are guarded by a huge serpent called seti. these gods are in mummied form, and represent a large class of the beatified dead which exists in the realm of osiris. according to the text which refers to them afu-ra finds the shrines closed when he appears, and the gods within weeping and lamenting; at his word the doors fly open, and the occupants of the p. 128 shrines obtain air and food and adore him, but when he has passed on the doors of the shrines close again, and the gods betake themselves to lamentations until he reappears on the foll

r. these gods are provided with blocks on which they cut in pieces the dead, and when they are not thus employed they sing hymns to their god, to the accompaniment of the shaking of sistra; they exist by virtue of the word of power which they have received, and their souls have been given to them (vol. i, p. 110. the dead who are here referred to are those who have succeeded in entering the dread realm of seker, but who, for want of the influence over the gods there, which could only be obtained by sacrifices and offerings made upon earth, and by the knowledge of mighty words of power, were unable to proceed to the abode of seker. when they arrived in the ammahet, some of them were cast into a lake of liquid fire, or of boiling water, and others were first cut in pieces, and then consumed

HELENA BLAVATSKY NIGHTMARE TALES

to the cold, hopeless plane of remorse. itcloses its innocent eyes in its last sleep, as an infant, and is forthwith carried along by the beauteous elves oflight into another body- the doomed generator of pain and suffering. in each case the mists of death aredispersed, and pass from the eyes of the soul-ego, no sooner does it cross the black abyss that separates thekingdom of the living from the realm of the dead. thus "death" becomes but a meaningless word for it, avain sound. in every instance the beliefs of the mortal take objective life and shape for the immortal, as soonas it spans the bridge. then they begin to fade, and disappear "what is my past" enquires the soul-ego of urd, the eldest of the norn sisters "why do i suffer" a long parchment is unrolled in her hand, and reveals a l

hat "madman" ten, twenty, forty, a hundredtimes during the course of this wretched life of mine, have i experienced and lived over such moments ofexistence, outside of my body. accursed be that hour when this terrible power was first awakened in me! ihave not even the consolation left of attributing such glimpses of events at a distance to insanity. madmenrave and see that which exists not in the realm they belong to. my visions have proved invariablycorrect. but to my narrative of woe. i had hardly had time to see my unfortunate young niece in her new israelitish home, when i felt a shock ofthe same nature as the one that had sent me "swimming" through the bowels of the earth, as i had thought. i nightmare talesiv- a vision of horror37 opened my eyes in my own room, and the first thing i

HELENA BLAVATSKY THE KEY TO THEOSOPHY

inningless; but the form acquired by this triple unity during its incarnations, its externality, is certainly only the illusion of our personal conceptions. therefore do we call nirvana and the universal life alone a reality, while relegating the terrestrial life, its terrestrial personality included, and even its devachanic existence, to the page 79 the key to theosophy- hp blavatsky.txt phantom realm of illusion. q. but why in such a case call sleep the reality, and waking the illusion? a. it is simply a comparison made to facilitate the grasping of the subject, and from the standpoint of terrestrial conceptions it is a very correct one. q. and still i cannot understand, if the life to come is based on justice and the merited retribution for all our terrestrial suffering, how in the case

e existence on the physical and spiritual planes, and thus picture the soul as page 81 the key to theosophy- hp blavatsky.txt a complete entity slipping entirely from the one state of existence to the other. the more correct definitions of the process would probably represent incarnation as taking place on this physical plane of nature by reason of an efflux emanating from the soul. the spiritual realm would all the while be the proper habitat of the soul, which would never entirely quit it; and that non-materializable portion of the soul which abides permanently on the spiritual plane may fitly, perhaps, be spoken of as the higher self. this "higher self" is atma, and of course it is "non-materializable" as mr. sinnett says. even more, it can never be "objective" under any circumstances

HP LOVECRAFT A DARK LORE

reply to a jumble of questions they only shook their heads and reaffirmed one vital fact 'the thing has gone for ever' armitage said 'it has been split up into what it was originally made of, and can never exist again. it was an impossibility in a normal world. only the least fraction was really matter in any sense we know. it was like its father- and most of it has gone back to him in some vague realm or dimension outside our material universe; some vague abyss out of which only the most accursed rites of human blasphemy could ever have called him for a moment on the hills' there was a brief silence, and in that pause the scattered senses of poor curtis whateley began to knit back into a sort of continuity; so that he put his hands to his head with a moan. memory seemed to pick itself up

ust of necessity be in our scheme of things an anomaly and an intruder, whose extirpation forms a primary duty with every man not an enemy to the world's life, health, and sanity. what baffled us was our utter ignorance of the aspect in which we might encounter the thing. no sane person had even seen it, and few had ever felt it definitely. it might be pure energy- a form ethereal and outside the realm of substance-or it might be partly material; some unknown and equivocal mass of plasticity, capable of changing at will to nebulous approximations of the solid, liquid, gaseous, or tenuously unparticled states. the anthropomorphic patch of mould on the floor, the form of the yellowish vapour, and the curvature of the tree-roots in some of the old tales, all argued at least a remote and remin

ht-iron railings. at other times, and in later years, he would seek for vivid contrasts; spending half a walk in the crumbling colonial regions northwest of his home, where the hill drops to the lower eminence of stampers' hill with its ghetto and negro quarter clustering round the place where the boston stage coach used to start before the revolution, and the other half in the gracious southerly realm about george, benevolent, power, and williams streets, where the old slope holds unchanged the fine estates and bits of walled garden and steep green lane in which so many fragrant memories linger. these rambles, together with the diligent studies which accompanied them, certainly account for a large amount of the antiquarian lore which at last crowded the modern world from charles ward's mi

and gave the opinion that the hole was dug by bootleggers rather gruesomely and ingeniously seeking a safe cache for liquor in a place not likely to be disturbed. in reply to questions hart said he though the escaping truck had headed up rochambeau avenue, though he could not be sure. during the next few days charles ward was seldom seen by his family. having added sleeping quarters to his attic realm, he kept closely to himself there, ordering food brought to the door and not taking it in until after the servant had gone away. the droning of monotonous formulae and the chanting of bizarre rhythms recurred at intervals, while at other times occasional listeners could detect the sound of tinkling glass, hissing chemicals, running water, or roaring gas flames. odours of the most unplaceable

d from his study. he had this van loaded in the black small hours, and his father recalls only a drowsy realisation of stifled oaths and stamping feet on the night the goods were taken away. after that charles moved back to his own old quarters on the third floor, and never haunted the attic again. to the pawtuxet bungalow charles transferred all the secrecy with which he had surrounded his attic realm, save that he now appeared to have two sharers of his mysteries; a villainous-looking portuguese half-caste from the south main st. waterfront who acted as a servant, and a thin, scholarly stranger with dark glasses and a stubbly full beard of dyed aspect whose status was evidently that of a colleague. neighbours vainly tried to engage these odd persons in conversation. the mulatto gomes spo

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

by aeroplane and involving distances great enough to be of geological significance, we expected to unearth a quite unprecedented amount of material-especially in the pre-cambrian strata of which so narrow a range of antarctic specimens had previously been secured. we wished also to obtain as great as possible a variety of the upper fossiliferous rocks, since the primal life history of this bleak realm of ice and death is of the highest importance to our knowledge of the earth s past. that the antarctic continent was once temperate and even tropical, with a teeming vegetable and animal life of which the lichens, marine fauna, arachnida, and penguins of the northern edge are the only survivals, is a matter of common information; and we hoped to expand that information in variety, accuracy

, on cloudy asian mountaintops so subtly and strangely painted by roerich. there was indeed something hauntingly roerich-like about this whole unearthly continent of mountainous mystery. i had felt it in october when we first caught sight of victoria land, and i felt it afresh now. i felt, too, another wave of uneasy consciousness of archaean mythical resemblances; of how disturbingly this lethal realm corresponded to the evilly famed plateau of leng in the primal writings. mythologists have placed leng in central asia; but the racial memory of man- or of his predecessors- is long, and it may well be that certain tales have come down from lands and mountains and temples of horror earlier than asia and earlier than any human world we know. a few daring mystics have hinted at a pre-pleistoce

were shaking clear of the thickening field ice and working up ross sea with the mocking mountains of victoria land looming westward against a troubled antarctic sky and twisting the wind s wails into a wide-ranged musical piping which chilled my soul to the quick. less than a fortnight later we left the last hint of polar land behind us and thanked heaven that we were clear of a haunted, accursed realm where life and death, space and time, have made black and blasphemous alliances, in the unknown epochs since matter first writhed and swam on the planet s scarce-cooled crust. since our return we have all constantly worked to discourage antarctic exploration, and have kept certain doubts and guesses to ourselves with splendid unity and faithfulness. even young danforth, with his nervous brea

gular cube and rampart formations were bolder and plainer, having doubly fantastic similitudes to roerich-painted asian hill ruins. the distribution of cryptical cave mouths on the black snow-denuded summits seemed roughly even as far as the range could be traced. in spite of all the prevailing horrors, we were left with enough sheer scientific zeal and adventurousness to wonder about the unknown realm beyond those mysterious mountains. as our guarded messages stated, we rested at midnight after our day of terror and bafflement- but not without a tentative plan for one or more range-crossing altitude flights in a lightened plane with aerial camera and geologist s outfit, beginning the following morning. it was decided that danforth and i try it first, and we awaked at 7 a.m. intending an e

r lake, with a rampart exactly on top. it seemed to be half lost in a queer antarctic haze- such a haze, perhaps, as had been responsible for lake s early notion of volcanism. the pass loomed directly before us, smooth and windswept between its jagged and malignly frowning pylons. beyond it was a sky fretted with swirling vapors and lighted by the low polar sun- the sky of that mysterious farther realm upon which we felt no human eye had ever gazed. a few more feet of altitude and we would behold that realm. danforth and i, unable to speak except in shouts amidst the howling, piping wind that raced through the pass and added to the noise of the unmuffled engines, exchanged eloquent glances. and then, having gained those last few feet, we did indeed stare across the momentous divide and ove

HP LOVECRAFT BEYOND THE WALL OF SLEEP

ith every lovely attribute of scenery which my delighted eyes could conceive of, yet formed wholly of some glowing, ethereal plastic entity, which in consistency partook as much of spirit as of matter. as i gazed, i perceived that my own brain held the key to these enchanting metamorphoses; for each vista which appeared to me was the one my changing mind most wished to behold. amidst this elysian realm i dwelt not as a stranger, for each sight and sound was familiar to me; just as it had been for uncounted eons of eternity before, and would be for like eternities to come. then the resplendent aura of my brother of light drew near and held colloquy with me, soul to soul, with silent and perfect interchange of thought. the hour was one of approaching triumph, for was not my fellow-being esca

HP LOVECRAFT EX OBLIVIONE

ed no more crawl back to a dull world stript of interest and new colours. and as i looked upon the little gate in the mighty wall, i felt that beyond it lay a dream-country from which, once it was entered, there would be no return. so each night in sleep i strove to find the hidden latch of the gate in the ivied antique wall, though it was exceedingly well hidden. and i would tell myself that the realm beyond the wall was not more lasting merely, but more lovely and radiant as well. then one night in the dream-city of zakarion i found a yellowed papyrus filled with the thoughts of dream-sages who dwelt of old in that city, and who were too wise ever to be born in the waking world. therein were written many things concerning the world of dream, and among them was lore of a golden valley and

aw that the small gate of bronze was ajar. from beyond came a glow that weirdly lit the giant twisted trees and the tops of the buried temples, and i drifted on songfully, expectant of the glories of the land from whence i should never return. but as the gate swung wider and the sorcery of the drug and the dream pushed me through, i knew that all sights and glories were at an end; for in that new realm was neither land nor sea, but only the white void of unpeopled and illimitable space. so, happier than i had ever dared hope to be, i dissolved again into that native infinity of crystal oblivion from which the daemon life had called me for one brief and desolate hour. 1998-1999 william johns last modified: 12/18/1999 18:43:2from beyond by howard phillips lovecraft in 1920, and first publish

HP LOVECRAFT THE NAMELESS CITY

such as were related to wars, violence, and plagues; and i wondered at the reticence shown concerning natural death. it was as though an ideal of immortality had been fostered as a cheering illusion. still nearer the end of the passage was painted scenes of the utmost picturesqueness and extravagance: contrasted views of the nameless city in its desertion and growing ruin, and of the strange new realm of paradise to which the race had hewed its way through the stone. in these views the city and the desert valley were shewn always by moonlight, golden nimbus hovering over the fallen walls, and half-revealing the splendid perfection of former times, shown spectrally and elusively by the artist. the paradisal scenes were almost too extravagant to be believed, portraying a hidden world of ete

, wonder soon drove out fear; for the luminous abyss and what it might contain presented a problem worthy of the greatest explorer. that a weird world of mystery lay far down that flight of peculiarly small steps i could not doubt, and i hoped to find there those human memorials which the painted corridor had failed to give. the frescoes had pictured unbelievable cities, and valleys in this lower realm, and my fancy dwelt on the rich and colossal ruins that awaited me. my fears, indeed, concerned the past rather than the future. not even the physical horror of my position in that cramped corridor of dead reptiles and antediluvian frescoes, miles below the world i knew and faced by another world of eery light and mist, could match the lethal dread i felt at the abysmal antiquity of the scen

e nameless city, while the very latest of the astounding maps in the frescoes shewed oceans and continents that man has forgotten, with only here and there some vaguely familiar outlines. of what could have happened in the geological ages since the paintings ceased and the death-hating race resentfully succumbed to decay, no man might say. life had once teemed in these caverns and in the luminous realm beyond; now i was alone with vivid relics, and i trembled to think of the countless ages through which these relics had kept a silent deserted vigil. suddenly there came another burst of that acute fear which had intermittently seized me ever since i first saw the terrible valley and the nameless city under a cold moon, and despite my exhaustion i found myself starting frantically to a sitti

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

met my grandmother under the sea. she lived in a phosphorescent palace of many terraces, with gardens of strange leprous corals and grotesque brachiate efflorescences, and welcomed me with a warmth that may have been sardonic. she had changed- as those who take to the water change- and told me she had never died. instead, she had gone to a spot her dead son had learned about, and had leaped to a realm whose wonders- destined for him as well- he had spurned with a smoking pistol. this was to be my realm, too- i could not escape it. i would never die, but would live with those who had lived since before man ever walked the earth. i met also that which had been her grandmother. for eighty thousand years pth'thya-l'yi had lived in y'ha-nthlei, and thither she had gone back after obed marsh wa

INITIATION INTO HERMETICS

only. performing this preliminary exercise, one must never tolerate any pictures to appear in the mirror spontaneously, which could easily occur in the case of persons with spiritualistic talents. therefore one must firmly refuse all pictures that appear unwanted on the surface of the mirror, however beautiful and fantastic they might be, because anything unwanted that one does see belongs to the realm of hallucinations, reflections of the mind from the subconscious that like to appear to deceive the magician and prevent him from his work. performing this preliminary exercise, one will notice that the imaginative work becomes much easier, the bigger the mirror happens to be. 2. the loading of the magic mirror the next task of the magician will be to become familiar with the loading of mirr

nt luminous force in order to find his way in the subterranean kingdom. if the magician has convinced himself of the gnomes shape, he only has to mentally take the shape of a gnome. moreover, he must identify himself with the earth element, i.e, load his whole shape with the earth element without any accumulation. now the magician has to imagine nothing else but to sink down into the subterranean realm of the earth. suddenly he will feel deep darkness surrounding him everywhere. is imagination forms a lamp illuminating the darkness with its bright light. at first he will not discern very much, but by repeating this experiment several times his eyes will become accustomed to this dimness so that he will discriminate beings in his own shape wishing to contact him. after a lot of attempts he

IRISH WITCHCRAFT AND DEMONOLOGY

there by the lord justice drury and sir henry fitton, who, in their letter to the privy council on the 20th of the same month, inform that body that upon arriving at the town "the jail being full we caused sessions immediately to be held. thirty-six persons were executed, amongst whom were some good ones, a blackamoor and two witches by natural law, for that we find no law to try them by in this realm" 1 it is easy to see why the witches were put to death, but the reason for the negro's execution is not so obvious. it can hardly have been for the colour of his skin, although no doubt a black man was as much a rara avis in the town of kilkenny as a black swan. had the words been written at the time the unfortunate negro might well have exclaimed, though in vain, to his judges "mislike me n

nd of invocations of evill spirites, and of sorceries, enchauntments, charms, and witchcrafts, whereby manie fantasticall and devilish persons have devised and practised invocations and conjurations of evill and wicked spirites, and have used and practised witchcrafts, enchauntments, charms, and sorceries, to the destruction of the persons and goods of their neighbours, and other subjects of this realm, and for other lewde and evill intents and purposes, contrary to the laws of almighty god, to the peril of their owne soules, and to the great infamie and disquietnesse of this realm. for reformation thereof, be it enacted by the queen's majestie, with the assent of the lords spirituall and temporall and the commons in this present parliament assembled "1. that if any person or persons after

as any faire p. 64 shall be kept there, stand openlie in the pillorie for the space of sixe houres, and shall there openly confesse his or theire errour and offence, and for the second offence shall suffer death as a felon, saving &c (as in clause 1 "3. provided always, that if the offender in any of the cases aforesaid, for which the paines of death shall ensue, shall happen to be a peer of this realm: then his triall therein to be had by his peers, as is used in cases of felony and treason, and not otherwise "4. and further, to the intent that all manner of practice, use, or exercise of witchcraft, enchauntment, charme, or sorcery, should be from henceforth utterly avoide, abolished. and taken away; be it enacted by the authority of this present parliament that if any person or persons

ich one man could take the life of another "forasmuch as the most necessary office and duty of law is to preserve and save the life of man, and condignly to punish such persons that unlawfully or wilfully murder, slay, or destroy men. and where it often happeneth that a man is feloniously strucken in one county, and dieth in another county, in which case it hath not been found by the laws of this realm that any sufficient indictment thereof can be taken in any of the said two counties. for redress and punishment of such offences. be it enacted. that where any person shall be traiterously or feloniously stricken, poysoned, or bewitched in one county (and die in another, or out of p. 67 the kingdom &c, that an indictment thereof found by jurors in the county where the death shall happen, sha

dreamed, or else there came something and turned about the chair on which her shirt was, but she could not well see what it was" her sentence was a rebuke before the congregation; considering the state of scotland at that period it must be admitted she escaped very well. 1 p. 200 we now come to the last instance of witches being tried and convicted in ireland -as offenders against the laws of the realm--the celebrated island-magee case. there is a very scarce published account of this, said to have been compiled by an eyewitness, and entitled "a narrative of the sufferings of a young girl called mary dunbar, who was strangely molested by spirits and witches, at mr. james haltridge's house, parish of island magee, near carrigfergus, in the county of antrim, and province of ulster, in irelan

ISIS UNVEILED

y record of torquehaoa so eedena mm noou sanguintm! meekly repeated the scarlet-robed car (tinab. and to avoid the siullmg of blood which horrified them, they in- stituted the holy inquisition' if, as the occultists maintain, and science half confinns, our most trifling acts and thoughts are indelibly impressed upon the eternal mirror of the astral ether, there must be somewhere, in the boundless realm of the unseen universe, the imprint of a curious pic- ture. it is that of a gorgeous standard waving in the heavenly breeze at the foot of the great 'white throne' of the almighty on its crimson rtnmiialf face a cross, symbol of 'the son of god who died for mankind' with an olire branch on one side, and a sword, stained to the hilt with hu- man gore, on the other; a legend selected from the

me ot the vedlntic gods: but as in tbe case of the christian angel-hienrchy tbey bdieve that dl these ddtiea are greatly nibc^dinate, even to the incarnated buddbaa. they do not even acknowledge the creation c^ the physical univene. spiiitwally and itaitiuy it has ensted from all eternity, and thus it was made merely visible to the human senses. when it first appeared it was called fcnib from the realm of tbe invisible into the visible by the impulse of adi-buddka the 'essence' tbey redun twenty- two such visible ^pearances of the universe governed by buddhas, and aa many de- structions of it, by fire and water in regular sucecmioiu. after tbe last destractioa by the bood. at the end of the precedent cj'cle the exact catcnlation, embracing kvei l millious of yean, u a secret cycle the worl

an" for the casket which con- tains our soul, and the soul itself, are but half-entities; and without its overshadowing both body and astral soul, the two are but an animal duad. it requires a trinity to form the complete 'man' and allow him to remain inmiortal at every 'rebirth' or rewlutio, throughout the sub- sequent and ascending spheres, every one of which brings hirn nearer to the refulgent realm of eternal and absolute light "god's fibst-born, who ia the 'holy veil' the 'light of li^ts' it is he who sends the revolvtio of the delegatus, for he is the first power" says the kahalist "the pneuma spirit] and the dunamis [power, which is from god, it ia right to consider nothing else than the logos, who is also] first- begotten to god" argues a christian "angds and powers are ia heaven"

tale be true, can we account for the strange infidehty which we find among these sm^ving naza- raeans? so far from believing jesus the only-begotten son of god, they actually told the persian missionaries, who in the seventeenth century first discovered them to europeans, that the christ of the new teaiameni was "a false teacher" and that the jewish system, as well as that of jesus, came from the realm of darkness! who knows better than they? where can more competent living witnesses be found? christian not have been ossocikted, in the character of a redeemer, with that universally known and archaic emblem. id noticing this admission of dr. lundy, mr. charlea sotleran remarked, in a lecture before the american philolof^csl society, that both legends and archaeological remains unite in prov

JASMUHEEN THE FOOD OF GODS

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 doubt so that i could stand

hose who have read all of our previous research manuals we ask you to forgive this necessary repetition. in the writing of this book i was initially torn between wanting to present a simple recipe of level 2 nourishment that will guarantee health and happiness for all and at the same time take the divine nutrition controversy. with its gift of level 3 pranic nourishment. a little further into the realm of science. ever since my journey began with this i have intuitively hungered to bridge the worlds of science and metaphysics and i hope that my hunger to do this allows me to fulfill both objectives. however the problem that we still have is that modern day science is still too uninformed to make the necessary assessments within the metaphysical fields. firstly a scientist has to expand the

ine nutrition: the madonna frequency& the food of gods with jasmuheen 15. chapter 2 divine nutrition gifts, brain wave patterns& our paranormal powers in order to understand the food of gods with its gift of divine nutrition, we need to examine our brain wave pattern range as after a decade of experiential research i have found that there are literally two secrets to the successful access of this realm. the first is our personal frequency which is determined by our lifestyle and the second. which also influences our personal frequency. is the field of our brain wave patterns. the rate, or cycles per second that our brain wave patterns operate in, and also their amplitude, can determine how well we are being nourished in life and, if tuned in a certain manner, can also reveal another source

vels that we can not explain our experience there and often lose our words when we try. in this stage we often oscillate between the theta and delta fields as it is difficult to retain the desire to function in, or partake of, the physical world when we are immersed in the delta zone. in fact our awareness of the physical world usually disappears when we bathe in this frequency field. this is the realm of the all that is and of perfection consciousness, for it is the home of the gods where pure nourishment and creative possibilities flow endlessly. the food of gods is a timeless mystery that is delivered throughout our system when our brain wave patterns are resonating from deep within the delta field. as already mentioned, it is a quality form of nourishment that feeds our human soul and

ntil that happened we needed to relax and have some fun and get on with fulfilling the things we had come to do. what instead occurs is that we become so filled with the love and light, that is the true food of the gods, so that we are overwhelmed by, and merge into, a band of pure magnetic love that seduces us from our body. in other words we ascend and are given the opportunity to ascend into a realm of pure light and leave our physical form. divine nutrition: the madonna frequency& the food of gods with jasmuheen 23 cycles of human awareness: delta stage 4: perfection consciousness theta stage 3: unified consciousness alpha stage 2: meditative consciousness beta stage 1: mass consciousness earth s field all that is us oneness tantra me them yoga me, me, mine service thriving& fulfilled

JESSUP MK THE CASE FOR THE UFO

en proceeding to find facts by which to substantiate it. therefore, we must sort our observations into two groups. one group will contain everything which can be attributed to physical action by intelligent beings or an undeified and nonspiritual status. the second group is the residue which, as far as one can judge after careful consideration, must remain associated with the psychic or spiritual realm. even a cursory survey of the vast and scrambled field of strange events--oddities, we can call them--shows us at least three major areas. one of these relates to things which fall from the sky, some of which come from space and which may be roughly classified as organic and inorganic. we use "organic" in the sense of something which is part of, or associated with, a living, thinking entity

e with us, perhaps even now operating within our military laboratories, and may burst forth at any moment- and that as a race we may be on the verge of something akin to what the modern atomic scientist calls a "quantum expansion! no other set of conclusions will serve as a common denominator for all observable facts. the possibility of the ruskies have found an old "dead-ship" is not without the realm of probability. his admittance to other forms of humanoid life is near-revealatory to what i surmise; he is being lead by his short-wave telepathic nose, so to speak; too "see" these things. he says "we" and that could imply anything from one friendly l-m to a fellow scientist or his wife or some member of u.s. government. if what i, now, surmise, is true, then the l-ms are in trouble or the

required in the matter of depositing "a yellow substance giving off nitrogen, ammonia, and an animal odor" on a ship. but there could be purposefulness! i feel that there may have been intent or necessity, either of which implies some kind of control or cognizance monthly ship-cleaning. in these few examples of flesh and blood having come from the sky, we can readily see that it is not beyond the realm of possibility that our space friends are flesh and blood: however, it is a more likely assumption that these "disgorged" materials have more to do with experiments and "captures" than anything else. kuts, sky burial impossible. it is possible that there we may have a clue to the whereabouts of the people who have vanished suddenly under mysterious circumstances that have baffled witnesses a

e had departed from the ship instantly, apparently with all the routine activities interrupted and; no preparations made; log book on the table, clothing in order, sails set, galley undisturbed but no records in the log or anywhere else! to attempt to postulate motive for space inhabitants kidnapping crews from ships not to mention isolated individuals to which we shall come momentarily is in the realm of pure speculation. on the other hand, bearing our two possibilities in mind as to the origin of space contrivances, in either case our space friends would want to know what has happened to us since they left, or what has happened to us since they put us down here. again, there is always the possibility that the open seas provide an easy catching place. ought to, the sea is natural home of

reat and decisive power, and suddenness of action. whatever it may be, it seems to favor isolated places and ships. there is without doubt, an element of our old friend: selectivity, 94 and perhaps segregation. there is also a suggestion of ruthlessness selective ruthlessness. there is something of evasion, or secretiveness. all are attributes of intelligence. the story is told by c.f. talman, in realm of the air of a ship which was expected to arrive in new york in colonial days. one sunday afternoon, after a violent storm she was floating in the air, every spar so clearly visible that there was no doubt about the identity of the image depicted in the sky. that was the last ever seen of her. mr. talman opines that this was a mirage, and that probably she had sprung a leak in the storm, an

K AMBER THE BASICS OF MAGICK

thought astral world astral body (subconscious) emotions physical world physical body physical senses the astral body (subconscious) is the intermediary for intuition, magical and psychic phenomena, and is the 'psychic link' to the physical world. most occult and magical phenomena originate in the invisible, non-sensate, the basics of magick get any book for free on: www.abika.com 10 non-physical realm (ie. without physical senses. each of the four worlds interacts with the other worlds. psychic energy flows from the spiritual to mental to astral to physical. the physical world is a projection (manifestation, reflection, or shadow) of the higher worlds. our center of consciousness is generally within these higher worlds "we are, to quote the rock music group the police "spirits in the mate

ction (manifestation, reflection, or shadow) of the higher worlds. our center of consciousness is generally within these higher worlds "we are, to quote the rock music group the police "spirits in the material world. there are many similar terms used by other occult groups. for example 'astral light' is another name for astral world, although it may sometimes also refer to the entire non-physical realm, as may 'inner planes' or 'the invisible world. planes are essentially the same as worlds. vehicles or sheaths are the same as bodies. some groups include an etheric or vital body between physical and astral: it is mostly 'physical' with a little of the lower 'astral' besides. and sometimes astral and mental are each divided into two parts (upper and lower. the 'causal body' is the upper 'me

n two separate places at once (bilocation! but our primary interest is astral projection proper, and mental projection to a lesser extent. astral and mental projection are not confined to the physical world. travel in the mental and astral realms is feasible, and often preferred. nor are astral and mental projection the basics of magick get any book for free on: www.abika.com 32 restricted to the realm of the earth (you could even go to the moon and planets. states of consciousness the electrical activity of the brain has been observed and classified with eeg (electroencephalograph) equipment; signals picked up from the scalp by electrodes, then filtered and amplified, drive a graph recorder. brain activity has been found to produce specific ranges for certain basic states of consciousness

hat through proficiency in oobe, you no longer need reincarnate after death. the astral world is extremely changeable and subject to your thoughts. your will can control your movements in the astral world, and if you seem to be going somewhere non-volitionally('astral current) it is probably your true will causing it anyway. you might also experience heightened magical ability while in the astral realm [this is a popular subject, and there may be other files online about it. check the paranet file area for files such as- oobe.thr. mias.doc. monroe.doc] review questions 1) what is the relationship between astral projection and dreams. 2) what is mental projection? 3) list the nine basic methods of astral projection. book list h.p. battersby, man outside himself. j.h. brennan, astral doorway

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

tle by way of evidence of theosophical development. apocalyptic, merkabah, and rabbinic writings continued to exercise authority, this material being compiled and redacted with little being added to the existing traditions. in this period, however, magical works circulated and grew. joseph dan writes, gthe geonic period, from the sixth to tenth centuries, is a period which seems to be outside the realm of the history of jewish thought. c [i]t still retains the image of being a half-millennium almost completely devoid of any hebrew works on theology or ethics. this image is not completely true. h* see klaus herrmann, gjewish mysticism in the geonic period: the prayer of rav hamnuna sava, h in jewish studies between the disciplines: papers in honor of peter schafer on the occasion of his six

KETAB E SIYAH

les that same sovereignty that we built for him five myriad millennia before and all those years nought has come to pass to exceed the boundaries set down by the sword and mortar so long ago. our domain is ungrown and languid. were he such the king that was worthy of us, the glorious and potent elohim, he would have thrown back our frontiers, building a country ten thousand times as great as this realm which we reign in. were i made king over my brothers i should raise up great armies, arrayed in mail, brighter than the sun, bringing all the elohim to my banner, and sound the deep-throated horns of war and thus march onwards, with mighty hosts and bright spear-heads shining like stars and swaying as the elohim's tread shook the ground like a field grown from the grains of death, shunning r

aven brothers and then, with a different voice, turned their eyes to me, acclaiming my first victory and blow against that decadent empire they now abhorred. then, still singing of this triumph and of triumphs that would be won, they followed me, as i raised up my sword and led my people, the shedim, in procession from the gates of heaven, and, descending upon wings of flame, down from that upper realm to the earth, resplendent in her emerald garb, promising new tomorrows to be won. this is the truth! 65 theomachy hear me o my prophet! when yet was the world of old new-born and the first winter's snow, like blossom had not yet fallen, shrouding the grass of the first spring, then was i the noblest of all the angels, the noble potentates of supreme heaven. to god alone was my fealty owed, a

les that same sovereignty that we built for him five myriad millennia before and all those years nought has come to pass to exceed the boundaries set down by the sword and mortar so long ago. our domain is ungrown and languid. were he such the king that was worthy of us, the glorious and potent elohim, he would have thrown back our frontiers, building a country ten thousand times as great as this realm which we reign in. were i made king over my brothers i should raise up great armies, arrayed in mail, brighter than the sun, bringing all the elohim to my banner, and sound the deep-throated horns of war and thus march onwards, with mighty hosts and bright spear-heads shining like stars and swaying as the elohim's tread shook the ground like a field grown from the grains of death, shunning r

aven brothers and then, with a different voice, turned their eyes to me, acclaiming my first victory and blow against that decadent empire they now abhorred. then, still singing of this triumph and of triumphs that would be won, they followed me, as i raised up my sword and led my people, the shedim, in procession from the gates of heaven, and, descending upon wings of flame, down from that upper realm to the earth, resplendent in her emerald garb, promising new tomorrows to be won. this is the truth! 126 aphepatigon hear me o my prophet! i looked out from the high parapet of my tower, from the spire of opal and ruby, regarding the streets and domes of the shedim city, chadel, proud and unconquered, deep, deep in the passages of the roots of mountains, lit by the furnaces of the lower eart

but yet cringeing before the throne of god where sat the shrivelled, white-haired archon-lord, arrayed in fine robes and a bright-shining crown, starred with a thousand jewels, yet made weak by the old wound struck by the son that he once loved best the fine apparel of a king seemed greater than the king within and did not increase his majesty but did show too clearly how unfit he was to rule his realm. at his right hand michael sat within a second throne and, with his dark pride swelling in his heart he did seem more the semblance of the king. yet to the father that did seem infirm did raphael kneel and make prostrate his frame, pleading most desperately his part, and made his report as had those that he had slain without the mercy that he sought. well indeed does the tyrant learn to be h

LAITMAN M BASIC CONCEPTS IN KABBALAH

merge with his actions; be as kind, caring, and as humble as he. yet, how can one be sure that the creator s actions and the creator himself are the same? moreover, why should i merge with him by imitating his actions? in the material world, we imagine merging, or adhesion, as shortening the distance between bodies, and understand separation as moving away from one another. however, the spiritual realm lacks such concepts as time, space, and motion. this is why the equivalence of properties between two spiritual objects draws them closer to one another, and the difference in properties moves them apart. there can be no adhesion or separation (in contrast to the adhesion or separation in space) because the spiritual object itself takes no place. just as an axe divides a physical object, the

LAITMAN M FROM CHAOS TO HARMONY

pursuing new goals and new desires, hoping to be satisfied by accomplishing them, or at least by working to attain them. thus far, it seems, we have wisely utilized these methods. but as the desire to enjoy grows, these solutions seem less and less effective. the growing egoism of humankind no longer allows us to subjugate ourselves to bogus resolutions or to silence it. this is apparent in every realm of life, from the very personal level to the level of the whole of humanity. one such example that demonstrates the intensification of the ego is the decline of the family institution. family relationships in general, and particularly between husband and wife, are the first to be hit by intensifying egoism, since our spouses are usually the closest people to us. the growing ego makes it diff

t increase in the number of old-age homes, an unheard of institution in the past, is yet another testimony to the disintegration of families. the intensification of the ego has global effects, too. these consequences are far-reaching and place us in an unprecedented situation: on the one hand, globalization shows us how connected we all are in economy, culture, science, education, and every other realm. on the other hand, our egos have evolved to the point that we cannot stand other people. in truth, we have always been individual parts of a single system. but until today, we were unaware of it. nature reveals it in the way that two forces act in sync: there is a connecting force that connects us all as one, and a rejecting force that pushes us away from one another. thus, when these two f

crease of egoism is at the basis of our every predicament! next, we must come to realize that we are each part of a single system. we need to begin to relate to others according to the law of altruism, and bond with them as compatible organs in a single body. in the beginning, we will do this only to escape the problems in our lives, and our immediate reward will be relief from suffering on every realm in life. we will also be granted a new sense of meaning and substance in our lives. however, when we begin this process, we will discover that nature s plans for us reach far beyond convenient living. if that were all there were to it, the balancing- software, the altruistic quality, would have been instilled in us just as it was instilled in animals. chapter five: obeying nature s law 79 bu

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

words "absolute altruism" how can we acquire this quality? kabbalists suggest that we undergo a transformation within ourselves. it is only through this inner act that we are able to perceive the spiritual world and start living in both worlds simultaneously. such a transformation is called "faith above reason" the spiritual world is an altruistic one. every desire and action that exists in that realm is not dictated by human reason or egoism, but by faith; i.e, by a sense of the creator. if common sense is a vital tool for our actions, then it would seem that we are not able to completely free ourselves of intellect. however, given that our intellect does not reveal how we can escape from circumstances that the creator- 24- attaining the worlds beyond places before us in a hidden fashion

s of refining" the feelings of suffering caused by egoistic interests should be so acute that we should be prepared to "live on a bite of bread and a sip of water, and to sleep on the bare ground" thus, we should be prepared to do anything necessary to rid ourselves of egoism and personal interests. once we reach the condition described above and feel comfortable in it, we can enter the spiritual realm known as "the world to come (olam haba. thus, suffering can lead nullifying our personal interests- 63- us to decide that renouncing egoism would be beneficial to us. as a result of our efforts, by constantly remembering past suffering, and by upholding and strengthening this resolution in our hearts, we can reach a state where the aim of all our actions would be to benefit the creator. as t

rything relating to our advance toward the spiritual, even if we cannot see any benefit to ourselves. otherwise, we will never transcend the limits of our world. in kabbalah, this principle of work is known as "force him until he says i want" inner motion and development- 101- once the creator helps us by imparting to us his own nature, our bodies will themselves want to function in the spiritual realm. this condition is called "the return (teshuvah. the transformation of our egoistic essence into an altruistic essence happens as follows: in his wisdom, the creator generated a desire for self-gratification and implanted it in human beings. this desire represents egoism, a black point in one s essence. it is black as a result of the contraction of light (tzimtzum, which took place when the

is determined by the screen within each of us. this screen reflects the direct egoistic pleasure that can be derived from the light of the creator. the light above the line is called "torah" the screen, or the line separating our world from the spiritual one, is called a "barrier (machsom. those who pass this barrier never again descend spiritually to the level of our world. below the line is the realm of egoism, while above the line is the realm of altruism. advancing toward altruistic pleasure atzilut is the world of complete perception of, and unification with, the creator. an individual gradually rises to the world of atzilut, acquiring altruistic qualities. when one has reached this world, having fully acquired the ability to "give" even standing on its lowest step, one starts "receiv

the perfect state. we should also continue to be just as happy as we were prior to checking our state. if we can manage to follow this, we will advance along the middle line. thus, it is crucial to avoid becoming too critical of ourselves by excessively following the left line. it is also important to remain in the content state of the middle line. only then will we be able to enter the spiritual realm with "both feet" so to speak. there are two levels of human development: animal and human being (these are not to be confused with the four levels of desires. as we can observe in animal nature, an animal continues to live in the same state as it was born. it does not develop. the qualities that were accorded to an animal on the day of its birth are sufficient for the entire duration of its

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

tudy today contains the same knowledge that was passed on from abraham through all the generations. i was privileged to spend twelve years beside baal hasulam s eldest son and successor, kabbalist rabbi baruch shalom ashlag, and from him i received this knowledge. t h e n a t u r e o f m a t t e r 27 the wisdom of kabbalah is a method for discovering the hidden part of reality, that imperceptible realm of reality that our five senses cannot grasp. it develops another sense in us, one that perceives the reality that exists beyond our present perception. kabbalah says that the whole of reality consists of a substance called the will to receive pleasure. this will to receive pleasure is essentially a desire to be filled with delight, enjoyment; it is what we so often refer to as egoism. this

? rav laitman: the term tzadik refers to a person who is at a degree where he or she matzdik (justifies) the actions of the upper force. the tzadik justifies everything that happens in creation because he or she has come to sense the whole of creation, not b e t w e e n k a b b a l a h a n d s c i e n c e 65 just the part accessible to our five senses. the righteous sees the rules that govern the realm beyond the boundaries of our five senses the rules that affect our world, create everything within it, govern the unfolding of every event, and lead it to the purpose desired by the creator. thus, clearly a tzadik is a kabbalist, one who discovers the upper world, the world of forces, the level at which plans concerning this world are made, and from which they come down to operate it. the na

lies beyond our perception is the meeting point between science and kabbalah. kabbalah explains that there is a mode of research that allows us to penetrate the level of causes. using it, one can understand with certainty why the world exists, what it wants of us, and how we can exist in balance with it, a balance we will experience as peace and tranquility. those who have already researched that realm are called kabbalists, and their writings describe the outcome of their research. kabbalists say that beyond visible matter stand nature s will and deliberation, which surround the whole reality. this will and deliberation circumscribe reality, watch over it, and operate it in order to benefit it. moreover, these will and deliberation constitute the general law of reality. in other words, th

e s t ru c t u r e o f r e a l i t y throughout its existence, humanity has been utilizing its five senses to research the reality in which it lives, and gather the findings to formulate sciences. the purpose of science and the accumulated human knowledge is to improve our lives and help us more effectively use the world we live in. the wisdom of kabbalah, unlike all other sciences, researches a realm whose existence eludes an ordinary person. to research this realm, one must be equipped with another sense, a sense that perceives the upper world. with this additional sensory ability, one can gather information about the upper world and experiment with it. like any ordinary scientist, a kabbalist can record reactions to actions. kabbalists are researchers of the upper world, and as such, t

udy of kabbalah. eventually, researchers will discover that matter vanishes entirely and that the only thing that exists is pure thought, but they will not be able to progress beyond that. they will sense that there is another existence beyond our own, where our matter is opposite to our present matter, and that we are connected in perfect unity. yet, the way to obtain that form of existence, the realm at the other side of quantum laws, can only be taught by those who are already there kabbalists. it is impossible to break that barrier without drawing the light found in kabbalah books, because these are the only texts that were written from the other side. one s desire to get there along with the study of the right kabbalistic texts draws light upon that person and builds within that perso

LAITMAN M THE KABBALAH EXPERIENCE

or new reasons to rise, make new assessments about the greatness of the creator, the purpose of creation, and the nothingness of your own situation, etc. s p e e d a s f r e q u e n c y o f c o r r e c t i o n s q: in kabbalah, there is a notion of speed of passing states. could you please explain what speed is in the spiritual sense? and how can we feel that it depends on us? a: in the spiritual realm (of sensations, advancement is defined as the changing of feelings, determined by changing the attitude toward the creator. the subtle nuances of these relations, i vs. the creator form in us the sensation of spiritual motion. all the other changes are either not spiritual or preparatory. in other words, movement is a changing of intentions from for me to for the creator. the frequency of su

eelings, determined by changing the attitude toward the creator. the subtle nuances of these relations, i vs. the creator form in us the sensation of spiritual motion. all the other changes are either not spiritual or preparatory. in other words, movement is a changing of intentions from for me to for the creator. the frequency of such changes determines the speed of the movement in the spiritual realm. d i s c ov e r i n g t h e l i g h t w i t h i n t h e da r k n e s s q: i ve realized how selfish i am to people around me. it is terrible! i dream about changing. is this the right request; is that the prayer t h e k a b b a l a h e x p e r i e n c e 178 that he awaits from me? after all, i want to correct my relationship with people, not with him. a: you describe your situation correctly

orporeal will to enjoy. in other words, the first time we cross the barrier between the physical and the spiritual world, we acquire the intent not to use the corporeal desires for ourselves. it is a special moment, called the crossing of the red sea, that comes after the exodus from egypt, meaning after one has been freed from one s nature. through that passage, man crosses over to the spiritual realm, where he senses the creator. the sensing of the creator is the attaining of the upper world. c h a r ac t e r, at t r i b u t e s a n d h a b i t s q: is it risky to allow yourself to be moved by a film or a book that does not contain even a shred of spirituality, and use them for relaxation? and what about my less positive habits? how will i deal with those? t h e d e s i r e f o r p l e a

is means that a desire splits the entire light into parts, since it consists of parts. it is like children making sand cookies with their tiny molds. the sand in our example is the light; the molds are egotistical desires, which by their egoism split the light into fractions inside the molds. a hologram may sometimes serve as a good example to stress that each randomly taken part of the spiritual realm consists of all the parts, only in miniature proportions according to the part s level. your analogy is a good one! t h e k a b b a l a h e x p e r i e n c e 240 t h e s o u l a n d t h e p h y s i c a l b o dy q: where inside the body is the soul? a: it is impossible to describe what the soul is and where it is in the body just by observing it with our minds. that is because within us there

e have to remain on earth in order to live and be corrected? a: if the disciple is linked to his teacher, it does not matter what their situation is. it does not matter if one of them is still dressed in the dresses of this world, or if he has already taken them off, because the inner link, the spiritual one, is already there. therefore, do not despair because there are no spaces in the spiritual realm, everything is near, if you are indeed near spirituality. distance is determined by the compatibility between attributes, desires and aspirations v by the compatibility of the screen. that is what you must acquire, as the summit still lies ahead of you. q: when i receive the soul that leads me past the barrier, does that mean i don t need my teacher anymore? a: on the contrary, only after th

LAITMAN M THE PATH OF KABBALAH

s complete, the person is equipped with spiritual propert h e pa t h o f k a b b a l a h 54 ties for entering and remaining in the upper world in a state of calmness, eternity, completeness, and peace. that spiritual degree (at the end of correction) is not described anywhere in kabbalah or the torah, simply because there is no language with which to describe it. beyond the end of correction is a realm that is not described anywhere. it is there that we find the secrets of torah. there are subtle hints of this in the zohar and in the talmud. that spiritual state is called maase merkava and maase bereshit. but those are all very subtle hints. it is actually impossible to describe these spiritual feelings in words because the words and the letters in our language are valid only in the correc

xternal. it is the external part that gives us the sensation of the world around us. this is where the feeling that there is something around us comes from. but in truth, everything i see around me is actually inside me. it is the uncorrected vessels that create a fictipa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 83 tious reality around me, and a person who enters the spiritual realm feels it at once. we begin to need the creator not only when he makes us suffer, but also when he lets us understand that it is he who stands behind the suffering. it is precisely then that we cry for help. in that state, our entire agony is concentrated in the point in the heart where the darkness is felt, and it is in that dark point that our connection with the creator begins. the questio

pa t h o f k a b b a l a h 92 thing, before the data enters the system, before the pleasure penetrates all other souls. one s coarseness is determined during one s first life in our world. but kabbalah can develop and increase it dozens of times over and reduce the number of times one will have to reincarnate. it accelerates the process of one s ripening for the purpose of attaining the spiritual realm. human torments are an external expression of something that is missing. the torments do not vanish, but the kabbalah replaces the animate- corporeal pains for spiritual pains that come from the absence of spiritual sensation. the qualitative change in suffering leads to a reconstruction of the internal vessel, the renewal of the soul. the sensation of the light comes hand in hand with the g

ean that he wanted something he did not have; which would mean that he lacked something. it is impossible to say this because he is complete, and hence lacks nothing. that which he needed to create is only the desire to receive from him, because he wants to give. consequently, he only created the desire to receive, for everything else is already present in the creator. connection in the spiritual realm occurs as a result of the equivalence of characteristics (desires or wills. separation in the spiritual realm occurs as a result of a difference in characteristics (desires or wills. if two spiritual entities have one form, have the same desires (or wills, the same goal, then they are attached and are one, not two. the reason for this is that in the spiritual realm there are no bodies. the s

ld. the latest kabbalistic music, the only original music that has reached us, is that of rabbi yet h e pa t h o f k a b b a l a h 244 huda ashlag and his eldest son, rabbi baruch ashlag. the advantage of music over text is that it reaches everyone s ears, even if the listener is completely unfamiliar with regard to the language of kabbalah. it also allows a person who does not feel the spiritual realm to feel and participate in the emotions and experiences that the kabbalist felt while being in the spiritual world. q: what are the principles of the wisdom of kabbalah? a: the only law that exists in reality is the maximum pleasure that creation derives from the creator. all other laws are based on that law and are actual examples of it. everything that happens in reality is an implementati

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

m other councils, consistories, chapters or lodges. 954. the greetings then given are by no means formal. each greeting received is a very distinct contribution to the force which is produced during the working of the lodge; it brings with it the peculiar mental atmosphere of the lodge whose greeting is given. every lodge exists on the mental plane as a definite mental object- a real thing in the realm of thought. when, therefore, one of its members gives a greeting in another lodge, there comes to him from his own a spear of light, bearing good influence, which radiates through him. when a bro. is in his own lodge, a certain aspect or facet or segment of his aura, which represents his relation to that lodge, is galvanized into activity; some portion of his potential being is vivified beca

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

people. nimrod is next mentioned as having employed masons at the building of the tower of babel, and as having given them their first charge. next abraham and sarah are said to have taught the seven sciences to the egyptians, and especially to a worthy scoller that hight ewclyde. the latter was commissioned by the king to teach masonry to a large number of children of the lord and estates of the realm. the legend passes then to david, who, when he began the temple of jerusalem, learned the charges and manners of masons from egypt and gave them to his people. solomon continued the building of the temple after david s death, sent for masons from all lands, and confirmed the charges given by his father. there is no reference to the legend of the 3 in any of the old charges before the second

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

er by including a curved, pointed tail under its brand name as a logo. yet other ads are harder to classify. in a roy rogers restaurant ad in the early 1990s, a fellow who had recently died in an automobile crash comes before what appears to be a kind of review board. the backdrop for the scene is a pair of escalators, one going down and one going up. asking if they cook anything in the celestial realm, an angel interjects that he must be thinking of the other place. immediately fire and smoke belch out from a black chimney as a voice cries, yow! i hate this place! although the association between cooking fires and hellfire is straightforward enough, this ad otherwise trivializes eternal damnation: the point is not that this fast-food chain is somehow linked to hell, but, rather, infernal

h, this ad otherwise trivializes eternal damnation: the point is not that this fast-food chain is somehow linked to hell, but, rather, infernal imagery makes for a humorous ad. playing on the theme that everyone s punishment in hell is unique to the individual, an advertisement for british knights athletic shoes features a basketball player s nightmare in which derrick coleman dreams about a dark realm in which a group of overweight over-forties play as well as coleman because they are wearing this specific brand of shoes. a smirking demon laughs at the basketball player who wakes up abruptly from his nightmare. the devil s laughter, however, still echoes in his bedroom. another amusing ad using the theme of damnation is one of the creative got milk? tv commercials. as a heartless business

who had previously failed to honor his contract when he sold his soul to the devil. angel of death the notion of an angel or demon who extracts the soul from the body at death seems to have developed from earlier notions of divinities of death. such figures are widespread in world culture. in hinduism, for example, yama is the god of the dead. in the earliest vedic texts, yama ruled an afterlife realm not unlike the norse valhalla in which the deceased enjoyed carnal pleasures. as hinduism was transformed in the post-vedic period, yama became a rather grim demigod, who snared the souls of the departed and conducted them to the otherworld. the notion of an angel of death was most fully developed in rabbinical judaism. like yama, the jewish idea of an angel of death developed across time. t

and gone on my own, and when the empty forms of my own projections appear, may the buddhas grant me the strength of their compassion so that the terrors of the bardo will not come. most escape the second stage through the third stage, rebirth; the circumstances of rebirth are determined by past karma. the most enlightened of yogis are said to bypass all of the bardo, going directly to a paradise realm or else directly into another body in rebirth without any loss of consciousness. yoga during life prepares one for the after-death experiences. see also buddhism; demons for further reading: bromage, bernard. tibetan yoga. 1952. wellingborough, northamptonshire, uk: aquarian press, 1979. evans-wentz,w. y, ed. the tibetan book of the dead. 3rd ed. london: oxford university press, 1960. baudel

anyone who chanced to look at cerberus turned to stone, and that, upon falling to the ground, the animal s spittle would give birth to the poisonous aconite plant. both cerberus and charon, the ferryman of the underworld, are threshold guardians, a type of mythological figure that is widespread in world culture. threshold guardians allow only those who are appropriately qualified to pass from one realm to the other. thus cerberus allowed only the dead to pass into hades, and he prevented the departed from returning to the realm of the living. see also hades for further reading: grant,michael, and john hazel. who s who in classical mythology. new york: oxford university press, 1993. tripp, edward. the meridian handbook of classical mythology. new york: new american library, 1970. ceremony i

LIBER 141

, majestic and irresistible as the sun. let no eye behold him unblasted; let him strike upon the necks of the ungodly. let him be a mighty light of comfort, and the father of all fertility. let him send forth rain in due season, and the earth grow green at his coming. let his planets whirl upon his wheel; let him send forth his comets as angels unto his brethren; and let him give light to all his realm. let no eye behold him unblasted; let him strike upon the necks of the ungodly. xx of the thesaurus of the o.t.o. remember these chief treasures to be preserved: 1. this secret of the ix. 2. the secret of the viii concerning universal brotherhood: in the macrocosm the sun lord of all life; in the microcosm the phallus lord of all life; indubitable, undeniable, a basis for the faith of all me

LIBER AZAZEL

eeks to bind my creation in hypocritical servitude. stand before me and be destroyed by my power. 3. yahweh, god of the hebrews, you have been judged and found obsolete. you have used your power toward your own jealous ends, and have sought to conquer the world. you have failed, and this failure is your punishment. you are an abomination in my sight, as are all who revere you. be consigned to the realm of the forgotten! 4. yeshua, impotent teacher of many lies, you have been judged and found contemptible. although you never sought to conquer the world, you allowed others to make a god out of you, though you knew better. you taught others to be meek and passive, and so the blood of all your martyrs cries out against you. receive the sentence of cain, and depart to the land of nod. you are n

my glory. 18. the dawn of a new age; the time of my glory and my chosen. 19. then all falsehoods shall be shattered, all the lies of men and their prophets and messiahs will be made clear. my fury and wrath shall be upon the earth, and my chosen will be feared and respected. 20. they will possess the true judgment of the fifth gate, and the fires of my majesty will transform the entirety of this realm. 21. lo, i am coming. prepare the ways unto me; make ready my throne upon this, my earth. i am satan! i am the god of this world and all that it contains. prepare for the doom and the splendor, prepare for my furious blaurliber b vel magi svb figvra i v a a publication in class a 1 00. one is the magus: twain his forces: four his weapons. these are the seven spirits of unrighteousness; seven

LIBER LLL PARADIGMAT PIRATE

le predator. in the wild, predators are often sensed before they are seen, and when an animal senses an unknown quantity, the gfight or flight h reaction occurs. this primal response is also the root of rage gnosis, as both are adrenaline-based. the best time to induce this state is alone in the dark, late at night or in the very early hours of the morning. as the psychic censor is worn down, the realm of the other creeps in and the boundaries around the world of accepted truth begins to fray. fear of what others might do to you may also cause panic, but this generally works only with strangers, and they fre unlikely to volunteer assistance. conversely, when focused on what strangers or semi-strangers might do to you in say, an initiatory situation, this technique is a good way to cause pa

LIBER LVII

o be elliptic or redundant. for example, the shape of the hebrew letter aleph, a, is said to symbolise a vau, w, between a yod, y, and a daleth, d; and thus the letter itself represents the word dwy, yod. similarly the shape of the letter he, h, represents a daleth, d, 7 [all these tables appear in agrippa.s occult philosophy (immediately after lib. iii cap. xxv. all this belongs primarily to the realm of cryptography; indeed the viginaire cipher, held unbreakable until the development of the babbage engine, uses a latin version of the .right table. t.s] 8 alternatively, no points for the first, one for the second, two for the third; this is the version given by agrippa. the masonic .royal arch. cipher is based on a similar principle. t.s. on the qabalah 9 with a yod, y, written at the low

n, the serpent of genesis. the dogma is that the head of the serpent (n) is .bruised. being replaced by the letter of sacrifice, and yod, the letter alike of virginity (y= f) and of original deity (y= the foundation or type of all the letters. thus the word may be read .the sacrifice of the virgin-born divine one triumphant (j, the chariot) through the spirit. while cjn reads .death entering the (realm of the) spirit. but the conception of the serpent as the redeemer is truer. see my explanation of the 5=6 ritual (equinox, no. iii. 361. rah ynda, the lord of the earth. note 361 denotes the 3 supernals, the 6 members of ruach, and malkuth. this name of god therefore embraces all the 10 sephiroth. 365. an important number, though not in the pure qabalah. see .the canon..55 meiqras and abraxa

as published in equinox i (8] 61 [i.e, the chaldaan oracles, whose ascription to zoroaster is late (medieval/ renaissance; fragment 186 in the westcott edition. cf. the hermetic discourse .the eighth reveals the ninth (nhc vi 52.1. 63.32; in some versions of hermeticism and graeco-egpytian magick the .9th sphere (counting upwards) lies beyond the sphere of the planets and .fixed stars. and is the realm of the divine. t.s] on the qabalah 41 scholion. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion z. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgement= c= 300= 30= l= justice= viii= 8= j= the chariot= vii= 7= z= the lovers= vi= 6= w= the pope= v= 5= h= the emperor62= iv= 4= d= the empress= iii= 3= g= the hi

LIBER LXVII THE SWORD OF SONG

thence: such a dark device i see! nor lull my soul in the caress of buddha.s .maya fashioned it..41 my mind seems ready to agree; but still my senses worry me. nor can i see what sort of gain god finds in this creating pain; nor do the vedas help me here. why should the paramatma cease42 from its eternity of peace, develop this disgusting drear system of stars, to gather again involving, all the realm of pain, time, space, to that eternal calm? blavatsky.s himalayan balm43 aids us no whit.if to improve thus the all-light, all-life, all-love, by evolution.s myrrh and gall, it would not then have been the all. thus all conceptions fail and fall. but see the cyclop dia-article on .metaphysics; miss no particle 310 315 320 325 330 335 340 345 visible image of the soul of nature, whose name is

asion as a means of securing domestic reaction. the blackguardism implied is beyond language: shakesepare was perhaps thinking of the proposal, in mary.s reign, to react to romanism by the aid of spanish troops. but he will go further than this, will our greatest poet; it were ill that the life of even one child should atone for mere indignity or discomfort to another, were he the greatest in the realm. to-day we all agree; we smile or sneer if any one should differ .king lear got caught in the rain.let us go and kill a million men. is an argument not much understood of radical clubs, and even jingos would pause, did they but take the precaution of indulging in a mild aperient before recording their opinions. notes 47 in scenes iii, vi, and vii, edmund, disgusted beyond all meaure with glo

LIBER LXXVIII

when thus established! the spheres of influence of the court cards of the tarot pack the princesses rule the four parts of the celestial heavens which lie around the north pole, and above the respective cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v the lord of the flame and the lightning; the king of the spirits of fire knight* of wands a winged warrior riding upon a black horse with flaming mane and tail: the horse itself is not winged. the rider wears a winged helmet (like the old scandinavian and gaulish helmet) with a raye

LIBER SAMEKH

, and make, h etc, with strong sense that this unity with that quarter of the universe confers upon him the fullest freedom and privilege appurtenant thereto* having experience of success in the practices of liber dxxxvi, gbatracofrenobookosmomacia. h liber samekh svb figvra dccc 16 let the adept take note of the wording of the charge. the gfirmament h is the ruach, the gmental plane h: it is the realm of shu, or zeus, where revolves the wheel of the gunas, the three forms* of being. the athyr is the gakasa h, the gspirit, h the athyr of physics, which is the framework on which all forms are founded; it receives, records and transmits all impulses without itself suffering mutation thereby. the gearth h is the sphere wherein the operation of these gfundamental h and athyric forces appears t

e and the vibration until his consciousness faint away into nothing. for if there abide unabsorbed even one single atom of the false ego, that atom should stain the virginity of the true self, and profane the oath; then that atom should be so inflamed by the approach of the angel that it should overwhelm the rest of the mind, tyrannize over it, and become an insane despot to the total ruin of the realm. but, all being dead to sense, who then is able to strive against the angel? he shall intensify the stress of his spirit so that his loyal legions of lion-serpents leap from the ambush, awakening the adept to witness their will and sweep him with them in their enthusiasm, so that he consciously partakes their purpose, and sees in its simplicity the solution to all his perplexities. thus then

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

mon story, the reeds in stanza 96 would be near the island algroen, but that is surmise. odin ought not to come up short in any of his encounters, and for that reason it is useful to speculate on how odin fs failure to seduce billing fs girl may in fact be a success. i have suggested that failing to sleep with the bitch keeps him from committing an act of bestiality, which properly belongs in the realm of the giants. a parallel in icelandic folklore in which the motif of a bitch bound in place of a girl is used to prevent father-daughter incest may also be relevant. references and further reading: two articles are devoted to this incident: sigur.ur nordal, gbillings mar, h in the volume bidrag till nordisk filologi tillagnade emil olson den 9 juni 1936 (lund: c. w. k. gleerup; copenhagen:

rey fs ship skidbladnir, odin fs spear gungnir, frey fs golden boar, and thor fs hammer, it was made by the dwarfs. along with the boar and the hammer, draupnir is one of three treasures forged by eitri while loki in the form of a fly pestered brokk, who was working the bellows. draupnir has truly been to hel and back, for snorri says, in his account of baldr fs death, that when hermod leaves the realm of the dead after having acquired hel fs consent to release baldr if all creation will weep, he takes with him draupnir, sent by baldr to odin as a memorial. indeed, skaldskaparmal lists among baldr kennings gowner of draupnir, h and the passage of draupnir through funeral fire and the world of the dead must truly have enhanced its value. see also brokk; eitri; odin dromi see fenrir duneyr a

ly good objects. brokk is to work the bellows for eitri, and loki changes himself into a fly and pesters brokk. eitri makes first a boar with gold bristles, then the ring draupnir, and finally mjollnir, thor fs hammer. the hammer fs handle is short because brokk fs bellows work was nearly interrupted when the fly bit him between the eyes so that blood flowed. thus, if we assign sif fs hair to the realm of thor, each of the three major gods gets two objects. odin gets his spear, which he can use to throw an enemy army into panic, and the ring that duplicates itself in multiple copies. thor gets the hammer with which he kills giants, and frey gets the ship that can be folded up and put in a pocket and the gold-bristled boar, gullinborsti. it may be worth noting that each god gets one object

, saying she has no need of gold. skirnir now turns to threats: he will kill her and her father; he will tame her through magic. he turns to curses: she will be a laughingstock, forced to live among the giants, with a three-headed giant or with no man at all. the asir are angry at her. she is forbidden joy of men, will live with a giant beneath the corpse-gate (nagrind, one of the gates to hel fs realm, be offered goat urine. finally skirnir goes into some kind of runic threat, and gerd capitulates. the wedding will be in nine nights, at a place called barri. skirnir returns home and tells the news to frey, who does not rejoice; he laments: 42. a night is long, longer are two, how will i endure three? oft to me a month seemed shorter than this half honeymoon. for most of the twentieth cent

27.1928, who on pages 209.303 argued that there are parallels with folk tale and saga. more recently, lars lonnroth interpreted the myth sociologically in gskirnismal och den fornislandska aktenskapsnormen, h in opuscula septentrionalia: festskrift til ole widding, 10.10.1977, ed. bent chr. jacobsen et al (copenhagen: c. a. reitzel, 1977, 154.178; lotte motz attempted a reading more in the heroic realm, in gger.r: a new interpretation of the lay of skirnir, h maal og minne, 1981: 121.136; and stephen a. mitchell tried a structural analysis in gfor scirnis as mythological model: fri. at kaupa, h arkiv for nordisk filologi 98 (1983: 109.122. the implications of a presumed sacral marriage, however, animate the literary analysis of ursula dronke, gart deities, themes, and concepts 125 and trad

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

gmore and more vocal. it is also spreading to other parts of the world. this movement includes some scientists, particularly life scientists, who, again, are opposed to evolution. but this time, rather than seeking a ban on the teaching of evolution, these activists are trying to convince the public that equal time should be devoted to the teaching of divine creation stories that fall outside the realm of science. others are advocating the teaching of intelligent design, a philosophy that attempts to pass itself off as science. with a few scientists among their ranks to provide credence, creationist and neocreationist movements now claim that evolutionary thinking is critically flawed rather than being simply a-religious (or, perhaps as they see it, antireligious, as in the past. as we des

is theory, accurately predicted by how much space would be warped by, for example, the sun. then, einstein s theory was verified by quantitative measurements, which themselves constituted new facts. or, to put it differently, a theory must be put to precise experimental tests to verify its validity. as far as we know, the warping of space predicted by einstein s theory is a fact. to remain in the realm of space, let us now investigate the color of the sun. we know today that the color of the light emitted by an object is proportional to its temperature. mathematical theory and experiments tell us that given its yellow-white color, the surface of the sun has a temperature of about 5,300 c. now, no one has ever traveled to the sun to measure its temperature with a thermometer. how, then, do

in reconciling (uniting) science and religion. so, what is it that dyson did to deserve this prize? he was one of the first modern scientists to suggest that the universe could not have appeared by chance alone: some type of universal mind must have directed the unfolding of events. although this may be an overstatement, one can think of dyson as having influenced present-day id, at least in the realm of cosmology. since dyson is a renowned scientist, his vision should be analyzed carefully and not be brushed off. what follows is a summary of his thinking. the big bang theory of the creation of the universe (developed in chapter 5) is grounded in nuclear physics. modern physics recognizes four fundamental forces that govern the behavior of all matter in the universe. these include the str

eral agencies such as the national science foundation and the 82 evolution and religious creation myths national institutes of health, both based on a peer-review mechanism for the allocation of research funds. in view of this dismal record, it is very difficult to take any published id claims seriously and think about id as a new framework for the explanation of any scientific observation in the realm of evolution. contrary to that, as we describe in chapter 4, evolutionary theory provides a consistent and logical explanation of a process of interest to us all: the origin of modern humans, the origin of their diversity, and the origin of culture. this explanation is abundantly supported by empirical facts. since humans have designed science, it is indeed appropriate to take a look at how

and great spinoff of all this is simple: genetics does not recognize the antiquated notion of human races because gene gradients, not sharp boundaries, determine how we look. thus, human races are totally undefinable scientifically, and hence they do not genetically exist. this is a great lesson that modern human genetics teaches us. controversy is grist for the mill of science, including in the realm of human evolution although the narrative of human diasporas given above is generally agreed upon by geneticists and anthropologists, not everybody agrees that it is entirely correct. contrary to what some would say, this is not a sign of weakness. instead, scientific controversy is healthy, because it forces the proponents of a theory to try to make it stronger by gathering more data or, so

MACNULTY W KIRK KABBALAH AND FREEMASONRY

of religious men, the moral and philosophical principles communicated by these symbols are considered to have been derived from the divine source. historical information about freemasonry's origin is much more difficult to provide than a definition. as one historian of thought, francis a. yates, has put it "the origin of freemasonry is one of the most debated, and debatable, subjects in the whole realm of historical enquiry."2 some of the masonic histories written in the 19th century were quite fanciful and uncritical in their approach. more recent authors have sought to be more rigorous, but the data which is available present a real and ongoing puzzle. citing yates again. recent books on the subject have been moving in the direction of exact historical investigation, but the writers of s

e must place his faith in the deity and in the integrity of the more experienced brethren who will teach him. the path between hod and nezah represents the threshold of ordinary consciousness, and i have indicated that it represents also the door of the lodge. that is the door on which the candidate knocks when he joins the order; and it is the material which he will find beyond this door, in the realm of his own unconscious, that he promises to keep secret. kabbalistically, the great lower figure 11. the tree of life with masonic symbols of the first degree. triad of hod, nezah and malkhut represents the level of consciousness ordinarily experienced by most human beings, and that is where most of the apprentice's labor is accomplished. there is not much in the way of elevated consciousnes

MAGIC AND SPELLS

candlekeep that i did before i chose to flee to this nameless backwater keep and cloak myself in squalor and obscurity. why did h spend my fortune and my eyesight, and then-steal away to here, to grow wizened and ugly and bent? why? well, because i have true spellfire too, of course. come looking for me, and i will blast you to dust, and then lay waste to all your descendants, ancestors, and the realm you came from, every last tree and stone of it. why? well, it's what i usually do -baerendra riverhand, sage of spandeliyon as a standard action, she may expend these spellfire energy levels as a ranged touch attack (maximum range 400 feet, dealing 1d6 points of spellfire damage per level expended (reflex half dc 20. spellfire damage is half fire damage and half raw magical power, just like

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

197 conclusion 201 bibliography 205 index 207 next: introduction p. 12 p. 13 introduction philosophy is the science of estimating values. the superiority of any state or substance over another is determined by philosophy. by assigning a position of primary importance to what remains when all that is secondary has been removed, philosophy thus becomes the true index of priority or emphasis in the realm of speculative thought. the mission of philosophy a priori is to establish the relation of manifested things to their invisible ultimate cause or nature "philosophy" writes sir william hamilton "has been defined [as: the science of things divine and human, and of the causes in which they are contained [cicero; the science of effects by their causes [hobbes; the science of sufficient reasons

ysteries) obscurely intimated, by mystic and splendid visions, the felicity of the soul both here and hereafter when purified from the defilement of a material nature, and constantly elevated to the realities of intellectual (spiritual) vision" just as the lesser mysteries discussed the prenatal epoch of man when the consciousness in its nine days (embryologically, months) was descending into the realm of illusion and assuming the veil of unreality, so the greater mysteries discussed the principles of spiritual regeneration and revealed to initiates not only the simplest but also the most direct and complete method of liberating their higher natures from the bondage of material ignorance. like prometheus chained to the top of mount caucasus, man's higher nature is chained to his inadequate

one of which persephone must remain with pluto, while during the other she may revisit the upper world, offers material for deep consideration. it is probable that the eleusinians realized that the soul left the body during steep, or at least was made capable of leaving by the special training which undoubtedly they were in a position to give. thus persephone would remain as the queen of pluto's realm during the waking hours, but would ascend to the spiritual worlds during the periods of sleep. the initiate was taught how to intercede with pluto to permit persephone (the initiate's soul) to ascend from the darkness of his material nature into the light of understanding. when thus freed from the shackles of clay and crystallized concepts, the initiate was liberated not only for the period

held sway over the inhabitants of the seven small and three great islands comprising atlantis. philosophically, the ten islands symbolize the triune powers of the superior deity and the seven regents who bow before his eternal throne. if atlantis be considered as the archetypal sphere, then its immersion signifies the descent of rational, organized consciousness into the illusionary, impermanent realm of irrational, mortal ignorance. both the sinking of atlantis and the biblical story of the "fall of man" signify spiritual involution--a prerequisite to conscious evolution. either the initiated plato used the atlantis allegory to achieve two widely different ends or else the accounts preserved by the egyptian priests were tampered with to perpetuate the secret doctrine. this does not mean

ouse of power. each living being contains within itself a centre of life, which may grow to be a sun. in the heart of the regenerated, the divine power, stimulated by the light of the logos, grows into a sun which illuminates his mind" in a note, the same author amplifies his description by adding "the terrestrial sun is the image or reflection of the invisible celestial sun; the former is in the realm of spirit what the latter is in the realm of matter; but the latter receives its power from the former" in the majority of cases, the religions of antiquity agree that the material visible sun was a reflector rather than a source of power. the sun was sometimes represented as a shield carried on the arm of the sun god, as for example, frey, the scandinavian solar deity. this sun reflected th

MASTERING WITCHCRAFT

zed religion, let me emphasize. of course, there are many other ironclad systems of thought without occult bases which have been imposed upon the public mind from time to time, such as communism, fascism, or capitalism, but these at least function under the pretence of ministering to the bodies of mankind rather than to the good of the soul, whatever that might be. the domain of witchcraft is the realm of the unseen and the point at which it impinges upon man's psyche, and as it is in this very same area that the various churches have sought to dabble their fingers, it is with these institutions that we witches take issue in principle. ironically, you will find that all the innovators and founders of said religions were revolutionaries in their time who took issue with their parent religio

he witches' year beginning on the first day of november, the feast of all hallows. the lady of delight is known by many names among witches, some of them classical in inspiration like diana or hecate, or celtic like rhiannon; she is also known as habondia, hulda, and herodias, and sometimes by other versions of the last name, aradia, ariadne, or arianne. she is mistress of the moon as well as the realm of venus. in all your operations of romantic love it is her presence you must invoke, by any of the aforesaid names you may find significant again a little mythological research will help you here. you should strive to contact the goddess before your spells of romantic love, by visualizing her clad in silvery garments, mantled in darkness wherein the stars dimly gleam, and with long streamin

an be used with effect here. the magical landscape to be visualized should be one of darkness and mystery. one of those traditionally associated with the dead is as follows: night has fallen, winter has set in; the air is chilly. two monolithic pillars of granite rise from the gentle hill, and between them winds the path of the dead, pale in the starlight. the two pillars mark the entrance to the realm of the dead, back of the north wind. between them stands the representative of the dark power itself. the figure is neither distinguishable as male or female, an ancient robed in black, still and silent. the face is hidden beneath the shadow of a cowl drawn over the head. in one withered hand a staff of blackthorn is grasped; in the other a torch flickers with a resinous, smoky flame. an owl

e northern perimeter, already robed and fully blindfolded or "hoodwinked" and divested of all metal artifacts. at this point, one of the coven, previously selected, should with the point of his or her athame or coven sword touch the candidate upon the breast and challenge him with appropriate words. the challenge is issued from the point of view of the guardian of the watchtower of the north, the realm of the element earth. the words may take the following form: challenger. whence come you? candidate. from the north, the place of greatest darkness. challenger. whither goest thou? candidate. i travel east in search of light. challenger. what passwords dost thou bring? candidate. perfect love and perfect trust. challenger. i, the guardian of the watchtower of the north forbid thee entrance

est and wizard, or high priestess and queen of the sabbat, whichever the case may be. in the second ritual, instead of the progress of the aspirant through the four elements, the myth of the goddess is implied, where the witch goddess andred, aradia, habondia, or whatever other name you may care to know her by, descends into the world of the dead somewhat like persephone in hades or ishtar in the realm of ereshkigal, and receives the scourge and fivefold kiss of the horned god of death and subsequent conferment of power. sometimes this myth itself is enacted during the initiation rite, in the manner of a mystery, but this is a supernumerary addition, the myth itself being implicit in the entire initiation ceremony. as you can see, both rituals have many things in common, as well as their c

MEANING OF MASONRY

or principles, some difficulty may be felt on being asked to translate the quasi-historicity of the ceremonial text into the spiritualized interpretation here offered. the education and enlightenment of the understanding is, however, one of the deliberate intentions of initiatory rites, and until the mind is able to rise above merely material facts and habituate itself to functioning in the truer realm of ideas which materialize into facts and make facts possible, there is small chance of its profiting from rites like t hose of masonry, which are of wholly negligible value but for the spiritual force and vitalizing energy of their inherent ideas. it may, therefore, be both helpful and a corroboration of what has been said if we scrutinize the hebrew names of a chapter's officers; what they

asures of this lower plane, which, as the pomegranate symbolizes, is many seeded with illusions and vanities. until these false tendencies are eradicated, until the desires of the heart are utterly weaned from external delights, there can be no permanent restoration of the soul to its source, but merely the periodic respite and refreshment that death brings when it withdraws the soul from pluto's realm to the heaven-world, to be follo wed again and again b y periodic descents into material limitations and reascents into discarnate conditions, until it becomes finally purged and perfected. by this great myth, therefore, instruction was imparted as to the history of the soul, its destiny and prospects, and the doctrine of reincarnation* was emphasized. how masonry follows this traditional me

ic whole, has become shattered into innumerable fragmentary separated parts, not one stone standing upon another of its ruined building. it has lost consciousness of the genuine secrets of its own origin and nature and has now to be content with the spurious substituted knowledge it picks up from sense-impressions in this outer world. like persephone it has eaten the pomegranates of pluto's dark realm in preference to the ambrosia of arcady, and until that poison is eliminated from its system it cannot permanently reattain its unfallen state, but at best must endure a rhythm of deaths and rebirths and of intermittent periods of labour in this world and refreshment beyond it. but it may become cleansed; the temple can be rebuilt, and each mason's soul that is wrought into a true die or squ

MICHAEL FORD BOOK OF CAIN

ng beautiful hymns, such as which never sounded so sorrowful, yet touching in their passion for their coming forth into being. belial was indeed different from azazel while lucifer was fire and air in spirit, belial was of earth and found this place comfortable and familiar. belial said unto azazel, who would else wake and join us in this moment of triumph that we are without the highest empyrean realm we now look about to understand we are different, strong and noble in our selves. awake with us djinn! leviathan arose before them. he had taken the form of a great serpent, a dragon who beheld both sexes of human flesh leviathan would seek the oceans and understood the art of sorcery as a totality of being timeless and alive in its sacred flame. leviathan found the nightmares comforting, an

the form of a great serpent, a dragon who beheld both sexes of human flesh leviathan would seek the oceans and understood the art of sorcery as a totality of being timeless and alive in its sacred flame. leviathan found the nightmares comforting, and dreams would be his fluid waking within worlds. many others rose up and joined with my father, who is the brightest of them all. he was fire and his realm was air, he was both death and life. i remember my father as possessing adam who rode my mother eve as the dragon, driving deep within her core, enflamed with the spirit of lilith. these were my earth parents, but it was the blood of azazel called often samael and lilith which flows in my veins. it was this passion and possession which brought me into being, the first born of witch blood in

, and the fire which surrounds is the circle of fiery will and spirit of the spirit. lilith showed me the art of the sabbat, and how i may become al-aswad at will. the shadow was grown and made strong by the arts of ahriman, who was as darkness. the beast became human flesh, and i was able to become both. i was brought in union and great ecstasy the harmony of the celestial heights of my father s realm, being the air and fire. i was also shown and taught the arts of the lower realm, called a secret place known as arezura, that shadow and flame was the mastery over the earth. i was blessed again with the mark of cain which is the distinct mark of our lord the devil, which is the self in perpetual opposition which breeds strength and development. the mark of the devil was the initiation mark

er of light from the serpent s tongue. the invocation of cain -the blackened fires of the forge- cain is the earthen initiator of magick, the sorcerous enfleshed spirit of lucifer and lilith, cain is also the one who walks with the dragon the path of the nightside. in one hand is the fetish of cain the skull of abel whom holds the gnosis of the shade king, azrael, the western gate of twilight and realm of ghosts. the other hand is the hammer, a tool of the forge which sparks the cunning fire in the clay of mortal flesh. cain is the temple maker and witch begetter, that which opens the gates of hell and heaven, the initiator of witch blood. cain is envisioned as a middle eastern man, bearded and dark, wisdom filling his eyes. cain is also viewed as a bearded and horned human-beast, covered

MICHAEL FORD WITCHMOON

or manifestation of daemonic energies. the shadowside has long been hidden from the basic study of magick on any serious level. the inherent goal of magick is to awaken and explore the self, progression, evolution and individual power. this is gained from first hand experience and study. the path of the sorcerer is never an easy or safe one, many of the greatest dangers exist in the subconscious realm. vampirism has existed and grown in the european psyche for generations, stretching some thousands of years. the same is true with lycanthropy, shape shifting and the darker aspects of witchcraft. lycanthropy is closely connected with the dual aspects of sex and death, as is vampirism. the lunar current which the sorcerer opens and becomes aligned with is based on the aspect of hidden desire

the flight through the mouth of choronzon, through the abyss. qlipoth the qliphoth/qlippoth is a hebrew term for the region of the astral plane where demons, vampires, ghouls and other sinister spirits dwell. most of these beings, according to kenneth grant are "habitations of the phantom forms generated by sexual desires and morbid cravings constantly produced by dwellers of earth (8) within the realm of the qlipoth, subsisting through the plane of da'ath, is the greatest depth of night where the great red dragon sleeps. among the coils of the dragon are the shells of the dead, the spirits or lower demonic energies which flow between the dreams of the serpent. these demonic forces must not be trusted, however but controlled and sent forth to work your will. the vampiric sorcerer will over

eedom, joy and pleasure! a description of one such event follows. within the dream all is possible and all becomes "i remember preparing myself for the evening, incense burning thickly on this mid october evening. i had spent most of the day looking forward to this eve and now it had come. i knew, as an initiate who would go forth by night, that much significance would 90 90 manifest in the dream realm. sleep was coming, as welcome as a mid-evening lover. i had been focusing on a vision of black eagle, through a sigil based on the concept. night rose with a passion unmatched by even the most lustful embrace. as i closed my eyes, focusing upon the varcolaci sigil, i felt a power within my body rising; it was like a collection of energy that could make your body burst with excitement, if by

as i was also very relaxed it was entirely a surreal feeling, devoid of physical stress or urge. each limb was quite relaxed and limp. i felt as if i was flowing towards a different and most welcoming world. the form i was taking was of the dual aspect of shadow and beast, my color was black as it was attuned with my true nature. not evil or necessarily sinister but based firmly in the nightside realm. sunlight was mine in the morning, this evening i was reaching towards a shadow god! i felt my body rising, not my physical body mind you, but a great astral form which i can change at will. i felt my form becoming that of a bat, i could float now in this chamber. opening an astral eye i could understand through sight what i had become, what beauty it was to view the self from a seemingly ex

y. qlippothic spirits are generally not 'earth-bound' per se but operate between the lines of the outer or astral world. once they are evoked however, and given a vessel such as a consecrated bottle or sigil, then they remain earth-bound until banished or absorbed. the rites of vampirism call for their evocation and ultimate absorption for individual power and insight into the daemonic or cthonic realm -qlippothic elementals become dangerous if consecrated and left to their own devices by not being assigned one particular task or purpose and not banished and absorbed. they will grow in their essence by feeding from the binder until they either find another host or take the flesh and mind of the sorcerer who originally summoned them. the magick of solomon and the nature of his work point cl

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

thought has detached itself from nature and searches in the illimitable areas offeeling, thought, and wonder for what understanding these may yield it. with no guides,checks, clues or competent intelligence to recognize truth, imagination all too readily con-jures up wayward, extravagant and strange surmises as to the presence and intervention offorces not naturally operative..religion is not the realm of knowledge, or even of thought,but purely of belief, as for the masses (alvin boyd kuhn, ultimate canon of knowledge)all this chaos in the religious area was attended, accentuated, if not largely inspired by, oneof the most staggering phenomena in the history of the race. this was--and is--the presence,power, and influence of a book (ibid)i went to the garden of love,and saw what i never h

me absorbed in oureveryday language. the system was devised some 200 years ago by the swedish naturalist carl linneand has subsequently been adopted by the international scientific community (p. 115)scientific lingoand once the taxonomic categories of species, genus, family, and the like are admitted to be nomore than convenient metaphors or contrivances, then we are left simply with a biological realm thatconsists of individuals all of which are different (p. 117)nature is so complexand so inconsistent that no system of nomenclature and no hierarchy of system-atic categories is able to represent adequately the complicated set of interrelationships and divergencesfound in nature (p. 116, quoting ernst mayer)atlantis, alien visitation, and genetic manipulation179 appendix b: book abstracts

to the buddhist doctrine, but their help and cooperation can be cultivated andis considered essential, since they control all other non-human creatures, gods, demi-gods and ghosts. tantric rituals always include an offering to them at the beginning to assure their non-interference. thecreatures dwelling in individual places are called sa-dag or land owners, or guardian deities. theybelong to the realm of demi-gods or ghosts- not all ghosts are miserable creatures, some are wealthyand powerful demons. they may appear to people as ghosts, demons, or in dreams in an infinite varietyof forms, including the human one and may either help or harm depending on their disposition. many ofthe creatures in lakes, ponds and rivers are nagas, or serpent beings who belong to the animal realm.they someti

hod for clearing a site fromnegative forces, is the 'throwing of ritual cakes' which is like using a bomb to send harmful creatures toanother existence. the motivation of the lama is one of compassion, and knowing that the purpose ofthe project is beneficial one and that the being causing the harm is accumulating negative karma, he willactually help it by transferring its consciousness to another realm where it will be of less harm to otherbeings. only a person with a higher level of realization is qualified to perform such a ritual. when obstacles are removed, the lu thaye, a very powerful naga believed to be constantly movingunder the ground is dealt with. sudden digging would disturb him, but his movements in a particularspot can be plotted astrologically, and a spot on the plot can be

al domain is a vast underground region called bila-svarga, orsubterranean heavens. there they guard great amounts of jewels and precious metals. here they dwellwith their seductive mates, the naginis who sometimes seduce humans. one such account is to be found for example in the mahabharata. arjuna, the son of king pandu, wasabducted by ulupi, the naga princess who enamored him, into the parallel realm in the river gangesnear hardwar. after spending a night with her and begetting a son called iravan, he returned back. thisincident is also mentioned in the bhagavata purana 9.22.32. r. thompson in his book alien identitiesuses this account to give an example of parallel dimensions. appendix e: dragons and serpents310atlantis, alien visitation, and genetic manipulation the mahabharatawhen his

MICHAEL W FORD THE VAMPIRE GATE

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 spirit is within them, they may do so. this ideological process stands on the foundations that: 1. you are the only god that is. 2. all deific masks, archetypes, powers or spirits must ma

MICHAEL WYNN THE SOUL TRAVELERS

vered to the sleeper in a dream and, months later, the person finds themselves living the exact moment they had predicted and dreamt about. it is said that the divine mind gives visions of the future to the dreamer; going to bed on an empty stomach, a vegetarian diet, and abstinence from alcohol are claimed to facilitate these types of dreams. occultists recognize no difference between the astral realm and the dream realm, to such the extent that astral projection is considered nothing more than lucid dreaming. this world of the astral is alleged to not be a separate world at all, but rather a realm that lays directly on top of the material world; the astral, or spirit world is said to be touching every point in our space. these dream-invading spirits are often engaging in more than just p

spirits induce feelings of fear and lust in dreams and feed from the extra life-force created. it s also worth noting that activities such as: nervous twitches, chewing gum, excessive talking, and pretty much any unnecessary activity further spills the cup of life. the beings in the astral cannot partake in the material world without plugging into someone. i can t believe it s not fiction: dream realm inception (2010--michael wynn's "the soul travelers" 27 class participation ok, so dreams are important. first, begin a dream journal. i find this a pain in the ass, and prefer to record dreams audibly with a microphone, rather than a pen. second, do not burst out of bed, but instead take a moment recall your dreams before they slip from the mind as your daily activities begin third, deep tr

e the other in tokyo. computers do not recognize time as we do either, in fact we equip computers with specific circuitry (clocks) so that the machines will have some notion of our time. without on-board clocks, a computer would measure time by how many instructions it has executed since a certain point, unable to account for how long those individual operations took. in this way does the digital realm live in a sort of strange time, having already explained how it also exists in strange space. that s not where the parallels end either. with the right equipment, the internet can be accessed in antarctica, or any other part of the globe. this means that this internet realm can be tapped into at any given point in our space; as if it were a secondary universe laying on top of ours, with any

exists in strange space. that s not where the parallels end either. with the right equipment, the internet can be accessed in antarctica, or any other part of the globe. this means that this internet realm can be tapped into at any given point in our space; as if it were a secondary universe laying on top of ours, with any point (website) in the internet accessible at every point in our space. a realm full of beings (internet users, some friendly, some not, some intelligent, some not. we fail to realize it, but through our very bodies, and on a daily basis, pass whole conversations, songs, and images in the form of cell phone, radio, and television signals. and because of the prevalence of wireless internet, someone may be even accessing the internet through your body. the point is that a

beings (internet users, some friendly, some not, some intelligent, some not. we fail to realize it, but through our very bodies, and on a daily basis, pass whole conversations, songs, and images in the form of cell phone, radio, and television signals. and because of the prevalence of wireless internet, someone may be even accessing the internet through your body. the point is that an electronic realm, or dimension, exists all around you in a ultimately invisible, yet accessible form. but a human can gain no pleasures or power from this realm without an instrument that plugs into it (cell phone, radio, computer. what you need to plug into the digital world is the same thing a spirit needs to plug into our world, an identity. in order to engage in internet chat or email, one first needs an

MICHAEL W FORD NOX UMBRA

ative part of self. we who awake to this path are but children of lilith, thus by identifying and self-acknowledging this point will bless the self upon a determined journey of success. the caves of lilitu -a bestial rite of empowerment- the foundation for this working is in the zoharic myths of hebrew origin. the k'lifah (called husks of evil) is from which lilith emerges from. consider also the realm of husks or shells, the qlippoth, the place of demons. the legends of lilith portray her as having the body of a beautiful woman from head to navel, and below she is flaming fire. this is also comparable to lilith as having the continence of beautiful maiden, and below the navel being as a beast with owl claws for feet. babalon, the enochian goddess and reappearing as the whore who rides the

e spirits shall meet with you, or you may stay near a sleeping place for after the ritual. the rise of the lilitu facing the black mirror "o' friend and companion of the night, thou who rejoicest in the baying of dogs and spilt blood who wanderest in the midst of shades among thetombs, who longest for blood and bringest terror to mortals, gorgo, mormo, thousand faced moon, i open the gates to thy realm(-inspired by h.p. lovecraft "lilith, mother of vampyres, mother of harlots -patron of shades and the altar of the infernal sabbat -j summon thee "vultures of the black earth, eaters of the dead, allow me entry into the realm of twilight from which i shall become as my mother, lilith" focus now on the mantra of lil-ka-litu, recite slowly and build with repetitive vibrations, taking a quick an

ge the world by my will" so it is done the opener of the way anubis is considered to be an initiatory god form, one which one assumes as a form of passage unto the celestial/luciferian realms of spirit and the infernal sabbat. anubis, as defined by e.a. wallis budge in "the gods of the egyptians" presents am ut, the "dweller in the chamber of embalmment" as the opener of the north (ap-uat) to the realm of set. anubis is also called hermanubis and death. heru-em-anpu is a dual god form, which holds power in both the celestial/luciferian and infernal regions. this draws a close connection between the egyptian anubis and grecian triple moon goddess hecate. as anubis is the jackal headed lord of the dead, he presides in the west. charles pace (hamara't) mentions in the "book of tahuti" that we

close to you they shall taste the light of set- that hermanubis, or death brings the dwellers of the ghost realms to the light of his father, being set-an "by the holy fire of the night, which burns above the tombs of those who have life beyond, i am this vessel of both celestial and infernal, i am blackness and the hunger of the dead, yet i am burning with the light of the sun "i open forth the realm ofamenthes that i shall walk among its dwellers and seek the communion of the shades ofazoth. my lips are the lips of anpu and from it the mask is raised" face now the north "from the darkness of the oceans do i come forth, yet in the night do i emerge in the realms of the dead, set-an, father of chaos and strength, do bless my emergence as a son (or daughter) of the path of blackened fire"

MOODY RAYMOND A LIFE AFTER LIFE

nnihilation of consciousness. according to this other, perhaps more ancient tradition, some aspect of the human being survives even after the physical body ceases to function and is ultimately destroyed. this persistent aspect has been called by many names, among them psyche, soul, mind, spirit, self, being, and consciousness. 3y whatever name it is called, the notion that one passes into another realm of existence upon physical death is among the most venerable of human beliefs. there is a graveyard in turkey which was used by neanderthal men approximately 100,000 years ago. there, fossilized imprints have enabled archaeologists to discover that these ancient men buried their dead in biers of flowers, indicating that they perhaps saw death as an occasion of celebration-as a transition of

ad a heart attack and felt certain she was dying. she felt herself being pulled through darkness out of her body moving rapidly away. she says, i didn't look back at my body at all. oh, i knew it was there, all right, and i could've seen it had i looked. but i didn't want to look, not in the least, because i knew that i had done my best in my life, and i was turning my attention now to this other realm of things. i felt that to look back at my body would be to look back at the past, and i was determined not to do that. similarly, a girl whose out-of-body experience took place after a wreck in which she sustained severe injuries says, i could see my own body all tangled up in the car amongst all the people who had gathered around, but, you know, i had no feelings for it whatsoever. it was l

y in the use of reason, logic, and argument in the attainment of truth and wisdom, but only up to a point, for in addition he was a great visionary who suggested that ultimately truth can only come to one in an almost mystical experience of enlightenment and insight. he accepted that there were planes and dimensions of reality other than the sensible, physical world and believed that the physical realm could be understood only by reference to these other "higher" planes of reality. accordingly, he was interested mainly in the incorporeal, conscious component of man-the soul-and saw the physical body only as the temporary vehicle of the soul. it is not surprising, then, that he was interested in the fate of the soul after physical death and that several of his dialogues-especially phaedo, g

nt of the realms beyond the physical, sensible world. the other realms are eternal, and, in plato's striking phrase, what we call time is but the "moving, unreal reflection of eternity" plato discusses in various passages how the soul which has been separated from its body may meet and converse with the departed spirits of others and be guided through the transition from physical life to the next realm by guardian spirits. he mentions how some might expect to be met at the time of their death by a boat which takes them across a body of water to "the other shore" of their after-death existence. in phaedo both the dramatic setting and the thrust of the arguments and words used drive home the point that the body is the prison of the soul and that, correspondingly, death is like an escape or r

e prison of the soul and that, correspondingly, death is like an escape or release from that prison. while, as we saw in the first chapter, plato articulates (through socrates) the ancient view of death as a sleeping and a forgetting, he does so only ultimately to disavow it and, indeed, to turn it around 180. according to plato, the soul comes into the physical body from a higher and more divine realm of being, for him it is birth which is the sleeping and the forgetting, since the soul, in being born into the body, goes from a state of great awareness to a much less conscious one and in the meantime forgets the truths it knew while in its previous out-of-body state. death, by implication, is an awakening and remembering. plato remarks that the soul that has been separated from the body u

MORALS AND DOGMA

e whole most valuable for the purposes intended. he claims, therefore, little of the merit of authorship, and has not cared to distinguish his own from that which he has taken from other sources, being quite willing that every portion of the book, in turn, may be regarded as borrowed from some old and better writer. the teachings of these readings are not sacramental, so far as they go beyond the realm of morality into those of other domains of thought and truth. the ancient and accepted scottish rite uses the word "dogma" in its true sense, of _doctrine, or _teaching; and is not _dogmatic_ in the odious sense of that term. every one is entirely free to reject and dissent from whatsoever herein may seem to him to be untrue or unsound. it is only required of him that he shall weigh what is

ek to ennoble our own ignoble love of revenge and retaliation, by misnaming it justice. nor does justice consist in strictly governing our conduct toward other men by the rigid rules of legal right. if there were a community anywhere, in which all stood upon the strictness of this rule there should be written over its gates, as a warning to the unfortunates desiring admission to that inhospitable realm, the words which dante says are written over the great gate of hell "let those who enter here leave hope behind" it is not just to pay the laborer in field or factory or workshop his current wages and no more, the lowest market-value of his labor, for so long only as we need that labor and he is able to work; for when sickness or old age overtakes him, that is to leave him and his family to

y, and judgment into oppression. it changes discipline into tediousness and hatred of liberal institution. it makes a prosperous man to be envied, and the unfortunate to be unpitied. see, therefore, that first controlling your own temper, and governing your own passions, you fit yourself to keep peace and harmony among other men, and especially the brethren. above all remember that masonry is the realm of peace, and that"_among masons there must be no dissension, but only that noble emulation, which can best work and best agree" wherever there is strife and hatred among the brethren, there is no masonry; for masonry is peace, and brotherly love, and concord. masonry is the great peace society of the world. wherever it exists, it struggles to prevent international difficulties and disputes;

usness at the short-comings of others, and thank god that they were not like other men? what, to immense numbers of men, would be the value of a heaven where they could not lie and libel, and ply base avocations for profitable returns? sadly we look around us, and read the gloomy and dreary records of the old dead and rotten ages. more than eighteen centuries have staggered away into the spectral realm of the past, since christ, teaching the religion of love, was crucified, that it might become a religion of hate; and his doctrines are not yet even nominally accepted as true by a fourth of mankind. since his death, what incalculable swarms of human beings have lived and died in total unbelief of all that we deem essential to salvation! what multitudinous myriads of souls, since the darknes

finite. mercy, absolute power or strength to do even what is most unjust and unwise, and absolute wisdom that makes it impossible to do it; right and duty. they were the columns of the intellectual and moral world, the monumental hieroglyph of the antinomy necessary to the grand law of creation. there must be for every force a resistance to support it, to every light a shadow, for every royalty a realm to govern, for every affirmative a negative. for the kabalists, light represents the active principle, and darkness or shadow is analogous to the passive principle. therefore it was that they made of the sun and moon emblems of the two divine sexes and the two creative forces; therefore, that they ascribed to woman the temptation and the first sin, and then the first labor, the maternal labo

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

idon had full command over the sea, but the supremacy of zeus was recognized in all three kingdoms, in heaven, on earth (in which of course the sea was included, and under the earth. zeus held his court on the top of mount olympus, whose summit was beyond the clouds; the dominions of aides were the gloomy unknown regions below the earth; and poseidon reigned over the sea. it will be seen that the realm of each of these gods was enveloped in mystery. olympus was shrouded in mists, hades was wrapt in gloomy darkness, and the sea was, and indeed still is, a source of wonder and deep interest. hence we see that what to other nations were merely strange phenomena, served this poetical and imaginative people as a foundation upon which to build the wonderful stories of their mythology. the divisi

distressed and needy brethren. the greeks believed that the home of this their mighty and all-powerful deity was on the top of mount olympus, that high and lofty mountain between thessaly and macedon, whose summit, wrapt in clouds and mist, was hidden from mortal view. it was supposed that this mysterious region, which even a bird could not reach, extended beyond the clouds right into aether, the realm of the immortal gods. the poets describe this ethereal atmosphere as page 27 bright, glistening, and refreshing, exercising a peculiar, gladdening influence over the minds and hearts of those privileged beings permitted to share its delights. here youth never ages, and the passing years leave no traces on its favoured inhabitants. on the cloud-capped summit of olympus was the palace of [28]z

male divinity who represented celestial light, the greek settlers, according to their custom of fusing foreign deities into their own, seized at once upon this point of resemblance, and decided that metra should henceforth be regarded as identical with artemis. in her character as the love which pervades all nature, and penetrates everywhere, they believed her also to be present in the mysterious realm of shades, where she exercised her benign sway, replacing to a certain extent that ancient divinity hecate, and page 101 partly usurping also the place of persephone, as mistress of the lower world. thus they believed that it was she who permitted the spirits of the departed to revisit the earth, in order to communicate with those they loved, and to give them timely warning of coming evil. i

d her eyes, he revealed himself to her, and, in gentle tones, sought to banish her grief. grateful for his kind sympathy, coming as it did at a moment when she had deemed herself forsaken and friendless, she gradually regained her former serenity, and, yielding to his entreaties, consented to become his wife. dionysus, having established his worship in various parts of the world, descended to the realm of shades in search of his ill-fated mother, whom he conducted to olympus, where, under the name of thyone, she was admitted into the assembly of the immortal gods. among the most noted worshippers of dionysus was midas,[46] the wealthy king of phrygia, the same who, as already related, gave judgment against apollo. upon one occasion silenus, the preceptor and friend of dionysus, being in an

uring their life, reflected honour on the land of their birth; and even these, according to homer, pined after their career of earthly activity. he tells us that when odysseus visited the lower world at the command of circe, and held communion with the shades of the heroes of the trojan war, achilles assured him that he would rather be the poorest day-labourer on earth than reign supreme over the realm of shades. the early greek poets offer but scanty allusions to erebus. homer appears purposely to envelop these realms in vagueness and mystery, in order, probably, to heighten the sensation of awe inseparably connected with [132]the lower world. in the odyssey he describes the entrance to erebus as being beyond the furthermost edge of oceanus, in the far west, where dwelt the cimmerians, en

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

he custom of the irish nation" most important, these phrases and the other remnants we have looked at in this chapter attest to the survival of organized building associations with traditional roots through the centuries of barbarian dominance. 4 secular brotherhoods: the germanic and anglo-saxon gui lds in examining the rise of secular brotherhoods and guilds in the middle ages, we move into the realm of new associations in which professional objectives became predominant and secular elements became oriented in a technical direction. the secular brotherhoods the first secular brotherhoods appeared in the middle of the twelfth century. their appearance is connected to two interdependent factors: the enthusiasm of faith and the communal movement. born from vast religious and social upheaval

NEW WORLD ORDER OR OCCULT SECRET DESTINY

or spirit and is conscious, a new being a transformed being is created. the seal s reverse depicts a separation state in the separation of the eye the triangle. the pyramid exemplifies the initiation stage. it is the house of initiation, in which the candidate confronts the world of darkness and enters the world of spirit. by passing the tests of the elements, the candidate is initiated into the realm of higher consciousness (heironimus ibid, p.92) after succesfully completing the initiation process, the candidate is reborn, and joins the single eye in the pyramid. the new world order, or rather the philosophy its deliverers hold to be true, is one and the same as the new age ideal of man s divinity and self-transformation. in order to partake in this gnostic fufillment of the great plan

ONYX TABLET OF SET

rded at whim. it will remain with you constantly. it will color your every decision, expression, and action. so marked will be the effect upon your personality that you may seem alien even to many of your closest friends. as you enter new spheres of interest, it may be necessary to abandon old ones. strange paths await the chosen of satan, and they may bring misery as well as majesty. you enter a realm characterized by challenge and choice, not by comfort and consolation. so it is written. as a priest or priestess of mendes, you will learn many things about the true prince of darkness and the forces under his control. much will become clear to you that has heretofore seemed obscure or incomprehensible. that which inspires you will turn your entire universe to your advantage, if you but mak

focusing the divine, and try to get better at it each time when need makes us use this special quality in ourselves. the internal friction. after we have acted with what appears at first to be divine certainty (but which we later learn is merely the feeling of divinity, we are- if we are serious initiates (rather than people who just want to pat themselves on the back- plunged into the very human realm of doubt and evaluation. we have experienced noesis; now the hard work of integrating that divine state with our human one begins. we feel two types of friction. firstly, did i really do the right thing? could it have been better? should i have tried to get my ideas across in a less [or more] personal way? did i emphasize it too much? or too little? learning to answer these questions is both

access to the process we are learning- so that they may likewise find their way to the same process. before i began this discourse, i labeled it as my understanding. little "m" in my, because it is bound by time, by the peculiarities of my idioms and culture; but a big "u, for as a master i have learned to recognize that divine impulse clearly, and i know that what i speak of does partake of the realm of the forms; however badly i manage to express it. ir shti shta-ti! notes on forbidden secrets, or who left the voodoo doll in the rectory [originally a iii+ supplement to "a hidden dimension, may 1993 issue of cornu, newsletter of the order of amn] ra: the awakening perhaps a percentage of mankind may embrace this ideal. sheer awareness of the self at a conscious level is all that is neede

my experience of the great work. even beyond these insights of the masters, i trusted the presence which continued to haunt me. again i found myself rejecting it. then i had the dream. i was investigating through the process of meditation what i currently conceived as the *prince of darkness. as an element of practice i rested after these endeavors: a chance for the experience to settle. into the realm of dreams i descended. i was with a member of the priesthood of set "you are a fine adept. seek out that which will strengthen you and create that which is newly of you" i awoke from this experience immediately as from a revelation. what had happened? did this dream represent myself as i thought i was, or were these words from the presence that had so long shadowed my steps in life? i was pr

ormed through the flesh of humans. akasha and enkil retained their individuality and human souls, and began an entirely different experience of existence. we could apply this metaphorically to a creation-myth for the evidence of higher intelligence in man. as for the prince of darkness: if in fact a similar prismatic shattering occurred within set's relationship with proto-humans, from beyond the realm of perceived sensual reality, that would go far towards explaining any such quickening. if set had indeed existed somehow differently before the dawn of homo sapiens, then the actuality of every setian's will would potentially explain setamorphosis- making each setian, in a sense, set- or at least a potential reflection thereof. addendum #1 in correspondence with other priesthood initiates

PHILIP NEIL MYTHS LEGENDS EXPLAINED

re, the sun god was represented by the disc of the sun itself. the egyptian book of the dead (or book of coming forth by day) is a collection of spells, many deriving from the earlier pyramid and coffin texts, designed to ensure power for the deceased in the afterlife. copies were made for most wealthy individuals and buried with them. a typical, and essential, spell is for not dying again in the realm of the dead. papyrus of anhay c. 1250 bce this papyrus is part of a book of the dead written for anhay, a priestess of amun-re, king of the gods. nun, the god of the primeval waters (see p. 12, holds up the barque of sun, upon which the scarab beetle, another symbol of the sun, is shown pushing the sun disc, as a scarab rolls a dung ball. the egyptians believed that a dead person, armed with

f zeus) and, as castor and pollux, became important roman deities. when castor was fatally wounded in a quarrel with their twin cousins lynceus and idas, polydeuces begged his father zeus not to let him outlive his brother. taken to olympus, polydeuces refused to accept his immortality while castor remained in the underworld. so they compromised, spending one day on olympus and the next in hades, realm of the dead. born from an egg leda laid two eggs as a result of her encounter with zeus, and the four children born from them all achieved renown. sources differ as to the fatherhood of the individual children, but generally helen and polydeuces are regarded as zeus children, and clytemnestra and castor as the children of leda s husband tyndareus. inseparable twins castor and polydeuces were

ake the dome of the sky, and his blood became the seas. then they set the stars, the sun, and the moon in the sky. one day, when walking along the beach, they found two tree trunks an ash and an elm. from these, they made the first man and woman, ask and embla. odin breathed the spirit of life into them, vili gave them thoughts and feelings, and ve gave them hearing and sight. they were given the realm of midgard middle earth to live in (see pp. 70 71. the gods lived in the realm of asgard. there were two races of gods, the aesir and the vanir, who waged war against each other until they agreed to a truce. of the three gods depicted in this tapestry, the battle god odin and his warlike son thor were aesir, and freyr, the fertility god, was one of the vanir. freyr went to live with the aesi

t the center of the cosmos, protecting and nourishing the worlds. the gods are described as riding out each day from yggdrasil to deal out fates to mankind, and it was on yggdrasil that the supreme god odin willingly sacrificed himself, hanging in torment for nine long nights before he could seize the runes of power. yggdrasil supported nine worlds, set in three layers. at the top was asgard, the realm of the aesir, or warrior gods, vanaheim, the realm of the vanir, or fertility gods, and aflheim, the realm of the light elves. in the middle, linked to asgard by the rainbow bridge bifrost, was midgard (middle earth, the realm of mortal men, and also jotunheim, the world of the giants, nidavellir, the home of the dwarfs, and svartalfheim, the land of the dark elves. below was niflheim, the r

at arthur and his knights lie asleep under a hill, ready to awaken and lead britain in its hour of deepest need. dragon the dragon on arthur s breast is the crest of his family, the pendragons. the sword in the stone arthur grew up as the son of sir ector, a knight into whose family merlin had placed him anonymously at birth. several years later, king uther pendragon died leaving no heir, and the realm fell into disarray. but soon afterward, merlin placed a sword thrust through an anvil into a stone in a london church, with the words whosoever pulleth out this sword of this stone and anvil, is rightwise king born of all england. every english knight tried, and failed, to remove it, including arthur s brother, sir kay, who had lost his own sword while traveling, and sent arthur to find anot

PHOSPHORUS

results and records submitted. the goetia luciferian edition 7. grimoires and a modern approach to the daemonum and how they relate to our positive advancement of being. examples of such as goetia, book of black magic by a.e. waite, abramelin, faustbook, etc. 8. study of anubis as the initiator into the current of azothoz. a minimum of two months dedicated to anubis as self and the pathway to the realm of shades. a focus of azrael as the angel of death and connections therein of anubis. 9. the initiate will study and move forward in the areas of goetic sorcery as a means of self-transformation and selfdeification through higher and lower sorcery. give details on how you are becoming through working with goetic spirits. see goetia luciferian edition. 10. from the work of goetia, the initiat

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ht yachid singular echad one kadmon the primordial the need for restraint& concentration tzimtzum restraint the point and impression reshimu impression kav v chut the line& thread kav hamidah the measuring line the three abilities hagadol, hagibor, v hanorah- the great, the mighty, and the awesome the ten sefirot the three upper sefirot (mochin brains) the seven lower sefirot (midot emotions) the realm of desire the primal desire ratzon hakadoom the primal desire the sefirot of igullim circles the sefirot of yosher upright adam kadmon primal man (ratzon l ratzon) malchut and keter keter of atzilut, atik yomin& arich anpin (pleasure& desire) the enclothement of atik in arich binah comprehension hitbonenut contemplation& analysis da at concentration abba& imma (father& mother) the world of t

nd splendor. yesod (foundation, which is the desire and ability to influence others. malchut (kingdom, which corresponds to speech and action. it is called malchut (kingdom, because for a king, speech is regarded as an action. what a king decrees with his mouth, happens. malchut also represents the desire to rule over others. all the above will be explained later in greater length and detail. the realm of desire we will now explain the next step in the process of revelation and creation, the realm of desire (keter. as explained above, the kav hamidah (the measuring line, is similar to the assessment that the teacher makes of the student before the actual line of explanation. as such, the kav hamidah precedes the kav v chut (the line and thread, which is the actual line of revelation itself

e desire to fulfill the desire that preceeds it, and on the other hand, it means the desire to bring about the desire that follows it. futhermore, since the ratzon l ratzon (the desire for the desire) is like a "new" creation in comparison to the ratzon hakadoom (primal desire) and is changeable, as explained above, it is therefore called "the general adam d briyah (the general man of the created realm. malchut and keter now, the general rule is that the lowest level of the upper realm, becomes the highest level of the lower realm. this is to say, that the malchut of the upper world, becomes the keter of the lower world. for instance, as mentioned before, the sefirah of keter is desire, and the sefirah of malchut is speech. from this we understand that the speech of the king becomes the in

the voice, as explained above in regard to the "voice of yaakov. these are the various combinations of water, fire and vapor (chesed, gevurah and tiferet, which give emotion to the speech, as explained above. all of the levels above malchut become revealed in malchut of atzilut, which is likened to the speech of the king. it is for this reason that malchut (speech) is termed "alma d itgalia (the realm of revelation, because all the upper levels become revealed in malchut of atzilut, from the first essential heyulie desire for kindness in the essential self, through the entire chaining down (seder hishtalshelut, from the circles of desire (sefirot d igullim, until the intellect and emotions of adam kadmon, to arich anpin, and to the intellect and external emotions of zeir anpin, all the wa

h corresponds to speech and asiyah corresponds to action. as was explained before, it is only in these realms of thought, speech and action, where "somethingness" arises. being that binah represents comprended thought, it is called yesh (somethingness. likewise, the six emotions are felt emotions of the heart, and malchut is the "revealed world" of action or speech. therefore, they too are in the realm of somethingness (because of this sense of somethingness, it is in these three worlds that evil arises, as will be explained later) the masach screen, between atzilut and briyah we will now explain the chaining down of the worlds of briyah, yetzirah and asiyah (creation, formation and action. however, we must first understand the partition between atzilut and briyah. this partition is called

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

irah, and the least refined falling to asiyah. this is the mystical meaning of the next verse, gthe earth was without form and void, h referring to the shattering of the vessels. we must therefore read this verse as if the verb were in the pluperfect: gthe earth had been without form and void, h i.e, the world of tohu had previously collapsed, losing its stability (form) leaving sparks in all the realm of tikun, including the world of beriah. the next phrase, gand the spirit of g-d was hovering over the waters, h refers to the life force [i.e, glights, h of the world of tohu] that the vessels could not receive. in tohu, the lights were too intense and powerful for the vessels to contain; this is why they shattered, similar to the way someone who hears some idea or concept for which he is n

eation-soup, which resulted in the creation of the vegetable kingdom. the creation-soup was thus left purified of those elements so coarse that only vegetative life could be created out of them. next g-d separated out the animal elements, and finally, the choicest part left was the human (notice that in both cases the bad is being separated from the good, the progression of creation in the cosmic realm is descending, while on the earthly level it is ascending) separating the wanted from the unwanted, however, is permitted [even on the sabbath, since this is not the way the world was created. separating this way does not therefore reflect the process of creation, which of course did not occur on the sabbath. it is therefore not considered gweekday h work, and is permitted on the sabbath .tr

nd once in translation. h the talmud enjoins us to review the weekly portion of the torah each week by reading it aloud, each verse twice in the original hebrew followed by once in the translation of onkelos.4 by reading the hebrew together with the aramaic, we are subsuming the mundane, nogah-shell into holiness. the nogah-principle encloses the light of holiness after midnight.5 as we said, the realm of the gfruit h or kernel of holiness is envisioned as existing within the four shells. in this depiction, we may consider the nogah-shell as protecting the holiness from the evil shells (this is true, of course, to the extent that the individual or society has endeavored to consecrate the nogah-shell by subsuming their mundane activities into the realm of holiness. otherwise, the nogah-shel

alted it; it will be served to the righteous in the meal celebrating the advent of the messianic era.10 thus, the leviathan represents a power that if allowed to propagate would overcome the world, i.e, evil. g-d therefore has gcastrated h evil, as will now be explained [mystically] this means that the yesod [of the forces of evil] does not connect with their netzach and hod as is the case in the realm of holiness, for the netzachhod- yesod of holiness function as a unit and are therefore alluded to by the [single] letter shin. the letter shin is formed of three vertical lines that join at the bottom. it thus alludes to netzach-hod-yesod functioning as a unit. the connection of netzach and hod to yesod, providing it with content, is what makes it potent, able to be gwarmed up. h but [the y

[them] through chesed. he revealed [divine] chesed and thereby blinded [the forces of evil] and elevated the sparks of holiness. 12 genesis 11:3. the arizal on parashat noach (2) 56 nonetheless, he did not rectify [them] that much, so isaac came and rectified [them] more than he did, using gevurah. the gevurah [isaac revealed] struck [the forces of evil] and thereby elevated those souls from the realm of evil. then jacob came and rectified [them] even more. using tiferet. and when [his sons, the progenitors of] the twelve tribes came and went down to egypt, these sparks were refined there and all ascended and were [totally] rectified. who was pharaoh? nimrod [this can be seen from the fact that] just like [nimrod] said, gcome, let us build ourselves a city, h so did pharaoh say, gcome, le

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ge are turned to noble and altruistic ends, so long will sorrow and suffering be the inevitable result. continually will the red dragon, the inverted power of the eros, ravish the little kingdom of self until such time as we open ourselves to the deepest levels of our unconsciousness, reconciling and uniting them with our conscious outlook, thus conquering the foe by driving it back to its proper realm. in such a way may we use, but neither ignore nor repress, the experience of life and its fruit to transcend our own personal limitations and attain to a participation mystique on a higher and self-conscious level. let me quote a few especially appropriate lines from jung in connection with this fall, when the fundamental basis of the ruach has been attracted to the kingdom of shells and whe

dation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world, thou who causest the seven 'it is at this point that the secrets related on page 55 would be better place. p.m. zelator ritual 153 metals to flow in the veins of the rocks, king of the seven lights, rewarder of the subterranean workers, lead us into the desirable air and into the realm of splendour. we watch and we labour unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodestone which passes through the centre of the earth- 0 lord, 0 lord, 0 lord! have pity upon those who suffer. expand our hearts, unbind and upraise our minds, enlarge our natures. 0 stability and motion! 0 darkness veiled in brilliance!

and having examined him in his knowledge of the grip, sign, words, etc. of the= grade and of the word phrath before you instruct him in the necessary knock. lights are extinguished. 2ndad. stands before the veil. hiereus and heg. bar the way near the door. 3rd adept, having prepared phil. opens door showing darkness but for faint light in the east, and brings phil, just within the door. heg. the realm of chaos and of ancient night, ere ever the aeons were <164> when there was neither heaven or earth, nor was there any sea, when naught was, save the shape unluminous, formless and void. hiereus to and fro in the deeps, swayed the coils of the dragon with 8 heads and 11 horns. eleven were the curses of mount ebal, eleven the rulers of the qlippoth, and at their head were the dual contending

by it i may control the spirits who serve thee for all just and righteous purposes. with the cup, trace invoking fire pentagram. lesser angle of air: oh thou mighty angel bdopa, ruler and president over the four angels and governors of the subtle and aspiring etheric fire, i beseech thee to bestow upon this weapon thy strength and fiery steadfastness, that with it i may control the spirits of thy realm for all just and righteous purposes. trace lnvoking fire penfagram with the dagger. lesser angle of earth: 0 thou mighty angel bpsac, who art ruler and president over the four angels of the denser fire of earth, i beseech thee <75> to bestow upon this weapon thy strength and fiery steadfastness that with it i may control the spirits of thy realm for all just and righteous purposes. trace inv

e appropriate sigils of the names as t h y are rehearsed. 0 invisible king, who taking the earth for foundation, didst hollow its depth to fill them with thy almighty power. thou whose name shaketh the arches of the world, thou who causest the seven metals to flow in the veins of the rocks, king of the seven lights, rewarder of the subterranean workers, lead us into the desirable air and into the realm of splendour. we watch and we labour unceasingly. we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodestone which passes through the centre of the earth adonai adonai. adonai (vibrate by fomula of fhemiddle pillar and circumambulate it) have pity upon those who suffer, expand our hearts, unbind and upraise our minds, enlarge our natures

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

are lost, which notwithstanding, it is certain that, in the domain of intelligence, ruled by the word nothing that has been written can perish. whatsoever men cease to understand exists for them no longer, at least in the order of the word, and it passes then into the domain of enigma and mystery. furthermore, the antipathy and even open war of the official church against all that belongs to the realm of magic, which is a kind of personal and emancipated priesthood, is allied with necessary and even with inherent causes in the social and hierarchic constitution of christian sacerdotalism. the church ignores magic for she must either ignore it or perish, as we shall prove later on; yet she does not recognize the less that her mysterious founder was saluted in his cradle by three magi that

er of prophets or the inspirer of pytho74 the doctrine of transcendental magic nesses. in a word, the devil, for us, is force placed temporarily at the disposal of evil, even as mortal sin is, to our thinking, the persistence of the will in what is absurd. m. de mirville is therefore a thousand times right, but he is once and one great time wrong. whatsoever is arbitrary must be excluded from the realm of things positive. nothing happens by chance, nor yet by the autocracy of a good or evil will. there are two houses in heaven, and the tribunal of satan is restrained in its extremes by the senate of divine wisdom. 75 xvi r q bewitchments fons oculus fulgur when a man gazes unchastely upon any woman he profanes that woman, said the great master. what is willed with persistence is done. ever

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

es proper for each day and the prayer of the gnomes king invisible, who, taking the earth as a support, didst furrow the abysses to fill them with thine omnipotence; thou whose name doth shake the vaults of the world, thou who causest the seven metals to flow through the veins of the rock, monarch of the seven lights, rewarder of the subterranean toilers, lead us unto the desirable air and to the realm of splendour. we watch and we work unremittingly, we seek and we hope, by the twelve stones of the holy city, by the hidden talismans, by the pole of loadstone which passes through the center of the world! savior, savior, savior, have pity on those who suffer, expand our hearts, detach and elevate our minds, enlarge our entire being! o stability and motion! o day clothed with night! o darkne

a maniac is ever governed by his mania. place yourself therefore above puerile fears and vague desires; believe in supreme wisdom and be assured that this wisdom, having given you understanding as the means of knowledge, cannot seek to lay snares for your intelligence or reason. everywhere about you are effects proportioned to their causes; causes are directed and modified by understanding in the realm of humanity; in a word, you will find goodness stronger and more respected than evil: why then should you assume an immense unreason in the infinite, seeing that there is reason in the finite? truth is hidden from no one. god is visible in his works, and he requires nothing contrary to its nature from any being, for he is himself the author of that nature. faith is confidence; have confidenc

, yetzirah and briah. the three worlds of the kabalah: the base of the coffer, to which were fitted the four rings of two levers, analogous to the pillars of the temple, jakin and boaz; the body of the coffer, on which the sphinxes appeared in relief; and the cover, overshadowed by the wings. the base represented the kingdom of salt, to use the terminology of the adepts of hermes; the coffer, the realm of mercury or azoth; and the cover, the realm of sulphur or of fire. the other objects of the cultus were not less allegorical, but would require a special treatise to describe and explain them. 140 the ritual of transcendental magic saint-martin, in his natural table of the correspondences between god, man and the universe, followed, as we have said, the division of the tarot, giving an ext

the world, it is belief. by science and persuasion we must endeavour to lead bewrayed imaginations from the absurd, but it would be investing their errors with all the dignity and truth of the martyr to either threaten or constrain them. faith is nothing but superstition and folly if it have not reason for its basis, and we cannot suppose that which we do not know except by analogy drawn from the realm of knowledge. to define that which lies outside all experience is presumptuous ignorance; to affirm positively that which we do not know is to lie. so is faith an aspiration and desire. amen; i desire it to be so: such is the last word of all professions of faith. faith, hope and charity are three such inseparable sisters that they may be taken one for another. thus in religion universal and

ROBERT KIRK WALKER BETWEEN WORLDS

ceptible to magical and spiritual dimensions. despite his important role as a churchman and literary figure, he became wrapped in the otherworldly traditions. robert kirk is said, to this day, to be entrapped in the otherworld; in the aberfoyle region of scotland he is reckoned not to have died, but to have been translated into fairyland. it should be emphasized that the celtic fairyland is not a realm of preface xiii cozy little elves and sprites, but as kirk describes it, an entire world with powerful beings living in it according to their own natural laws. we also know from early irish tradition that the sidh or fairy people were the old gods and goddesses, and on a more primal level were the ancestors of the people of the land. a curious tale is related of attempts to bring about kirk'

ox religious framework, is more in the tradition of merlin, dee and nostradamus than we might realize at first glance. http//www.dreampower.com/kirk_wbw/pg_1.htm (4 of 8 [10/9/2001 12:33:52 am] robert kirk- walker between worlds(pages 1-9) figure 1. human and otherworld entities introduction 6 to this general connection we can add one of the classic examples of seership and contact with the fairy realm, that of thomas of earlston (erceldoune, thomas the rhymer. this historical thirteenth-century poet was transported to a mysterious underground realm by a beautiful woman upon a white horse: she revealed herself to be the queen of elfland: he served her for seven years, and upon his return to the human world, was gifted with the power of prophecy and poetry, sometimes described as the tongue

highlanders, and his own deeply christian convictions and dedicated work. he seeks instead to synthesize these levels of belief and to argue that they are not essentially in conflict with one another. where he encounters superstitious or debased practices he firmly criticizes them, but overall he constantly seeks to find a connection and a harmonious resolution between the existence of the fairy realm and its inhabitants and the development of human society within the christian religion. fourth, and most important of all, kirk is not writing of the past or of dying traditions, and not solely of his contemporary present in which he observes or participates in seership, fairy contact and healing. he is, by his own definition (pages 90 and 95) writing for the future. he presents his examples

ical and spiritual techniques connected to formal religion, to debased sacrificial practices. once again, the debased practices lead to dangerous allies, while the ethical or spiritual ones lead to beneficial allies, though no less potentially dangerous. kirk deals in various places with this reflex quality or polarized mirroring between human and fairy beings, so we shall return to it later. the realm of fairy in folklore actually holds a range of beings directly comparable to the range found in pagan religion, from early celtic sources, to examples in classical and medieval cosmology and spiritual description. the celtic deities are mainly preserved in early literature, and in some romano-celtic evidence from archaeology: their relationship to one another is defined by various interconne

eats of them as entities of higher or more active subtle forms of matter, but physical nevertheless. this is a deep-rooted tradition, and just http//www.dreampower.com/kirk_wbw/pg_72.htm (4 of 10 [10/9/2001 12:35:48 am] robert kirk- walker between worlds(pages 72-81) as the fairies are able to influence or appear in the human world, so may human beings step into, or be carried off into, the fairy realm, which is subterranean. throughout the secret commonwealth we need to bear in mind that kirk and his gaelic countrymen, some even to this day, always regard the fairies as physical entities. after describing the method of nourishment, which consists of draining various fluids arid vital energies from foodstuffs without actually consuming the main body of the food itself (once again presented

RUBY TABLET OF SET

and corruptions of pythagoras' earlier ideas on these subjects. the philosophy of plato fourth-century-bce("golden age) athens was strongly rational and humanistic. the human mind and body were admired and exalted. the debate between the pythagoreans/platonists and the materialists/sophists centered on whether there were more to man. and more to the cosmic order. than matter and behavior. in the realm of art, the greeks admired perfection of the body. their statues are almost always of idealized figures and physiques [contrast this with roman sculpture, which was more realistic in its portrayal of actual, rather than ideal features] the cosmology of plato (387-347 bce) centers on his famous "theory of the forms" in which the gods are defined as in egypt, save that they are not directly co

is compelled by necessity to seek the highest good. invoking aristotle's argument for an "unmoved mover" aquinas suggests that the necessity for a "first cause" logically proves the existence of god. this was later to be challenged by hume (who suggests that causes and effect can go forward or backward indefinitely) and kant (who maintains that the doctrine of causality is applicable only to the realm of sense experience. aquinas observes that aristotle had advocated the principle that the "good" to be found on a large scale is better than the "good" to be found on a purely personal scale, since the larger good more closely approximates and reflects the whole of creation. aquinas adds that aristotle had further limited the political art to a practical application of good principles which

ed to ignore it, and within catholicism there was a reaction against renditions of nudes, resulting in the defacing or alteration of many earlier works. consequently there were few reformation-era artists of note, with the exception of durer, holbein, and el greco. artists began to work more as professionals, and to produce works for secular officials and for the middle classes. in the scientific realm copernicus (d. 1543) asserted heliocentrism. the greatest support for the reformation came from the secular nobility and the emerging merchant middle class. this support was born essentially of the desire by these groups to rid themselves of the economic burden of the papacy and its subordinate echelons. in time the reformation provoked the catholic "counter-reformation" a somewhat militant

ration after he published his famous principia, newton was still trying to discover the exact plan of solomon's temple, which he considered the best guide to the topography of heaven. thomas hobbes (1588-1679) took a scientific, materialistic approach to the objective universe, asserting that the supernatural or subjective universe was beyond rational understanding. politics belongs wholly to the realm of the rational and natural. impressed by mathematics and geometry, hobbes postulated human behavior as similarly structured. he thus sought to understand the "mechanics" or "laws" of human political behavior. hobbes departed from aristotle and the medieval tradition by denying that man is a social animal, i.e. that he seeks companionship, society, and political interaction as an end in itse

aiming to be highest of life. 1a2a1f will: thelema- sloth o 1 o i 1a2a1f1 action- inaction b 1 o i 1a2a1g set/harwer n 2 o 2 the question that needs to be asked is, are set and harwer conscious (should they be classified lower in the hierarchy than consciousness- unconsciousness, or are they the source of consciousness (and therefore should be classified higher? dr. aquino suggests. the principle realm would be that of consciousness vs absence of consciousness, in which set/harwer- as the egyptian 'god of two faces- would be on one side of the fence" agreeing with this analysis, the grand master has placed set and harwer below consciousness and unconsciousness in this hierarchy. hierarchy: only conscious life can attempt to do anything. its success depends upon its ability (should these op

SABBATIC KABALA OF THE CROOKED PATH

nd has through its high aspiration tight connections with the lunar mansions and the abysmal waters resting in the lunar realms. it is in these domains the congress with the devil is sought and where the destruction of the virgin will be accomplished to give rise to the importance of shakti-nature in the excellent call of ononshu, the black goddess who is both the begotten and the begotter of the realm of the sphere of the black goddesses, like hekate, lilith, kali, artemis and the like. in ononshu they are united into one and the distinction is the between. to accomplish the treading of the path of stellar waters the connection towards the animalistic spirits and the atavistic totems are crucial to construct a balance between the lowest and the highest of the forms of spirit and matter. t

SALMANRUSHDIE THESATANICVERSES

the servant women would recall. they had been the familiar spirits, or so the legend ran, of a local saint, the holy woman known only as bibiji, who had lived to the age of two hundred and forty-two and whose grave, until its location was forgotten, had the property of curing impotence and warts. since the death of bibiji one hundred and twenty years ago the butterflies had vanished into the same realm of the legendary as bibiji herself, so that when they came back exactly one hundred and one years after their departure it looked, at first, like an omen of some imminent, wonderful thing. after bibiji's death- it should quickly be said- the village had continued to prosper, the potato crops remained plentiful, but there had been a gap in many hearts, even though the villagers of the present

oubt _and boldly venture to whatever place _farthest from pain, where thou mightst hope to change _torment with ease. he couldn't have put it better. a person who found himself in an inferno would do anything, rape, extortion, murder, felo de se, whatever it took to get out. he dabbed a handkerchief at his nose as rekha, still present on her flying rug, and intuiting his ascent (descent) into the realm of metaphysical speculation, attempted to get things back on to more familiar ground "you should have stuck with me" she opined "you could have loved me, good and proper. i knew how to love. not everybody has the capacity for it; i do, i mean did. not like that self--centred blonde bombshell thinking secretly about having a child and not even mentioning same to you. not like your god, either

SAPPHIRE TABLE OF SET MAIN

s that leads to certain deep level crystallizations. the inner masterpiece is a unification of the various inner streams (various aspects of the personality, including aspects that are sometimes called 'animalistic 'unconscious' etc) under a central _non-natural_ will. this is, of course, in part the case with even the ii. but the master has (as a priest) repeatedly drawn substance from the black realm of set, and at the brink of the iv the onic current pervades the whole of his being. at this point it is possible to 'permanently' shift one's self-reference 'inside' the on. this means that one is deeply alone and separate from the natural realm, yet one's substance is 'of' the on of set. the iii is a 'cell' within the on in a very 'metabolic' sense- she enters the on then and then and almo

e is 'of' the on of set. the iii is a 'cell' within the on in a very 'metabolic' sense- she enters the on then and then and almost 'discharges' the current into her su and the ou. the iii is a very powerful 'in-between' state: the priestess is both immersed in matter (and perhaps quite often uses his/her natural aspects in defining her work and state- her self-reference is only temporarily in the realm of the non-natural) and actively working on drawing inspiration from the black realm of set. the master is also a 'cell' in the on, but her metabolism is a lot less obvious (or rather, the cycles of the metabolism are often a lot longer both in a temporal and spatial sense than those of the iii. perhaps for this reason the master seems to those below her degree to be something akin to a pyra

hy does the master speak) when the iv finds herself totally alone and understands his/her new identity to be of an order wholly outside nature, a number of realizations are likely to occur. how permanent will this state/identity be? what brought it about and how may it be nourished/strengthened? we live in two realms, those of being and becoming. the iii brings some of the nonnatural force of the realm of being (in our case the on of set) to the realm of becoming. the iii teaches how to obtain the preparation where such an experience can be had. this is because it is _communication_ between the realms of being and becoming that has brought the iii access to a (temporary) divine mode of being. it is communication that will further enhance this process and make it more and more reliable and

iii access to a (temporary) divine mode of being. it is communication that will further enhance this process and make it more and more reliable and permanent. who better to communicate with than other people who seek after the experience of the divine? the iv takes a bit more long-term view on the process of initiatory communication. she realizes that it is not enough that temporary access to the realm of being be ascertained (as the iii seek to do. a whole system of molding suitable people to attain the various stages (including the iii) is needed so that city of the pyramids will be nourished. why is this and what is the nourishment needed for? theoretically a non-natural being could survive eternally without the ou. but as we are, we are creatures of two realms. so, even to hold the iv

e ou in order to grow and evolve. the outer manifestation (the matrix) of the on must constantly be modified because the ou (and horus) are in a constant flux. only this way can the impact of the on of set be safeguarded (and this, at the same time, safeguards the nourishment of the on itself. the master speaks because if she doesn't, the on and her very essence do not "really" exist (save in the realm of the non-natural/being. simply the being of the master draws people (who possess the gift) to attain what she has- to realize her ultimate self as separate from and independent of the ou. but this 'resonant magnetism' is not enough to effect the desired transformation. the theory and practice of the desired transformation must be taught/demonstrated. in creating a plan/system to achieve th

SAPPHIRE TABLET OF SET

s that leads to certain deep level crystallizations. the inner masterpiece is a unification of the various inner streams (various aspects of the personality, including aspects that are sometimes called 'animalistic 'unconscious' etc) under a central _non-natural_ will. this is, of course, in part the case with even the ii. but the master has (as a priest) repeatedly drawn substance from the black realm of set, and at the brink of the iv the onic current pervades the whole of his being. at this point it is possible to 'permanently' shift one's self-reference 'inside' the on. this means that one is deeply alone and separate from the natural realm, yet one's substance is 'of' the on of set. the iii is a 'cell' within the on in a very 'metabolic' sense- she enters the on then and then and almo

e is 'of' the on of set. the iii is a 'cell' within the on in a very 'metabolic' sense- she enters the on then and then and almost 'discharges' the current into her su and the ou. the iii is a very powerful 'in-between' state: the priestess is both immersed in matter (and perhaps quite often uses his/her natural aspects in defining her work and state- her self-reference is only temporarily in the realm of the non-natural) and actively working on drawing inspiration from the black realm of set. the master is also a 'cell' in the on, but her metabolism is a lot less obvious (or rather, the cycles of the metabolism are often a lot longer both in a temporal and spatial sense than those of the iii. perhaps for this reason the master seems to those below her degree to be something akin to a pyra

hy does the master speak) when the iv finds herself totally alone and understands his/her new identity to be of an order wholly outside nature, a number of realizations are likely to occur. how permanent will this state/identity be? what brought it about and how may it be nourished/strengthened? we live in two realms, those of being and becoming. the iii brings some of the nonnatural force of the realm of being (in our case the on of set) to the realm of becoming. the iii teaches how to obtain the preparation where such an experience can be had. this is because it is _communication_ between the realms of being and becoming that has brought the iii access to a (temporary) divine mode of being. it is communication that will further enhance this process and make it more and more reliable and

iii access to a (temporary) divine mode of being. it is communication that will further enhance this process and make it more and more reliable and permanent. who better to communicate with than other people who seek after the experience of the divine? the iv takes a bit more long-term view on the process of initiatory communication. she realizes that it is not enough that temporary access to the realm of being be ascertained (as the iii seek to do. a whole system of molding suitable people to attain the various stages (including the iii) is needed so that city of the pyramids will be nourished. why is this and what is the nourishment needed for? theoretically a non-natural being could survive eternally without the ou. but as we are, we are creatures of two realms. so, even to hold the iv

e ou in order to grow and evolve. the outer manifestation (the matrix) of the on must constantly be modified because the ou (and horus) are in a constant flux. only this way can the impact of the on of set be safeguarded (and this, at the same time, safeguards the nourishment of the on itself. the master speaks because if she doesn't, the on and her very essence do not "really" exist (save in the realm of the non-natural/being. simply the being of the master draws people (who possess the gift) to attain what she has- to realize her ultimate self as separate from and independent of the ou. but this 'resonant magnetism' is not enough to effect the desired transformation. the theory and practice of the desired transformation must be taught/demonstrated. in creating a plan/system to achieve th

SATANGEL

ells of the creation of the world, and how he and the fallen came to be. his name probably derives from the egyptian horus. hecate (greek. triple headed queen of sorcery, who dwells where the roads meet. known also as enodia, trioditus, and antaia, she who encounters you. identified in some witch traditions as the mother of lucifer. hel (old norse. the queen of the underworld, and the name of the realm itself. the daughter of loki and the giantess angrboda, sister of fenrir and the midgard serpent. even the gods must tread the way of hel. helel ben shachar (hebrew, morning star, shining one. the phrase as it appears in the original hebrew, isaiah 14:12. thus taken to be a name of lucifer. heramael (grimorium verum. a subordinate spirit of satanachia. teaches the art of medicine, gives abso

SATANIC BIBLE

od so that they might have the "pearly gates" opened for them when they die. nevertheless, if a man has not lived his life in accordance with the regulations of his faith, he can at the last minute call a clergyman to his deathbed for a final absolution. the priest or minister will then come running on the double, to "make everything right" with god and see to it that his passport to the heavenly realm is in order (the yezidis, a sect of devil worshippers, take a different viewpoint. they believe that god is all-powerful, but also all-forgiving, and so accordingly feel that it is the devil whom they must please, as he is the one who rules their lives while here on earth. they believe so strongly that god will forgive all of their sins once they have been given the last rites, that they fee

f a specific nature. the second type of ritual is of a compassionate nature. the compassion, or sentiment, ritual is performed for the purpose of helping others, or helping oneself. health, domestic happiness, business activities, material success, and scholastic prowess are but a few of the situations covered in a compassion ritual. it might be said that this form of ceremony could fall into the realm of genuine charity, bearing in mind that "charity begins at home. the third motivating force is that of destruction. this is a ceremony used for anger, annoyance, disdain, contempt, or just plain hate. it is known as a hex, curse, or destroying agent. one of the greatest of all fallacies about the practice of ritual magic is the notion that one must believe in the powers of magic before one

t the advantages of each should be made clear. a group ritual is certainly much more of a reinforcement of faith, and an instillation of power, than is a private ceremony. the massing together of persons who are dedicated to a common philosophy is bound to insure a renewal of confidence in the power of magic. the pageantry of religion consistently becomes a solitary situation it reaches into that realm of self-denail which runs concurrent with anti-social behavior. it is for this reason that the satanist should attempt to seek out others with whom to engage in these ceremonies. in the case of a curse or destruction ritual, it sometimes helps the magician if his desires are intensified by other members of the group. there is nothing in this type of ceremony which would lead to embarrassment

should be loud and penetrating, rather than soft and tinkling. chalice in satanic ritual the chalice or goblet used represents the chalice of ecstasy. ideally, the chalice should be made of silver, but if a silver chalice can not be obtained, one made from another metal, glass, or crockery may be used- anything but gold. gold has always been associated with white-light religions and the heavenly realm. the chalice is to be drunk from first by the priest, then by one assistant. in private rituals the person performing the ceremony drains the chalice. elixir the stimulating fluid or elixir of life used by the pagans has been corrupted into sacramental wine by the christian faith. originally, the liquor used in pagan rituals was drunk to relax and intensify the emotions of those involved in

SATANIC RITUALS

ll not prevail against the four and the nine. v'try'v vuy-kn djn'sh dys-u n'fha'gnir z'j-m'h r'n hy-kre'snvy'k kr'nquar. from the seventh angle is the ruin of symmetry and the awakening of the daemons, for the four and the nine shall prevail against the six. v'nyr vuy-kn hrn-njir vu'a lyz-naa mnaa r'nyrv'y z'j-m'h gry-h'y d'ynkhe cyvaal'k h'y-cvy-rohz. from the eighth angle are the masters of the realm, who raise the temple of the eight trihedrons unto the daemons of creation, whose seal is at once four and five and nine. v'rohz vuy-kn i'inkh-v zy-d'syn ur'bre-el hy'j whreng'n nakhreng'h yh'whreng'n kyenn'h. from the ninth angle is the flame of the beginning and ending of dimensions, which blazeth in brilliance and darkness unto the glory of desire. shub-niggurath: k'fung'n zyb'nos z'j-m'h

ve sustained their land dwelling brethren in aeons past. take comfort in thy briny heritage. arise now, and wrap thyself in the mantle of darkness, wherein all secrets abide [initiate stands and dons the black robe. priest then places amulet around initiate's neck, while saying] priest: i place the amulet of baphomet upon you, and therewith seal thy eternal commitment to satan, lord of thy chosen realm, and thy unyielding loyalty to the wondrous order of his creation. raise thy right hand in the sign of the horns and receive this, thine oath: thou, who have forsworn the divine mindlessness, do proclaim the majesty of thine own being amongst the marvels of the universe. thou rejecteth oblivion of self, and accepteth the pleasure and pain of unique existence. thou art returned from death to

SATANICON

trength and the development of a will of power! satanicon: the book of evil, touches all facets of life and death. in satan s honor! adrian clavex the blackstar church 1993 ce the year one of the age of evil -1- book i: the writ of an antichrist -2- the denouncement of theism: diabolical and xian so many are as infants to religious thought and understanding. so many wander for so long in the gray realm of uncertainty questioning, seeking answers (with good reason; and then searching some more for the truly acceptable. the recognition of truth and value in religious philosophy must begin with personal understanding: looking inward not outward (especially not toward religious doctrines which espouse an unproven/unprovable, non-earthly view or belief: deciphering one s self; realizing one s t

nd objects present visually change, becoming disturbingly disordered; so much so that they become overbearing to the conventional mind. an impulse to flee the immediate area of the disturbance is likely in an attempt to restore equilibrium. the initiate, however, should discipline himself not to hasten from the discomfort of this netherworld of chaos as much may be gleaned from this inner demonic realm. here, the powers of suggestion and magick are extremely powerful. an interpretation of this phenomenon: chaos is an aspect of the other dimension; the darkest realm of the human psyche; a dark and uncharted corner of the mind. heightened creative darkness is the likely scenario to realizing this conscious infernal-dream world. i further theorize that understanding the conflict in the psyche

n and magick are extremely powerful. an interpretation of this phenomenon: chaos is an aspect of the other dimension; the darkest realm of the human psyche; a dark and uncharted corner of the mind. heightened creative darkness is the likely scenario to realizing this conscious infernal-dream world. i further theorize that understanding the conflict in the psyche is the key to descending into this realm: consciously willing, and subjecting oneself to, chaos over reasoned thought and behavior. a final note on this cautionary statement: practitioners may also experience sleep disturbances associated with this tapped conflict in the psyche waking suddenly from sleep, though still caught up in the chaos, which after several seconds, dissipates. suggestions for inner magickal art: concerning pas

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

crificial priest is chosen by lot. the congregation then assemble in the temple and the rite begins. the priestess serves as the altar for this rite whilst the opfer is held by the temple guardian. the master and the mistress then conduct the rite which begins with a ritual dance accompanied by the rhythmic chanting of "binan ath ga wath am" the master of the temple opens a nexion, or gate to the realm of the dark gods from which the dark gods will presence themselves if the rite is successful. the opfer-priest is then united with the priestess in coition whilst the priestess visualises the gate opening further. the priest is then led away to a secluded place where the master of the temple will then perform the ritual sacrifice. returning to the temple the master will present the mistress

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

matters in life: how to live life well and fully, and how to heal the wounds of society. if religion is understood in its broadest terms, as a belief system that sets moral standards, talks about the appropriate place of humans in the universe, and answers questions about how to lead a good daily life, then confucianism is a religion. confucianism does have some things to say about the spiritual realm and tian, the godlike principle by which the universe is ordered. confucius, describing the passage of his life, explains in the analects, at fifty i understood the decree of heaven. in other words, he felt that he had been appointed to his task by a spiritual power above his understanding. confucius also told his followers never to neglect the offerings due to heaven. in fact, such rituals

ter proved that atoms were essential elements of matter, but they could be further divided. photo researchers, inc. reproduced by permission. world religions: almanac 215 greco-roman religion and philosophy socrates and plato with socrates (469 399 bce, greek philosophy entered a new period. the sophists had already shifted discussions away from the substance of nature, or natural science, to the realm of morality and society. morality is a system of acceptable human behavior. socrates deepened and expanded the trend. he dismissed the material and physical theories of earlier thinkers to focus on the thoughts and opinions of individuals. this led him to inquire into the nature of such virtues as courage, justice, and morality. he developed an ethical system of behavior rather than attempti

o-called allegory (symbolic story) of the cave. these prisoners are chained with their backs to the cave opening. the only images they see are shadows cast upon the wall of the cave by actual objects outside. thus, what humans, trapped within physical bodies, experience through the senses is only a shadow of actual reality. plato taught that at death, souls leave their bodies and enter the higher realm of the eternal forms. there, each soul chooses a new body and life, thus forgetting the lessons learned in the higher realm. over the course of a lifetime humans are sometimes able to recapture the wisdom hidden within. world religions: almanac 229 greco-roman religion and philosophy sacred symbols there is no one powerful symbol that represents either greek or roman religion. instead, vario

s created when three brothers, odin, vili, and ve, killed a giant, whose body became the earth. these brothers then created humanity from two trees. another god, rig, came to earth to create the social classes. the gods granted humans od, or ecstasy, to separate them from the animals and to provide them with a connection to the gods. asatruars believe that when they die, evil people are sent to a realm of torment called hifhel (or hiflhel, while those who have lived well are sent to a place of peace called hel (which, oddly, is the word from which the word hell is derived. asatru rituals are conducted by priests (gothi) or priestesses (gythia. they can be conducted in permanent or temporary sites, as long as the space is consecrated, or blessed. there is no canon, or official group, of tex

d that the god bile (also known as bel or belenus) transported the dead to the otherworld, where life continued in much the same way that it did on earth. believing that the soul was immortal, druids believed that after death the soul was reincarnated, or reborn, into the body of another living thing. after a soul learned what it could from the ongoing cycle of reincarnation, it moved to a higher realm, eventually arriving at the source, the flame of existence of which humans represent sparks. druids celebrate midsummer s day, the start of summer, with a ritual at stonehenge, england. neo-pagan religions are closely linked to nature, and their holy days often include the first day of the start of the four seasons. archive photos/getty images. 380 world religions: almanac neo-paganism curre

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

ne another in a land of plenty. you see, there is more to all this than meets the eye, and the ignorant man is much less than his ancestors who once had the gnosis because he has forgotten many of the great truths and principles apportioned to the race of men when its days were short. yes, man has been deceived and cheated by the purveyors of mysticism and deceit. today, ignorant man lives in the realm of choices and confusion, but instead of choosing to seek the power of the force for himself, he has instead traveled the hot, dusty road that ends in failure, deceit and submission to mysticism. he has let the profane mystics talk him out of his inheritance. because of this, ignorant man has been mistakenly battling against something within himself which he doesn't understand, and the harde

weak removed from among the strong. this world is no prize. that is why it is said that "the meek shall inherit the earth" this planet is the consolation prize for losers who can never raise their sights to coexist in camaraderie and purpose with the magnificence of lucifer, the master of the universe. yes, part of man lives in the physical world of earth and sky, but the rest of him lives in the realm of the astral, beyond the veil which separates him from his self of power and those who have gone on before to reign in majesty with lucifer as a spiritual warrior or forever grovel in submission to one of power who has the knowing. whenever a person forgets their spiritual ties with that other realm, they lose contact with the force which sustains them and they become weak and lost, seeking

way clear, we can't help but try to clear the way of our fellows. however, this is often very hard work as many of the family of man won't listen and insist upon tripping anyway. here is wisdom: although we choose to take responsibility for our own actions, we never take responsibility for others. after all, it's their rock, and they can do with it as they choose. we are aware that we live in the realm of choices where confusion and chaos reign. therefore, we consider well each of them. when there is just one water hole, we seldom stir up its mud. so it is that clear thinking is paramount to clear seeing and clear seeing is tantamount to clear understanding. therefore, one of the first lessons a warrior learns is to clear his mind of errant thoughts so he can assess what he sees. later, he

ut do it in a very positive manner. remember: learn to pay attention to your thoughts, for the thoughts you dwell on today will surely later manifest themselves in your own reality. you are an accident waiting to happen until you become aware of the power in your thoughts. your attitude is important: any task you approach or any transaction you make or any interaction you have with others in this realm or the next will most certainly be affected by your attitude and how you present yourself and your ideas. a bad attitude is like a cloud of stink, and it will follow you, permeating all you touch until you rid yourself of it. in other words should your attitude be negative, dark, evil or selfish, failure will loom upon your horizon. on the other hand, if your attitude is open, light, fair an

onsciousness later leaves the tired and worn physical body, it certainly doesn't want to snap back into the bright and light world of spirit, having forgotten all it once knew about that life. that would be like adding insult to injury and suffering the rigors of being an infant on both ends of the cycle. surely, you can see the point. true, parents and family will help a person into the physical realm as best they can, and true, those who have gone on before will help us get up and running on the other side, but all that takes time and is uncomfortable, inconvenient, and unnecessary. therefore an adept will attend to both his or her aspects, keeping them in good condition and at the ready for whatever journey may be proffered. a sound, right-thinking mind and a healthy physical body are n

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ack, o italy, to thy majestic wrecks! on the alps his soul breathes the free air once more. free air! alas! let the world-healers exhaust their chemistry; man never shall be as free in the marketplace as on the mountain. but we, reader, we too escape from these scenes of false wisdom clothing godless crime. away, once more "in den heitern regionen wo die reinen formen wohnen" away, to the loftier realm where the pure dwellers are. unpolluted by the actual, the ideal lives only with art and beauty. sweet viola, by the shores of the blue parthenope, by virgil's tomb, and the cimmerian cavern, we return to thee once more. chapter 1.ix. che non vuol che 'l destrier piu vada in alto, poi lo lega nel margine marino a un verde mirto in mezzo un lauro e un pino "orlando furioso" c. vi. xxiii (as h

it not time to think of dinner? the mullets here are remarkably fine" chapter 2.ix. wollt ihr hoch auf ihren flugeln schweben, werft die angst des irdischen von euch! fliehet aus dem engen dumpfen leben in des ideales reich "das ideal und das leben" wouldst thou soar heavenward on its joyous wing? cast off the earthly burden of the real; high from this cramped and dungeoned being, spring into the realm of the ideal. as some injudicious master lowers and vitiates the taste of the student by fixing his attention to what he falsely calls the natural, but which, in reality, is the commonplace, and understands not that beauty in art is created by what raphael so well describes, namely, the idea of beauty in the painter's own mind; and that in every art, whether its plastic expression be found i

worship' yes; i know why the real world has ever seemed to me so false and cold. i know why the world of the stage charmed and dazzled me. i know why it was so sweet to sit apart and gaze my whole being into the distant heavens. my nature is not formed for this life, happy though that life seem to others. it is its very want to have ever before it some image loftier than itself! stranger, in what realm above, when the grave is past, shall my soul, hour after hour, worship at the same source as thine "in the gardens of my neighbour there is a small fountain. i stood by it this morning after sunrise. how it sprung up, with its eager spray, to the sunbeams! and then i thought that i should see thee again this day, and so sprung my heart to the new morning which thou bringest me from the skies

ed his splendour from milan to the sicilian realms. visions of high ambition were then present with him nightly and daily. had he lived, italy would have known a new dynasty, and the visconti would have reigned over magna-graecia. he was a man such as the world rarely sees; but his ends, too earthly, were at war with the means he sought. had his ambition been more or less, he had been worthy of a realm mightier than the caesars swayed; worthy of our solemn order; worthy of the fellowship of mejnour, whom you now behold before you" the prince, who had listened with deep and breathless attention to the words of his singular guest, started from his seat at his last words "imposter" he cried "can you dare thus to play with my credulity? sixty years have flown since my grandsire died; were he l

bosom and call my own "and is it to be man at last, that thou hast aspired to be more than man "but a child, a second viola" murmured zanoni, scarcely heeding the son of light "a young soul fresh from heaven, that i may rear from the first moment it touches earth, whose wings i may train to follow mine through the glories of creation; and through whom the mother herself may be led upward over the realm of death "beware, reflect! knowest thou not that thy darkest enemy dwells in the real? thy wishes bring thee near and nearer to humanity "ah, humanity is sweet" answered zanoni. and as the seer spoke, on the glorious face of adon-ai there broke a smile. chapter 4.x. aeterna aeternus tribuit, mortalia confert mortalis; divina deus, peritura caducus "aurel. prud. contra symmachum" lib. ii (the

SPENSER THE CULT OF THE ALL SEEING EYE 1960

t on the observer "consciously or unconsciously the artist spoke the truth. psychiatrists tell us that this school of insidious humbug is simply an elaboration of the policy of the interruption of ideas leading to total incoherence and madness 'cubist' art is an effort to produce certain psychic effects obtainable by optical illusion. beauty has noihing to do with it. the cubist school is not the realm of art at all. it belongs to that of medicine and psychic science. those who forget that this devastating fad of 'the interrupted idea' can be extended to music, literature and every other phase of human effort, do so at their own peril "a mind that is positive cannot be controlled. for the purposes of occult dominion minds must therefore be rendered passive and negative in order that contro

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

is the eternal itself that the mystai seek to possess; they have first to awaken the eternal to existence within them, and then they can speak of it. plato s hard saying is absolutely true for them, that the uninitiated sink into the mire, and only those who have passed through the mysteries enter into eternity.8 that is the meaning too of sophocles fragment: thrice blessed when they come to the realm of shades who have seen these rites! they alone have life, for the rest there is only pain and toil.9 that is why to speak of the mysteries is at the same time to tell of dangers. for is not to lead someone to the door of the underworld to rob that person of happiness, of the very meaning of life? a terrible responsibility is incurred by such an act. and yet the initiates had to consider whe

within was what they called their true spirit, the spirit of which they themselves were the product. it was as though a new being had penetrated them and taken possession of their faculties. such a being stood between them, in their ordinary identities, and the supreme cosmic power or godhead. it was the true self or daimon that the mystai were seeking.13 they had come into existence in the great realm of nature, but nature s work was incomplete, and its fulfillment had to be undertaken by human beings themselves. to accomplish that within the gross conditions of nature, however, which included even the empirical personality, was impossible. for in that realm the limit of development had already been reached. one therefore had to leave nature behind, and thus to construct further within th

atical ideas inapplicable; but they would remain intrinsically valid in themselves. when the soul withdraws into itself, only then is it able to bring forth such eternal ideas.53 therefore the soul is akin to the true, the eternal, not to the transitoriness and appearance of the sense-world. hence socrates asserts: platonic mysteries 49 but when the soul investigates by itself, it passes into the realm of the pure and everlasting and immortal and changeless; and being of a kindred nature, when it is once independent and free from interference, consorts with it always and strays no longer, but remains, in that realm of the absolute, constant and invariable, through contact with beings of the same nature. and this condition of the soul we call wisdom. now, see whether this is our conclusion

wild. when myth and mysteriosophy 69 the chariot meets with an obstacle on its path, the headstrong beast seizes the chance of impeding the reliable one and defying the charioteer. and when the chariot reaches the point of ascending in the wake of the gods up the celestial steep, the intractable horse throws it into confusion. whether the chariot can surmount these difficulties and attain to the realm of the supersensible depends on their relative strengths and so whether the good horse can gain the mastery. but the soul can never raise itself to the divine without some sort of a struggle. some souls rise higher in their pursuit of the eternal vision, others less high. those souls that have attained the transcendent vision are kept safe until the next cycle, while those who have seen noth

erished and cared for by his consort isis. after his death, he caused a ray of light to fall upon her and she bore his son horus, who then takes over the earthly tasks of osiris; he is the second, still immature osiris, but he is in process of becoming an osiris in the full sense. this true osiris is to be found in the human soul. for although the soul is to begin with connected to the transitory realm, it is destined to give birth to the eternal. humanity may therefore be termed the tomb of osiris; it is our lower nature typhon, or set that has killed him. the love that is present in his soul isis must cherish and care for the members of his corpse, and then the higher nature or eternal soul horus can be born, and in due course rise to the state of being an osiris. this then is the initia

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

ercial break- resume 23:17] gs: okay, we're back on the investigative journal. i'm your host, greg szymanski. and let me tell you, as an interviewer, and someone who has researched the illuminati for a long time. it started way back when, when i was a young reporter in rome. it's a whole different ballgame when you're actually talking to someone with experiences like this. it takes it out of that realm of what is quasi-fiction fact, into the realm of reality. it's- it's really shocking. and, uh, i'll be honest with you. this is a story, uh, that folks, you have to listen to- because this is going on in our country. all the things you're seeing regarding our rights being taken away, the police state, the war in iraq, 9/11- all these things have to do with this powerful group. svali, you kno

TECHNICIANS GUIDE TO THE LEFT HAND PATH

h of least resistance, it is this way that leads to eventual compliance, unity and oneness with god. true evil then, is expressed through spiritual transformation that occurs by following the paths of resistance, it is this way which leads towards the dissent, separation and individuality of the psyche from god. the environment of the devil, and of true evil cannot, and does not, exist within the realm of nature/matter as we perceive it. this is the realm of god, to place the devil within this environment makes the devil nothing more than a puppet of god- dancing an eternal dance not of his own making. the single most indentifying factor of the prince of darkness is that he has no master other than himself. so, what is the precise non-natural environment that true evil and the devil- in wh

of god- dancing an eternal dance not of his own making. the single most indentifying factor of the prince of darkness is that he has no master other than himself. so, what is the precise non-natural environment that true evil and the devil- in what ever form- works within? the environment from which true evil is manifest, and in which the prince of darkness makes his presence known is within the realm of human consciousness, human thought and ideas- the mind. these are then transferred from the abstract plane of existence- our individual thoughts and ideas- into matter through various creative and artisitic manifestations, intellectualism and their resultant works. the realm of the prince of darkness lies within the mind of man as opposed to a manifestation into matter, nature and the uni

ess, human thought and ideas- the mind. these are then transferred from the abstract plane of existence- our individual thoughts and ideas- into matter through various creative and artisitic manifestations, intellectualism and their resultant works. the realm of the prince of darkness lies within the mind of man as opposed to a manifestation into matter, nature and the universe- that which is the realm and reflection of god. the first is encapsulated within the untouchable separation of abstract thought and individual consciousness; the second lies within the denser material of that which exists outside of thought and consciousness, all of which impact and influence one another in various ways. so, we can state unequivocably that true evil is the denial of the self to move towards unificat

f metamorphoses (xeperu) that changed him from a farm hand to a star in the constellation of the thigh. the second text is the book of knowing the spiral force of re and the felling of apep. this protective formula, which ramses iii, son of setnakt, inscribed on certain border monuments, shows two setian particularities. firstly, it has an unnamed god coming into being in the psychic (subjective) realm as the god xephra- previously it had been held that neith, a goddess of nature, had transformed herself into the xephra beetle. secondly, the spell which gives the magician one of the powers of set, which is to slay apep, the dragon of delusion. with the coming of the xxiind dynasty, egypt entered its long decline. set became a tremendously unpopular deity. his worship ceased everywhere exce

individual is progressing and superseding the ideas of the aeon. this is an important distinction to make. the inability to distinguish between universal or macrocosmic proportion and microcosmic and individuated proportion inevitably leads to a weakening of cerebral or direct connectivity to either. this is due to the fact that proportion has a distinct effect upon items of the same nature. the realm of proportion to understand the idea of aeons upon both the micro and macrocosmic scale we have to grasp a very important concept. this is the concept of the realm of proportion. the realm of proportion is a very simple and ancient modality of thought in which the individual understands that there is a connectivity between man and the universe and that this connection is proportional. each r

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

who, or what, then, is the illuminist accessing in his ritual performance of magic? from my many years of research and investigation into the works and plans of the illuminati, witches, satanists, shamans, masons, and other occultists, i declare without hesitation that what these men are doing knowingly in some cases, unwittingly in others, is calling on, that is invoking devils from an invisible realm("beyond the ordinary human sphere. the occult and the masonic communities can call these evil presences by any coverup name they wish the great white brotherhood, shamballa, planetary entities, the hierarchy, etc, but, in fact, the working of magic, i am convinced, is nothing less than the invocation, or inviting, of devils. this, indeed, is a very dangerous activity; yet the illuminati has

god-consciousness. through development and exercise of will, or magic, says barnwell, a man may live forever as a god. illumined by occult knowledge, the person is able to utilize pent-up psychic energy forces to effect material reality. barnwell refers to this psychic energy force by the hindu term "kundalini" or "serpent power."6 a man possessing serpent power is said to operate in a spiritual realm. as such, he is immune to and beyond any human spectrum of morality. whatever he wills is good, based solely on the results and not on any relative moral scale. in essence, the ends justify the means. in such a relativistic theology, black magic is no lesser in moral standing than is white magic. black is white, bad is good, and all things are reversed. power is the ultimate aphrodisiac oh

lative moral scale. in essence, the ends justify the means. in such a relativistic theology, black magic is no lesser in moral standing than is white magic. black is white, bad is good, and all things are reversed. power is the ultimate aphrodisiac oh, how thrilling to the egomaniacal illuminati is the realization that they possess 32 codex magica and wield such awesome power within the planetary realm. power is addictive. former secretary of state and illuminati insider extraordinaire henry kissinger once smiled and confided "power is the ultimate aphrodisiac" to communicate ultra secret, coded, visual messages of an evil and conspiratorial nature to each other or to the whole group by way of the world's most influential media, with no fear of being reprimanded or of ever being punished f

ignorant masses must give them great emotional delight. it inspires in them the desire to accomplish even greater occult aims. as shakespeare once wrote "the world is mine oyster which i, with sword, shall take and plunder" yes, the world is their "oyster" and some in the illuminati hierarchy are so infused with the carnal ambition and lust to power they even seek to conquer and reign the starry realm beyond the surly bounds of this planet. it was british colonialist plotter cecil rhodes who once declared "i would annex the planets if i could" somewhat less grand and pretentious in his ambition for power but nevertheless worth recalling is former house speaker newt gingrich, so full of himself sitting at the top of the heap in the u.s. congress that he once told an audience "my goal is to

erful is the design of the talisman, symbol, hand sign, etc, the more likely a higher level entity a being higher on the spiritual totem pole or pecking order so to speak will be induced to participate in performing the desired magical act. that is, the greater the force of magic that will be applied. a great entity, perhaps a prince or other high-up territorial potentate in the demonic spiritual realm, is naturally thought to possess the power to force changes in the real world. it is no accident that in the bible, the last day, endtimes world ruler and his earthly human companions are said, to worship the "god of forces" ritual ceremonies and demons of secret societies the leaders of the secret societies of the illuminati would have to be supreme dullards not to recognize the demonic for

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

d greek teachings. it should be noted that this is not the only elemental system in the world. in the orient they have five elements. these being metal, wood, water, fire, and earth. north of the ancient roman empire, the teutonics used frost, fire, and water. while the celtic tribes called them sky, land, and sea. this background denotes sections taken from my personal book of shadows. above the realm of man and elements, there dwells the one which are two. we call it the force, or tao, and we know it as the yin& yang, the archetypical male and female, our lord& lady. in its manifest form it is the spirit flame. below the spirit flame, are the three sacred elements of the sky, the land, and the sea. the sky, is the realm of the sun, moon and stars. the home of the great ones that we call

e two. we call it the force, or tao, and we know it as the yin& yang, the archetypical male and female, our lord& lady. in its manifest form it is the spirit flame. below the spirit flame, are the three sacred elements of the sky, the land, and the sea. the sky, is the realm of the sun, moon and stars. the home of the great ones that we call gods and goddesses. it is the unwritten future, and the realm of dreams. the land, is the realm of man. here we dwell in the present, with the birds, and beasts of this world. this is also the home of the sidhe (the noble ones. this is the realm of reality, and life. the sea, is the realm of mother chaos. the darkness of our spirit, the land of the dead. it is our past, and all things forgotten or left behind. around the sky, land& sea, are the element

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

siris can be traced back to the time of the pyramid texts and forward to the decline of egyptian religious history. the cosmology of osiris may be divided into two periods. the earlier one extended up until the time of the pyramid texts, during which he was a peaceful political power, an administrator of a higher culture, the unifying factor in bringing the delta and northern upper egypt into one realm, the ideal husband and father, and after his death, the god of resurrection. the second period extended from the time of the pyramid texts to the common era, when he was primarily god of the dead and king of the underworld. when an ancient egyptian died, the deceased expected to appear before osiris, who would be sitting upon his throne, waiting to pass judgment on him or her. the deceased w

p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 31 ate, to close the eyes and the lips and to keep secret the rites of the cult. all of the early mysteries and mystical traditions appear to center around a kind of mystery play or ritual reenactment of the life of such gods as osiris, dionysus, and demeter, divinities most often associated with the underworld, the realm of the dead, the powers of darkness, and the process of rebirth. because of the importance of the regenerative process, the rites of the mysteries were usually built around a divine female as the agent of transformation and regeneration. while the initiates of the mystery cult enacted the life cycle of the gods who triumphed over death and who were reborn, they also asserted their own path o

that managed to survive the dissolution of the body. many native american tribes believed that the physical body housed two or more souls, which became separated at death. the ancient chinese affirmed three souls set free at death: one remained in the family house to serve as a kind of protector; another watched over the grave site as guardian of the tomb; and the third passed into the invisible realm. the aboriginal people of new zealand, the maori, believe that each of the eyes of the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 36 afterlife mysteries deceased is given a separate immortality: the spirit of the left eye ascends to heaven and is seen as a new dark star in the sky, and the spirit of the right takes flight to reinga, a place beyo

er, a ritual that they believed prevented the evil spirits from approaching the departed s final earthly resting place. the cosmology of certain eastern native american tribes placed two powerful manitous, representatives of the great spirit, on duty in the land of the departed. one of the manitous, chibiabos, like the egyptian god osiris and the hindu judge of the dead, yama, was master over the realm of the dead and escorted the newly arriving souls into their new environment. sometimes there was a process of judgment involved, in which the worthy souls would be allowed to dwell in the land of the departed and the unworthy would be set adrift in space. the other manitou, pauguk, protected the realm of the dead from unwelcome intruders with his bow and arrows. many native american tribes

er. bridey told the astonished hypnotist and the witnesses that her spirit had waited around belfast until father john, a priest friend of her husband s, had passed away. she wanted to point out to him that he had been wrong about purgatory, she said, and added that he admitted it. the spirit world, bridey said, was one in which you couldn t talk to anybody very long they d go away. in the spirit realm, one did not sleep, never ate, and never became tired. bridey thought that her spirit had resided there for about 40 earth years before she was born as ruth simmons (ruth/virginia had been born in 1923, so bridey s spirit had spent nearly 60 years in that timeless dimension) at a second session, bridey again stressed that the afterlife was painless, with nothing to fear. there was neither lo

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ck, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: henry holt, 1998. steiger, brad. the werewolf book: the encyclopedia of shape-shifting beings. farmington hills, mich: visible ink press, 1999. monsters of land, sea, and air while so many of the mysterious creatures that are frightening and disturbing may belong completely to the realm of the supernatural and fanciful, judgment must be reserved concerning some of the monsters reported roaming the forests and jungles. in recent decades a large number of animals previously unrecognized by the experts, although well-known to the aboriginal inhabitants of the locales that were the creatures natural habitat, have been officially discovered. although hunters in kamchatka, manchu

orbis corporation) are accounts of fairy folk guiding humans to achieve material successes, and stories are told of fairy midwives who stand by to assist at the births of favored human children and who remain to guide and tutor them for the rest of their lives. some scholars and researchers of the considerable body of worldwide fairylore maintain that fairies are entities who belong solely to the realm of spirit. many of the ancient texts declare that the fairies are somehow of a middle nature betwixt man and angel. some biblically inspired authorities have sought to cast fairies as an earthly incarnation assumed by the rebellious angels who were driven out of heaven during the celestial uprising led by lucifer. these fallen angels, cast from their heavenly abode, took up new residences in

concept of the wee folk as mostly benign mischievous, perhaps, but never evil. alexander pope (1688 1744) wrote lovely passages idealizing fairies, but once satirically remarked that he believed many of the woodland sprites were possessed by the souls of deceased socialites who even after death refused to give up earthly amusements. sir walter scott (1771 1832) emphasized the beauty of the fairy realm and the struggle of the fairies to achieve humanlike souls. the famed poet william butler yeats (1865 1939) had a nearly obsessive interest in the supernatural and strongly believed in fairies. it was the creator of sherlock holmes, sir arthur conan doyle (1859 1930, who came t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 102 mysterious creatures fa

dreams were being examined from a physiological perspective. the ancient notion that god spoke directly to men in dreams was pretty much dismissed by a culture that was becoming more scientific and materialistic. then came the groundbreaking work of sigmund freud and carl g. jung. in 1899 sigmund freud (1856 1939, a viennese psychiatrist and the founder of psychoanalysis, brought dreams into the realm of the scientific community with the publication of his monumental work, the interpretation of dreams, in which he maintained that the dream is the guardian of sleep and the royal road to understanding the human unconscious. freud s theory was basically that the dream was a disguised wish-fulfillment of infantile sexual needs, which were repressed by built-in censors of the waking mind. the

n of freud s emphasis on sexual symbolism does occur occasionally in modern electroencephalographic dream research, but he further observed that human thought processes are too t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 118 mysteries of the mind dreaming of worlds beyond (andrew c. stewart/fortean picture library) sigmundfreud brought dreams into the realm of the scientific community with his publication the interpretation of dreams. varied to allow any single, unitary explanation of dreaming to be adequate. swiss psychiatrist carl g. jung (1875 1961, a student and later dissenter of freudian techniques, added new dimensions to the understanding of the self through dreams. from jung s perspective, freud expressed a contempt for the psyche as a

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

arot is established on the premise that each human being is his or her own macrocosm. although comprising a distinctive universe in miniature, the individual still functions as a component of the cosmic macrocosm. in the world, humans must have a society, with institutions to perform collectively for them the functions they cannot accomplish as individuals. again, the situation is the same in the realm of the tarot. seeking to foretell the future through the tarot cards is an extremely ancient means of divination. each card in the deck has acquired a traditional interpretation over the centuries, and the reader.or person telling the fortune. must become familiar with these meanings in order to give an accurate reading for the querent, the person seeking the foretelling of his or her future

gleap h before tracing the first word. individuals who begin writing in this way are also prone to gleap h enthusiastically into their undertakings. if the left margin of the writing is overly wide, the writer may have erected a facade to conceal true feelings. since the hand must travel from left to right to execute a line of writing, a narrow left margin indicates a reluctance to move into the realm of action. the complete absence of a left margin may symbolize the writer fs subconscious desire to return to an infantile state of dependency. individuals who set themselves apart from others because of snobbishness or pride leave inordinately wide left margins, but the graphologist must be careful, for such margins are also characteristic of the writing of shy persons. if the left margin w

THE GOD OF THE WITCHES

lifetime; and it hasalways been remarked that rufus not only kept this promise but throughout his life he never interfered withany benefactions which his father had made to christian foundations. on lanfranc's death rufus was nolonger bound by his promise; and, as freeman puts it "one aspect of the reign of william rufus sets himbefore us as the enemy, almost the persecutor, of the church in his realm. the god of the witcheswilliam rufus[1]61the stories told of rufus bear all the marks of truth and show him as definitely a pagan. he jeered openly atchristianity, delighting to set jews and christians to discuss the merits of their respective religions; heplundered churches and religious establishments "have ye not chests full of bones of dead men, but wroughtabout with gold and silver, sai

THE GOLDEN ESSENCE

e mother s family that the dead used to re-enter serial time in the form of reborn humans; this is a deep mystery that is central to the importance of the deep feminine. the masculine mysteries the masculine mysteries have been mostly discussed in the preceding sections; only a touch up is required here. the masculine mysteries revolve around the fire, and the descent of the fire-bringer into the realm of mortality, its (his) merging, incarnation, trials and ordeals, and finally death, rebirth, and triumph. the lord of fire and light, the son of the father, cannot and does not triumph without the force of the feminine to act as his firm basis, his ultimate source, as well as the perfect objects of his love, and finally, as his healer and redeemer, as we shall se. of course, the masculine m

THE KEY TO THE MYSTERIES

osed eyes. why- because this absurd is the infinite source of reason. the light springs eternally from the eternal shadows. science, that babel tower of the spirit, may twist and coil its spirals ever ascending as it will; it may make the earth tremble, it will never touch the sky. god is he whom we shall eternally learn to know better, and, consequently, he whom we shall never know entirely. the realm of mystery is, then, a field open to the conquests of the intelligence. march there as boldly as you will, never will you diminish its extent; you will only alter xi its horizons. to know all is an impossible dream; but woe unto him who dares not to learn all, and who does not know that, in order to know anything, one must learn eternally! they say that in order to learn anything well, one m

to science. the object of faith is the unknown; science may seek it, but not define it; she is then obliged, at least provisionally, to accept the definitions of faith which it is impossible for her even to criticize. only, if science renounces faith, she renounces hope and love, whose existence and necessity are as evident for science as for faith. faith, as a psychological fact, pertains to the realm of 94 science; and science, as the manifestation of the light of god within the human intelligence, pertains to the realm of faith. science and faith must then admit each other, respect each other mutually, support each other, and bear each other aid in case of need, but without ever encroaching the one upon the other. the means of uniting them is- never to confound them. never can there be

ig tieck "if, for example, as an ancient tradition informs us, some of the angels whom god had created fell all too soon, and if these, as they also say, were precisely the most brilliant of the angels, one may very well understand by this 'fall' that they sought a new road, a new form of activity, other occupations, and another life than those orthodox or more passive spirits who remained in the realm assigned to them, and made no use of liberty, the appanage of all of them. their 'fall' was that weight of form which we now-a-days call reality, and which is a protest on the part of individual existence against 152 its reabsorption into the abysses of universal spirit. it is thus that death preserves and reproduces life, it is thus that life is betrothed to death. do you understand now wha

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

the fires of the elphame world. it is the trance which guides the spirit towards this darkness of earth or the light of the air, where spirit is illuminated in the bountiful light of self-deification. the sabbat exists in the mind and is performed in the spirit. the luciferian has instinctual knowledge that he or she has opened a current, by their own predilection, which intrinsically blends the realm of fantasy with in-flesh reality. when one drops to one knee in the forest or hidden place, summons the power of the earth and that which lies in their circle of being, the mind is guided to the celestial and empyrean (meaning the highest heavens) sabbat from those words chanted in waking can the tranceways be met and the will made flesh. the luciferian path is indeed based in the shadow. th

THE MAGICIAN S KABBALAH

such as thor, ares, mars, horus, and montu. obviously, warfare and revenge are amongst the attributes given to such deities, but one should also see that geburah embodies strict rulership and kingly attributes as well. despite their superficiality, the "conan" adventure stories of robert e. howard depict the translation of the barbarian aspects of geburah into those required by the just king of a realm (learning when to hold one's tongue as effective diplomacy rather than lash out in anger is a lesson learnt from geburah. the weapons of the sephirah are the sword, scourge and spear. in "magick, crowley replaces the spear with the dagger, and states that the weapons symbolise the following essential qualities in the magicians world: scourge dagger chain sulpher mercury salt energy fluidity

d, our "measuring. the new sciences are also based in a more holistic model, where systems theory replaces reductionism, and events are seen in the light of their relationships to the rest of the system, and not as isolated functions. the deities of yesod relate to varying characteristics of the sephirah itself. thus: air: the middle pillar having attributed to it the element of air, yesod is the realm of skygods such as the greek zeus. foundation: by its meaning and placement on the tree, yesod as foundation has such gods as ganesha and shu, like atlas, supporting the world, or heavens. the grade-sign of the golden dawn for this sephirah is that of shu supporting the firmament. moon: as its primary symbol is that of the moon, yesod has attributed to it such lunar deities as diana. also, i

dels and approaches, it is essential that where it is recognised, it is tested. the magician aleister crowley utilised gematria as a "testing of spirits" whilst pathworking or "travelling the aeythrs" in vision. that is, he would ask his scryer to present the entity to be tested with a question or a number, and the entity would be expected to reply appropriately. thus, if a pathworking was in the realm of hod, and a young boy had appeared, he might be asked about the workings of mercury. if he replied with a number which was later discovered to be that of the word "swiftness, his other responses would be considered equally appropriate. the theory is basically that the false spirits will not know the gematria appropriate to the working as they are not consistent themselves with the area bei

ly, i.e. 1, 1+2=3, 1+2+3=6, 1+2+3+4=10 and so forth; kether 1 value of aleph chockmah 3 ab (father, source) binah 6 gg (covering of altar; ha (existence, airhole) chesed 10 bdd (to be secluded; dah (to fly, soar) geburah 15 gzh (shearing, fleece) tiphareth 21 vdai (certainty) netzach 28 hchih (the beast) hod 36 ichidh (oneness) yesod 45 lvt (covering, veil) malkuth 55 klh (bride, dvmh (stillness, realm of death) chapter sixteen; the twenty-two paths dion fortune states that "it is the sephiroth alone that represent natural forces; the paths are states of consciousness. the sephiroth are objective and the paths are subjective" kabbalah does differentiate between the essential nature of the sephiroth and paths, but also maintains their similarity in the divine process by referring to the who

down from those two sephiroth and having path 27 has their uppermost path. the first of which leads down to yesod, and the second to malkuth. connecting hod to yesod we have path 30, the "collective intelligence, and from netzach to yesod we have path 28, the "perfecting (or natural) intelligence. here we begin to deal with the "stellar" or "astrological aspects of the tree, as it relates to the realm of the sky, with air being attributed to yesod. indeed the tarot cards at the base of the tree mirror this scheme, with path 30 having the "sun" card attributed to it, and path 28 the "star" card. through path 28, the "nature of everything in the orb of the sun is completed and perfected, which refers to both basic astronomy and the fact that the "orb of the sun" symbolises the sephiroth abo

THE MIDDLE PILLAR

ne the two pillars of the temple t o me one of the most significant and extraordinary characteristics of modern thought is the widespread circulation of books on psychology in its various branches. there is a general interest in matters dealing with the mind-especially with that aspect of the hinterland of the mind which has been named the unconscious for want of better words and also because its realm at the moment is so ambiguous to us. there could hardly be an educated individual who has not some slight degree of acquaintance with this analytical psychology. even if this familiarity ran only to an acquaintance with several of the more commonly employed cliches-such as libido, the unconscious, conflicts and resistances, neuroses and complexes-that in itself would be indicative of a pheno

ion of very few works which have attracted the attention of but a fractional part of the reading public, little has been written to act as a definitive exposition of what magic really is. inasmuch as something of the nature of modern psychology is at least partially understood by a fair section of the educated world, were it said that magic is akin to and concerns itself with that same subjective realm of psychology, some notion of its character and objectives come within hailing distance. so far as the average man or aspirant to magic is concerned, unquestionably the analytic technique should comprise the first stage of the routine employed in spiritual development. for until one understands himself according to that peculiarly penetrating light which psychology has thrown upon our motive

was conscious at one time or at one stage of development but which has since been lost to consciousness. it is regarded as comprising those psychic faculties which are not conscious. all the various automatic, habitual, and routine actions; all the things that we say and do "without thinking" and all the thousand things we never really "do" at all, these processes are assigned to the unconscious realm, to the principle of the nephesh. to it is related the cerebellum, the hind section of the brain, and it is intimately connected with the glandular and sympathetic nervous systems. as such it is that part of our being which regulates the circulation of the blood, the pulsation of the heart, our digestion and respiration. all the promptings of desire and the urges of passion that spring unbid

l drives and the dynamic urge to expression. its images, the pageantry of dreams and the fantastic adventure of the night, are those supplied by the experience of the day although the dramatization of the actual dream is the exclusive content and prerogative of this plane. where there is an effort on the part of the higher genius or it to transmit noble impulses or inspiration from its own divine realm, the state of swapna has to be passed through. this passage colors the tenor of the impulse, imparting to what may originally have been pure thought and transcendentalism an emotional tone or feeling which is expressed in terms of symbolism. thus whatever ideas are impacted upon our consciousness from higher spheres are tinted with the dream symbolism of the formative world. a wide knowledge

hesh. that is to say the next level of consciousness beneath the ordinary waking state of the active world, is the level of dreams and lurid image and picture. it is the most superficial layer of the unconscious-using this term as the composite of the formative, creative, and archetypal levels of the tree of life. the formative world is that of the warring instincts and unconscious conflicts, the realm of the predatory lusts and passions. it is with this particular level that the analyst must deal in the majority of his patients in order to resolve those conflicts that have their existence in that plane. if there be conflict and incessant warfare here, how can the flow of spiritual energy descend from the higher sephiroth, or, depending upon one's point of view, ascend from the deeper leve

THE NECRONOMICON SIMON VERSION

idence to show that every god and goddess also had both a good and an evil nature, and evil gods were banished in the exorcism formulae of that civilisation as well as the lesser forms of demon. the horned moon as mentioned, the god of the moon was called nanna by the sumerians. by the later sumerians and assyrians, he was called sin. in both cases, he was the father of the gods (of the planetary realm, the zonei, and was depicted as wearing horns, a symbol familiar to the witches as representative of their god. the horn shaped crown is illustrative of the crescent phases of the moon, and were symbolic of divinity in many cultures around the world, and were also thought to represent certain animals who were horned, and worshipped for their particular qualities, such as the goat and bull. t

tion, leaving us with the "white mice and pigeons" of koestler's the ghost in the machine. science, ancient sister of magick, has begun to realize the human potential that resides, inconspicuously, in the spiral-mapped matter of the brain. just as the magicians, accused of trafficking with the devil, were said to have developed tremendous power over natural phenomena, science has ascended to that realm unblamed, and guiltless. the pope has ridden in aircraft. cardinals have flown in 'choppers' over battlefields in southeast asia, urging technological eco-side, invoking christ; pronouncing damnation and the devil on the industrially inferior man. ecce qui tollit peccata mundi. and a rock group from england, home of the anglican heresy, sings of "sympathy" for the devil. pazuzu. tiamat. the

and put away as all the others, until its use is desired. it should never be removed when the sun is in the sky, but only after the night has fallen and the earth grown black, for ninib knows the best the ways of the demons that prowl among the shadows, looking for sacrifice. he knows best the territories of the ancient ones, the practices of their worshippers, and the locations of the gates. his realm is the realm of the night of time. his number is four, as the quarters of the earth, and the following is his seal: the book of entrance, and of the walking the book of entrance this is the book of entrance to the seven zones above the earth, which zones were known to the chaldeans, and to the ancient races that preceded them among the lost temples of ur. know that these zones are governed b

and thou wilt fall to the earth immediately. when the first gate has been entered and the name received, thou wilt fall back to earth amid thine temple. that which has been moving about thy gate on the ground will have gone. recite thine thanksgiving to the gods upon thine altar, strike the sword of the watcher that it may depart, and give the incantation of inanna which say how she conquered the realm of the underworld and vanquisheth kutulu. all idimmu will vanish thereby and thou wilt be thus free to depart the gate and extinguish the fire. thou mayest not call upon nanna till thou hast passed the gate of nanna. thou mayest not call nebo until his gate hast thou passed. similarly for the rest of the gates. when thou hast ascended to the limit of the ladder of lights, thou wilt have know

handed down since the time the elder gods walked the earth, conquerors of the ancient ones. this is the book of ninnghizhidda, horned serpent, the lady of the magick wand. this is the book of ninaxakuddu, the queen, mistress of the incantations. this is the book of asalluxi, the king, the lord of magick. this is the book of azag, the enchanter. this is the book of egura, the dark waters of absu, realm of ereshkigal, queen of death. this is the book of the ministers of knowledge, firik and pirik, the demon of the snake-entwined magick wand and the demon of the thunderbolt, protectors of the arcane faith, the most secret knowledge, to be hidden from those not of us, from the uninitiated. this is the book of asaru, the eye on the throne. this is the book of ushumgallum, mighty dragon, born o

THE PATH OF KABBALAH

his correction, he is equipped with spiritual properties that enable him to enter and remain in the upper world in a state of calmness, eternity completeness and peace. that spiritual degree (of the end of correction) is not described anywhere in kabbalah or the torah, simply because it is indescribable in words. there is no parallel to it in our language. beyond the end of correction there is a realm that is not described anywhere. it is there that we find the secrets of torah. there are subtle hints to that in the zohar and in the talmud. that spiritual state is called maase merkava and maase bereshit. but those are all very subtle hints. it is in fact impossible to describe these spiritual feelings in words because the words and the letters in our language, are valid only in the correc

thoughts that correspond to our current degree are captured. for example: one s current degree does not enable him to reveal new things, but he can raise the level of his knowledge and his descriptive abilities. in this descriptive ability he suddenly begins to see something complex and wide. that is because he has now been given an ability from above to feel a more complex area of the spiritual realm. one s degree determines one s range of influence and his outlook on the world he lives in. as he evolves, his thoughts will grow deeper and he will find new connections between the objects and the phenomenon of reality. it all depends on the level of one s development, which defines the range of his perception of that part of the world of ein sof that he can feel. there is no other way to w

nternal, and the one that is as yet uncorrected external. it is the external part that gives us the sensation of the world around us. this is where the feeling that there is something around us comes from. but the truth is, that every thing i see around me, is actually inside. it is the uncorrected vessels that 58 of 273 create a fictitious reality around me, but a person who enters the spiritual realm feels it at once. when do we begin to need the creator? when he not only makes us suffer, but also lets us understand that it is he who stands behind it. it is precisely then that we cry for help. in that state, the entire agony is concentrated in the point in the heart, where the darkness is felt, and it is in that dark point that the connection with the creator begins. the question will co

before all souls, looking over everything, before the data enters the system, before the pleasure penetrates all other souls. one s coarseness is determined at one s first life in our world. but kabbalah can develop and increase it by dozens of times and reduce the number of times one will have to reincarnate. it accelerates the process of one s ripening for the purpose of attaining the spiritual realm. human torments are an external expression of something that is missing. the torments do not vanish, but the kabbalah replaces the animate-corporeal pains for spiritual pains, ones that come from the absence of spiritual sensation. the qualitative change in the suffering leads to a reconstruction of the internal vessel, the renewal of the soul. the sensation of the light comes hand in hand w

thing he does not have; which would mean that he lacks something. it is impossible to say that because he is complete, and hence lacks nothing. and, that which he needed to create- this is only 107 of 273 the desire to receive from him, because he wants to give. consequently, he only created the desire to receive, for everything else is already present in the creator. connection, in the spiritual realm, occurs as a result of the equivalence of characteristics (desires or wills. separation, in the spiritual realm, occurs as a result of a difference in characteristics (desires or wills. if two spiritual entities have one form, have the same desires (or wills, the same goal- they are attached together, and they are one, and not two. the reason for this is that in the spiritual realm there are

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

words, explain; for being beyond reason, it is both inexplicable and undefinable in rational terms; yet it directs, and the weary traveller, searching for the stone of the wise, has but to follow, guided by the sure and certain hope that if he so will, it will guide him to that great and glorious transfiguration he so ardently desires. time kant, as we have seen, places both time and space in the realm of the a priori; a realm utterly devastated by crowley fs scepticism. spencer in answering the questions, what is space? what is time? replied, gspace is the abstract of all relations of co-existence. time is the abstract of all relations of sequence. h these definitions have been found wanting, chiefly on account of the doubtful connotation of the word abstract, but with mctaggart fs emenda

THE TAROT OF C C ZAIN

nnounces that nature reveals her truths only to the pure in heart, and hides them from the curious and profane. the book half hidden under the mantle signifies that but half of the truth can be discerned by the physical senses, the exoteric side. the esoteric, or other half, must be apprehended through the application of the psychic senses. reason, divorced from intuition, can discern only in the realm of effects; but re-wed to intuition, can remove the obscuring mantle from nature's most secret page and pursue her mysteries at leisure. these mysteries are revealed only in solitude, to the sage who meditates in silence in the full and calm possession of himself. the tiara represents the power of the intellect to penetrate the three realms of existence--physical, astral and spiritual--which

tude of judgment that enables the conqueror to direct this force either to right or left, into mental or physical power as occasion demands. the cuirass signifies resistance; the high held sword is the emblem of physical victory; and the scepter indicates mental conquest. this scepter is surmounted by a square, a circle, and a triangle. the square is the emblem of matter, the circle indicates the realm of spirit, and the triangle is the emblem of mind; together denoting the perpetual dominion of intelligence over all realms and forces of nature. two sphinxes, one white and the other black, are harnessed to the car. a sphinx, as composed of the four emblems of the zodiacal quadrants, indicates the passage of time. the white sphinx signifies fortunate periods, and the black one signifies per

ed the soul, symbolized by the scarab, in its pilgrimage of births and deaths through the mineral kingdom, the vegetable kingdom and the animal kingdom up to the estate of man. the skeleton mowing human heads, hands and feet signifies that the thoughts, works and understanding of man eventually pass from the earth. but the rainbow promises a new life of thought, effort and knowledge in a superior realm. the alchemist--arcanum xiv. in divination, arcanum xiv is regeneration or temperance. arcanum xiv is figured by the genie of the sun holding a golden urn and a silver urn, and pouring from one to the other the conducting fluid of life. the genie is crowned with flame to indicate that it is a spirit; and its feet are winged to signify its rapid movements. the fluid transferred from one urn t

bars signify the inversive forces that hem in and hamper the influence of spirit, represented by the circle. it is the emblem of hatred and division. in the other hand this creature holds the torch of destruction, whose blaze has been applied to the ruins of the temple. he is crowned with flame to indicate he is not of this world, and he has the wings of a bat, to indicate he is a denizen of the realm of darkness. the horn on his nose signifies stubborn rebellion. he has the breasts of a woman and the organs of a man, and is thus hermaphrodite, emblem of selfcenteredness and a being devoid of love. the body is that of a hog, to denote greed. the feet are those of a goat, to indicate the sign capricorn, the home sign of saturn, or satan; the sign most devoted to material ambitions. and the

velops its powers through the functions of social life; its relations to other life-forms. after one life in human form it has acquired self-consciousness and has no need to return to earth. as indicated by the trinity rising from the grave, there are opportunities for family life and other experiences on the next plane, the total ensemble symbolizing this entering into a new and active life in a realm above matter. the adept--arcanum xxi. in divination, arcanum xxi may be read as success or attainment. arcanum xxi is figured by a kneeling young girl playing on a harp of three strings. above is a wreath of twelve flowers, each flower having three blossoms. at each of the four angles of the wreath is a head; the two below being the head of an eagle and the head of a bull, the two above bein

THE WITCH CULT OF ZOS VEL THANATOS

r the blood of the dragon offered from the depths of darkness. i am all sexuality. transudation of hecate here the hag or dark moon of hecate (lilith, by the way of crossroads sheds the flesh to go forth to the sabbat. this ecstasy brings spirit un-form, and the desire of her is shown in her familiars and servitors given spirit flesh. the hands of anubis and hekate are caressing those seeking the realm of the necromance, to dance the endless circle of the serpent s spine, the very dance of witches. the sorcerer he who calls upon the shades of his own alphabet of desire may also awaken to any length the blackened fire of the shadowed one, given from lofty fall above. here the sorcerer in ceremonial robe, calls upon his godforms and desires, that by serpent and flame shall they become flesh

THE ABYSS AND TABAET

cess and interaction may be overpowering and leave you in awe however it is no mystery. mysticism is the act of neo-pagans who are trying to recapture the awe of your parents reading that first fantasy story to you that left your imagination with endless possibilities "the more mediocre, the weaker, the more submissive and cowardly a man is, the more he will posit as evil: it is with him that the realm of evil is most comprehensive. the basest (most dishonourable) man will see the realm of evil that is, of that which is forbidden and hostile to him everywhere the most powerful man, the creator, would have to be the most evil, in as much as he carries his ideal against the ideals of other men and remakes them in his own image" friedrich nietzsche the left hand path adept (whether they know

THE DARK FORCES

ll reach out toward the stars and the new challenges they will bring. 9) our way is difficult and dangerous and is for the few who can truly dare to defy the matrix of forms (like `crosstianity) that stifle the potentiality of our being. it has been said (by nietzsche "the more mediocre, the weaker, the more submissive and cowardly a man is, the more he will posit as evil: it is with him that the realm of evil is most comprehensive. the basest (most dis- honourable) man will see the realm of evil that is, of that which is forbidden and hostile to him- everywhere "the most powerful man, the creator, would have to be the most evil, in as much as he carries his ideal against the ideals of other men and remakes them in his own image- order of nine angleerthe god set by setnakt the best english

THE HOLY BIBLE KING JAMES VERSION

usalem, and jehoshaphat in the forefront of them, to go again to jerusalem with joy; for the lord had made them to rejoice over their enemies. 20:28 and they came to jerusalem with psalteries and harps and trumpets unto the house of the lord. 20:29 and the fear of god was on all the kingdoms of [those] countries, when they had heard that the lord fought against the enemies of israel. 20:30 so the realm of jehoshaphat was quiet: for his god gave him rest round about. 20:31 and jehoshaphat reigned over judah [he was] thirty and five years old when he began to reign, and he reigned twenty and five years in jerusalem. and his mother s name [was] azubah the daughter of shilhi. 20:32 and he walked in the way of asa his father, and departed not from it, doing [that which was] right in the sight o

the letter that the king artaxerxes gave unto ezra the priest, the scribe [even] a scribe of the words of the commandments of the lord, and of his statutes to israel. 7:12 artaxerxes, king of kings, unto ezra the priest, a scribe of the law of the god of heaven, perfect [peace] and at such a time. 7:13 i make a decree, that all they of the people of israel, and [of] his priests and levites, in my realm, which are minded of their own freewill to go up to jerusalem, go with thee. 7:14 forasmuch as thou art sent of the king, and of his seven counsellors, to enquire concerning judah and jerusalem, according to the law of thy god which [is] in thine hand; 7:15 and to carry the silver and gold, which the king and his counsellors have freely offered unto the god of israel, whose habitation [is] i

the god of heaven, shall require of you, it be done speedily, 7:22 unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing [how much] 7:23 whatsoever is commanded by the god of heaven, let it be diligently done for the house of the god of heaven: for why should there be wrath against the realm of the king and his sons? 7:24 also we certify you, that touching any of the priests and levites, singers, porters, nethinims, or ministers of this house of god, it shall not be lawful to impose toll, tribute, or custom, upon them. 7:25 and thou, ezra, after the wisdom of thy god, that [is] in thine hand, set magistrates and judges, which may judge all the people that [are] beyond the river

e prince of the eunuchs brought them in before nebuchadnezzar. 1:19 and the king communed with them; and among them all was found none like daniel, hananiah, mishael, and azariah: therefore stood they before the king. 1:20 and in all matters of wisdom [and] understanding, that the king enquired of them, he found them ten times better than all the magicians [and] astrologers that [were] in all his realm. 1:21 and daniel continued [even] unto the first year of king cyrus. 2:1 and in the second year of the reign of nebuchadnezzar nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. 2:2 then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the chaldeans, for to shew the king his dreams. so they came and stood befor

set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; 6:2 and over these three presidents; of whom daniel [was] first: that the princes might give accounts unto them, and the king should have no damage. 6:3 then this daniel was preferred above the presidents and princes, because an excellent spirit [was] in him; and the king thought to set him over the whole realm. 6:4 then the presidents and princes sought to find occasion against daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he [was] faithful, neither was there any error or fault found in him. 6:5 then said these men, we shall not find any occasion against this daniel, except we find [it] against him concerning the law of his god. 6:6 then these presidents

THOUGHTS ON SETH

ith seth after thoth helps him rediscover his true nature. this is nowhere in any gd materials i can find. as far as the stella matutina (as recorded in regardie's books) goes, seth is simply the golden dawn's "satan" in the christian sense of the word. this won't do (note: the idea that horus could ever completely defeat and destroy seth is nonsense anyway. seth is the foundation of the material realm. seth is form and structure. he unlies malkuth in such a way that were he removed, reality itself would collapse into the primal chaos. according to his legend, every night seth rides the barque of millions of years the solar boat and every morning before the dawn he slays apep, the demon of chaos and entropy who blocks its passage, so that the barque may rise aga in. without seth, the sun w

ides the barque of millions of years the solar boat and every morning before the dawn he slays apep, the demon of chaos and entropy who blocks its passage, so that the barque may rise aga in. without seth, the sun would never rise and the darkness would be eternal) so meditating on what i know of the godform, i come up with. material world as has been said, seth grounds the temple in the material realm, in malkuth, which is where his throne is on the tree of the 0=0 temple. in fact, he sits in the black area of the circle of malkuth. then there is "xepher, as the temple of set understands it the drive "to become. this encompasses some attributes that can (obviously) be taken to evil extremes; intelligence, drive, ambition, cunning, engineering, competitive spirit, pride in accomplishment

TYSON DONALD NEW MILLENNIUM MAGIC

end to produce specific magical effects; the disbelief of skeptics will communi- cate itself to them on an unconscious level and will undermine their faith, making magic impossible. the best remedy for skepticism is experience. once a successful act of magic has been accomplished, even a small one, the barriers of doubt against future magic are weakened. new magi usually find early success in the realm of the psy- chological, where science assures them that the will can exert an effect. only later with the support of increased confidence will they move into physical magic. it is not that one is easier than the other, but rather, that the magus expects mental magic to be easier than physical. expectation makes it so. all is mind the greatest barrier to magic is the modern zeitgeist. zeitgei

re- ation, and then to carry that blaze of glory back into everyday reality where it can be shaped and forged on the anvil of the soul by the hammer of the will-this is the awesome power and the terrible responsibility of the magus. may you use it wisely. t he all is divisible into two fundamentally different parts. on one side of the dividing plane is the universe of forms called the cosmos, the realm of motion and light. it comprises not only the everyday world of the five sens- es but also the infinite number of polarities that spring from manifest being-hot and cold, day and night, good and evil. whenever a thing is perceived as indepen- dent or unique, it falls onto the side of the division that is the manifest universe. cosmos is larger than the scientific universe of galactic cluste

ng it conveys (since each facet and line are interchangeable with every other facet and line, reveals that the distinction between polarities of choice is only apparent, not absolute. this does not mean that good is the same as evil. polarities are real to the per- ception of humanity. no one can disregard love-hate, hot-cold, or up-down with impunity. but the model suggests that from outside the realm of forms (a perspec- tive only available to the unmanifest) one choice can replace another. consider yes and no as opposite ends of a piece of string. yes/no would be the middle point between the ends. one end looks very much like the other. the only distinction is that one end is on the left and the other end on the right. if you walk around to the other side of the string, the end that was

have experienced the light, which is a universal phenomenon cutting across times and cultures. however, it should be understood that it is not a physical radiance in its essence, and no mere mortal could endure its unalloyed puri- ty "the light which no man can approach unto; whom no man hath seen, nor can see (i timothy 6: 16. what is perceived as the light is only a reflection in the physi- cal realm of the vibration of divine spirit. physical white light is the highest metaphor the human mind can create to suggest the true desire and purpose of the unmanifest. a man or woman need not be a prophet to experience it. it can, and has, descended upon the most humble of persons, and in all cases has transformed their lives. for the light conveys, in deeper language than words, deeper than ima

christianity, indeed as old as time, for it is a uni- versal symbol that conveys an unchanging meaning to all peoples, whatever the outward interpretation that may be forced upon it. the pattern the titan prometheus took when bound to the pillar by zeus was a cross. the teutonic god woden, or odin, crucified himself on the eternal ash yggdrasill in order to peer into the mysteries of the timeless realm where magic is born. in other cultures the same mystical message is conveyed in slightly different forms. the sioux indians used to suspend their braves by their pectoral muscles so that they might receive illumination through suffering. in the mythology of the maya, the severed head of the sacrificed divine being hun-hunahpu, when placed in a tree, caused the tree to flower. one prominent w

TYSON DONALD SOUL FLIGHT

rin really takes place on the astral level. the entire astral world is easily molded by the mind, and this applies also to the astral body of the traveler himself. shamans during soul flight do not meet spirits in the ordinary world, but rather they do so in the higher realms in which the spirits dwell. the shaman possesses an extraordinary fiat to travel unhindered between the intermediate human realm and both the higher realm of the spirits and the lower realm of the dead. he does so for the purpose of carrying out the duties of his profession, which is of vital interest not only to the members of his tribe but also to those classes of spirits who are related by ties of ancient blood to the tribe. in primitive cultures, it was often believed that humans and spirits could interbreed. the

sited by the hero aeneas, as a pleasant place of smiling lawns and happy groves "here a bright sky robes the fields with fuller radiance and with dazzling light: and they know their own sun, their own stars. some exercise their limbs on grassy wrestlinggrounds; in sport they contend, and struggle on the yellow sand: some mark the measure with their feet, and sing songs."46 fairyland is the astral realm where human beings who have projected their consciousness out of the physical world perceive and interact with the race of spirits known in europe, and particularly in celtic countries, as fairies. it is commonly thought to be the place where fairies live, but since human beings only are aware of fairies in this place when they themselves are present, this is not something that can be stated

wn. the greatest active power in chess is held by the queen. queen elizabeth i of england was often compared with the queen of fairies, an association she played up to the hilt as a way of impressing her less educated subjects. her mother, anne boleyn, had been rumored to be a witch, so it was not such a leap to believe that elizabeth herself had commerce with the fairies, or even commanded their realm, just as she commanded the realm of england. the poet edmund syenser (c. 1552-1599) wrote the epic poem the faerie queene in 1590 in order to do homage to elizabeth. contrary to popular belief, queen mab was not the fairy queen of england "when mab is called 'queen' it does not mean sovereign, for titania was oberon's wife, but simply female; both midwives and monthly nurses were anciently c

nd of fairy, because the fairies taught them many secret arts, and continued to watch over them and assist them after their return to the human world. when fairy abductees are asked what transpired in the land of fairy, they discover that they cannot remember, or remember but refuse to speak about it, or try to speak and find themselves unable. commonly, the elapse of time is greater in the human realm than in the fairy realm; a man who believes himself gone but a day may find that a year has passed. this is the case in the scottish folk tale cnoc an t-sithein (the fairy knoll. a man on the isle of barra was out walking when he heard beautiful music coming from under the ground. he lifted a broad, flat stone and descended the hidden stair beneath to discover the piper, who kindly invited h

. he regarded it as a synchronistic event, a mirroring in the outer material world of the tension within the human psyche that was generated by this transitional phase. jung viewed the round shape of flying saucers as an unconscious compensation for the division of the western world by the iron curtain, a futile attempt to restore wholeness by projecting symbols of wholeness into the heavens, the realm of the gods. the beginning of the last great astrological age, that of pisces, coincided with the founding of the christian religion. each age spans approximately 2,120 years. jung intimated, without ever explicitly stating it, that the coming of the age of aquarius, accompanied by these spectacular signs in the sky, might herald the ending of the present christian era in the west, and he fe

TYSON DONALD THE MAGICAL WORKBOOK

m variously as akasa (akasha, aether (ether, spirit, or light. the elemental colors of the tattwa symbols do not agree with the common golden dawn colors for the elements. no attempt was made to reconcile this conflict, and it often causes confusion in the minds of students. the tattwa symbols were used mainly as astral gateways during scrying in order to access the elemental planes of the astral realm, or as representatives of the elements during meditations upon the natures of the elements. they were also sometimes employed to graphically embody the forces of the elements on talismans, amulets, and sigils. they are encountered in modern systems of magic that have descended from the original golden dawn teachings, so it is necessary to be familiar with their meanings and functions. the co

e understood in a symbolic sense. lower spirits are those involved with the senses, emotions, desires, health of the body, and physical substances. higher spirits are concerned with aspirations, intuition, inspiration, ideals, morals, destiny, and the soul. in general, lower spirits are of a materialistic nature, higher spirits are of a spiritual nature. the moon is the portal between the earthly realm 304 moving exercises and the higher spheres, and as a result, lunar spirits are concerned with fantasies, dreams, illusions, delusions, manias, obsessions, and mental health, and partake of a mixture of the lower and higher natures. if you have a floor that will accept tape, you can outline the circle and triangle in this way, but do not draw or paint a permanent circle and triangle, since t

TYSON DONALD THE POWER OF THE WORD

s further illustrated by the three-legged stool. no matter how uneven the floor, a stool with three legs sits firm and will not rock. the addition of a fourth leg makes the stool less perfect, because it introduces the third dimension of space into its pattern, the dimension of matter. the tips of three legs always lie in a single plane-the fourth may or may not occupy that plane. into the divine realm of certainty, the fourth factor introduces doubt, thereby contaminating it and rendering it profane. yet it is precisely this element of uncertainty that permits choice and human free will. four is the number of the real world of human misery, and human potential, into which the human race fell when it was cast forth from paradise. the dynamic interrelationship of three and four was a centra

ted the jealous god of the hebrews and the gospels had displaced the old testament. this view was first explicitly set forth by giovanni pico della mirandola (1463-94) in his seminal seventy-two conclusions on the kabbalah, published in 1486. in the fourteenth conclusion, he argued that the insertion of the shin into tetragrammaton represents the descent of the fiery holy spirit into the fourfold realm of matter-the incarnation of god in human flesh. 48 tetragrammaton pico held that the addition of the sh made the previously ineffable ihvh pronounceable. this premise was defended by the first great non-jewish kabbalist, johannes reuchlin (1455-1522) in his highly influential work de verbo mirifico (on the wonder-working word, published in germany in 1494, and his later work de arte cabalis

ded in opening the gates of the four watchtowers a small crack, and that the continuing warfare, crimes and moral decay that have afflicted the earth throughout this century are merely the first stirrings of the apocalypse. about one thing i feel quite confident. if there is to be such a thing as an apocalypse (and i do not say that there must be) it will take place on a psychic level, within the realm of the subconscious mind, and only display itself in the physical world as a secondary consequence of this mental and moral armageddon. the true gates of the watchtowers open inwardly on our own subconscious mind, and it is upon this psychic battleground that the demons of coronzon will wreak their destruction, which will be of a moral and spiritual nature. this destructive but unsuspected p

UNCLE SETNAKT SEZ TIMING IN GREATER AND LESSER BLACK MAGIC

like the athlete trains his body, the magician must train his psyche. many beginners find that they cannot concentrate for more than seconds at a time. they perceive this as a failure rather than the natural outcome of societal training (docile sheeple aren't supposed to concentrate. a simple and powerful exercise is to put aside nine minutes a day to meditate on projecting your godhood from the realm of being into the realm of becoming. during this active meditation hold a long leather thong with a few beads on it. every time you find that your concentration has wandered, move a bead from one end to the other. don't nag yourself, just return to the process. at the end of the exercise note in your magical diary how many beads you've had to move. in a short time you'll find that you're mov

UNLEASHING THE BEAST

tic sexual rituals. upon his return to the united states, randolph began to teach a form of sexual magic that would have a profound impact on much of later western esotericism. for randolph, the experience of sexual orgasm is the critical moment in human consciousness and the key to magical power "true sex-power is god-power" as he put it. as the moment when new life is infused from the spiritual realm into the material, it is crucial moment one the soul is suddenly opened up to the spiritual energies of the cosmos "at the instant of intense mutual orgasm the souls of the partners are opened to the powers of the cosmos and anything truly willed is accomplished."xlvii the power of sex, then, can be deployed for a wide range of both spiritual and material ends. not only can one achieve the s

VOX SABBATUM

th azazel, called lucifer, know that these forms live through you, your psyche and are manifested through your physical body. it is essential to begin a strong course of developing and exploring your consciousness, that by challenging, strengthening and developing your mind you start to become something godlike. the black man of the sabbat the sabbat rite is a constant widdershins movement in the realm of dream and twilight, however the pole or axis of the ritual is based around the sabbatic goat, called the black man or the devil of the infernal sabbat. this god form in flesh is always portrayed by the master or magister of the coven, a chosen individual who will wear robes and the mask of sathan. cain is considered a form of the black man in the sabbat as well, the book of cain presents

WESTERN MANDALAS OF TRANSFORMATION SR AL

e i expect to put myself into a different cast of mind in relation to the sun .marsilio fincino there is no higher form of human freedom than friendship with god .st teresa of avila it is widely thought among scientists that beauty and elegance are the most reliable guides to truth; the best theories are the most elegant. many scientists feel that true inspiration comes from some sort of platonic realm of archetypal, mathematical, or aesthetic forms which somehow break through our world. to the scientist, mathematics is the discipline which is most closely tied to nature itself. this may seem strange to the outsider.one to whom math is a bizarre world of numbers and strange symbols.but the idea dates as far back as the ancient egyptians, who used their understanding of correct proportion o

n energy one is attracted to, and to compensate for some kind of energy which feels unbalanced. in other words, modern talismans.especially when used as mandala-like images for meditation.are used principally for psychological reasons, although in the 2 figure 1-a: the tree of life qabalistic tradition they can also act as astral doorways (a fancy word, which for our purposes means working in the realm of the imagination) or for manifesting desires. sometimes the lines between these categories are not at all clear-cut. it may be that we have a desire to manifest a particular kind of job, say for a newspaper firm. we would then want to work on that part of our personality that will elicit dynamic communication abilities, as this job would involve both verbal and written communications. we m

ition; here we will give the principle ones outlined by edwin steinbrecher in his inner guide meditation, and some hints from dr. paul case, which are similar in many ways. neither advise associating this kind of imaginative work with astral projection; we are not trying to get out of our bodies. even when we use the tattwas and talismans as astral doorways, we mean a conscious excursion into the realm of the imagination. neither are we trying to just enter some kind of daydream, unless we mean a controlled daydream. fantasizing and daydreaming, in the western occult tradition, are the great thieves of the 13 1 14. western mandalas of transformation. life energy. doing active pathworking opens the door for the energy to manifest on the physical plane that is compatible with a full, rich li

WHO ARE THE DRACONIANS

where the creator's perfect justice with perfect mercy joined and thus opening the way back to the creator's heart, for calvary is the very "heart" of the universe for those who are willing to received the "divine blood transfusion, but only once they have acknowledged their need. as for satan however, his vampirial nature and that of the dark spirits which he had assimilated went to work in the realm of eden to search for yet another "host" that the luciferian hive could, parasite-like, attach itself to. the "serpent" was the ideal candidate. the serpent was, according to the book of genesis, originally an upright-standing being with a semblance of free agency and sentience. if this were not the case then the creator would not have "judged" this "beast, much less cursed it to go about up

which may not be realized until well into the millennium. human-reptilian genetic "hybrids" on the other hand, supposing they possess a soul-chakra matrix, might escape this particular judgment. could this be one of the main reasons behind the so-called "hybrid" projects? so then, how did lucifer/satan gain the serpents' compliance? perhaps he/it began to use deception on this king of the animal realm as he/it had done with the fallen angels? for instance "i know how you feel, in that jehovah gave adam a superior position of dominion than you. you deserve better than that. allow me and my angels to indwell you and your seed and we will give you supernatural powers over man and nature, but first we must destroy adam's connection with his god from which his dominion-power comes. we will use

aped into vast underground cavern systems, the entrances to which were carefully concealed in order to keep their human nemesis from finding them, although we might imagine that those who may have actually stumbled across these entrances rarely returned to tell the tale. one such underground system may have been the caverns of "patalas" which according to hindu tradition is a seven-leveled cavern realm stretching generally from benares india to lake manosarowar tibet, where some locals have allegedly encountered the cunning and cruel underground-dwelling reptilian "nagas" and have seen their aerial ships entering and leaving the mountainous cliffs. the "nordics" also moved much of their civilization underground, into the "agharti" cavern networks, and from time to time as both sides spread

ld sell out their own kind and begin collaborating with the serpent race. such a case was described by robert e. dickhoff in his book "agharta, concerning one particular tibetan monk who led 400 warrior-monks down into the caverns to do battle with a collaborating "serpent" cult composed of humans and reptilians, who they had learned were causing all manner of chaos and destruction in the surface realm by projecting dark energies towards the minds of those on the surface through the use of black witchcraft and sorcery. this underground cult used the word "agartha" rather than "agharti" as a code-word to indicate just which human "channels" belonged to them. anyway, this is about where maurice doreal's account who are the draconians file//d /my documents/avidya/reptilian agenda/who are the

estions. the only thing that i know for sure is, don't hit a dracos without gloves on, because it hurts. who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (42 of 68 [8/25/2000 17:20:00] jim note: steven gibb and a woman named 'tianca' also claim to have encountered this reality, gibb astrally and tianca physically, via mental transposition. the astral realm seems to be the major nexus between all parallel realities, both natural& artificial. case file #29 from: rev. billy dee& alan dewalton date sent: wed, 12 may 1999 18:06:43 -0700 (pdt) from: alan dewalton subject: re: more reptoid-nwo research& confirmation to: ufossi@ufossi.org billy, could you re-send me your description of the reptilian "interrogation" that your confidential friend in the

WICCA WITCHCRAFT TODAY

e better known. i quote what dr. murray says about it: a male witch and his familiar 'the modern popular idea that a witch was always a hideous spiteful old hag is entirely erroneous. there were almost as many male witches as female; witches sat on the councils of kings and took part in the affairs of state; they wielded power, often with great ability, and were sometimes the actual rulers of the realm, the power behind the throne; they were consulted by the highest in the land in matters of difficulty whether public or private. in the villages they were the advisers for all illnesses of mind or body. when reginald scot wrote in 1584 the male witch was so confident of his high position that he often wore a kind of uniform to distinguish him from ordinary folk. still earlier, the female wit

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

the great unborn, the undecaying, the undying, the immortal, the fearless, is, in very truth, brahman. he who knows brahman is without fear. he who knows brahman becomes brahman! selections from swami prabhavananda& frederick manchester, trans. the upanishads: breath of the eternal. new york, mentor (mp386. 1957. p. 103 (the rig-veda: creation) then was not non-existent nor existent: there was no realm of air, no sky beyond it. what covered in, and where? and what gave shelter? was water there, unfathomed depth of water? death was not then, nor was there aught immortal: no sign was there, the day s and night s divider. that one thing, breathless, breathed by it s own nature: apart from it was nothing whatsoever. darkness there was: at first concealed in darkness this all was undiscriminate

produced sleep, well-induced through laborious waking? who produced the dawns and the noon through the contrast with the night whose daily changes act for the enlightened believers as monitors of their interests? o ahura mazda, this i ask of thee: speak to me truly! is the message i am about to proclaim genuine? does love support justice through deeds? dost thou with good disposition destine the realm for these believers? for whom but these believers didst thou shape the fortune-bringing cattle? o ahura mazda, this i ask of thee: speak to me truly! who shaped prized love with power? who, by guidance, rendered sons reverent to their fathers? it is i who strive to learn to recognize thee through the bounteous mentality, as giver of all good things! o ahura mazda, this i ask of thee: speak t

-kuo, you must be more specific! it is in the ant. as low a thing as that? it is in the panic grass. but that is lower still! it is in the tiles and shards. how can it be so low? it is in the piss and shit. the sacred tortoise once, when chuang tzu was fishing in the p u river, the kind of ch u sent two officials to go and announce to him: i would like to trouble you with the administration of my realm. chuang tzu held on to the fishing pole and, without turning his head, said, i have heard that there is a sacred tortoise in ch u that has been dead for three thousand years. the king keeps it wrapped in cloth and boxed, and stores it in the ancestral temple. now would you this tortoise rather be dead and have its bone left behind and honored? or would it rather be alive and dragging its tai

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

lls under this head, abounding as it does in productions, but its source remaining superior to these. the third and last order of divine things had a beginning in time and will end, this is the transitory ethereal world. seven spheres extended through these three worlds, viz, one in the empyr um or verging from it, three in the ethereal and three in the elementary worlds, while the whole physical realm synthesized the foregoing. these seven spheres are not to be confounded with the seven material planets; although the latter are the physical representatives of the former, which can only be said to be material in the metaphysical sense of the term. psellus professed to identify them but his suggestions are inadequate as stanley pointed out. but stanley, although disagreeing with psellus, is

ical representatives of the former, which can only be said to be material in the metaphysical sense of the term. psellus professed to identify them but his suggestions are inadequate as stanley pointed out. but stanley, although disagreeing with psellus, is nevertheless inconsistent upon this point, for although he explains the four worlds of the chald ans as successively noumenal to the physical realm, he obviously contradicts this in saying that one corporeal world is in the empyr um. prior to the supramundane light lay the "paternal depth" the absolute deity, containing all things "in potentia" and eternally immanent. this is analogous to the ain suph aur of the kabalah, three triads of three letters, expressing three triads of powers, which are subsequently translated into objectivity

ed, were the views of the chald ans with respect to terrestrial life: was it a spirit of pessimism, which led them to hold this in light: esteem? or, should we not rather say that the keynote of their philosophy was an immense spiritual optimism? it appeals to me that the latter is the more true interpretation. they realised that beyond the confines of matter lay a more perfect existence, a truer realm of which terrestrial administration is but a too often travestied reflection. they sought, as we seek now, the good, the beautiful and the true, but they did not hasten to the outer in the thirst for sensation, but with a finer perception realised the true utopia to be within. and the first step in that admirable progress was a return to the simple life; hardly, indeed, a return, for most of

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

me, the constancy of god and the variableness of creation,52 a perspective that can be traced conceptually to plato s exposition in the first hypothesis of the parmenides that the one, the ultimate principle of metaphysical unity, does not come to be and is thus not a tensed being, subject to the fluctuations of time.53 any attempt to taste eternity when one s heart is still flitting about in the realm where things change and have a past and future proves futile.54 the logic underlying the binary opposition is transparent: a being that suffers generation and decay, the law of the temporal order, necessarily changes, but the simplicity of the divine being characterized variously by augustine as that which is (id quod est, what truly is (id quod vere est, true being (vere esse, being itself

ld was created: scriptures tell in what cozy proximity wisdom already was in and around god in those primordial times. as such, wisdom was god s favorite and found herself in the sweetest feeling of bliss, but was also the cause of god s joy, since at that time he beheld, in advance and through her, the entire future history, the great image of the world and all of the events in nature and in the realm of spirits. 278 admittedly, there is no mention of suffering in this passage, but it is obvious that what schelling is describing is the activity of the divine in the primordial times (urzeiten) of eternity, the stirring of the will in its purest freedom to manifest itself in nature and thus become actual. this self-manifestation is precisely what schelling intends in the text just cited, in

cling the linear pattern holds the key to comprehending the kabbalistic notion of timeless time, the time-devoid-of-time, that is, the void of time that engenders the time of void that reverses the sequential pattern of antecedent and corollary. if we were to consider temporality only from the perspective of the corporeal world, then we would have to uphold scholem s point that for kabbalists the realm of emanation is not subject to time. however, there is no reason to be so restricted, as we can plausibly speak of another dimension of temporality, a metaphysical as opposed to physical conception of time that well applies to the eternal;153 indeed, i would go so far as to say that in kabbalistic teaching, time in its primordiality is not extrinsic to god but is the radiance of divine linea

icate either space or time as coordinates of the physical world to god, since god is thought to be beyond the material universe.191 but there is an alternative understanding of space and time that emerges from using spatial and temporal metaphors to describe the divine; indeed, for the kabbalist, time and space in the mundane sphere should ideally be understood from this symbolic perspective. the realm of sefirotic potencies is constructed imaginally as a continuum of events that can be envisioned either as an externalization of the internal or as an internalization of the external, the former yielding the idea of space that is without boundary and the latter the idea of time that is without limit. a formulation of the early-romantic poet novalis is especially pertinent, even though it obv

nic redemption, which seems to me to be the underlying intent of the comment at the conclusion of rashbi s words, all await this moment, kullehu mehakan lehay itto. with this symbolism in hand we can decode the rest of the homily. if the word et denotes shekhinah, then et ahra, the other moment, will refer to the corresponding force on the other side, sitra ahra, the technical name of the demonic realm coined by castilian kabbalists of the zoharic circle. the sin of nadab and abihu consisted of their attempt to unite the demonic feminine, elsewhere identified as lilith, with the king on the side of holiness, which in this case is tif eret. although not stated explicitly, it is likely that the zoharic interpretation was inspired by the expression esh zarah, strange fire, used in conjunction

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

nge of recognition signs) into the forest. i then noticed that on the back of the breechcloth was the enochian letter 'a' she told me she was called akna-oor, guide to the path and letter. it started to darken, and we entered a small temple of grey stone that looked like a cromlech or capstone at the end of the path. she stops and turns, then shows me a new sign that i am to use when i enter this realm again. both arms across the chest, at right angles, right above left, palms facing downwards. there is very much a red indian aura about her, though she is nordic in color and stature. as we enter the temple she takes me to a room where there are three benches or altars. the left one has two cups on it, the middle a sword and the right a smoldering urn. above each (the walls are gold) there

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

is of spirit on the enochian level. these are linked to the 64 kerubic emblems (the 16 subdivisions of each elemental tablet) 64=dyn justice--a title of geburah. both 20 and 64 equate to 84=enoch, the first human recipient of the enochian tablets. also, the 20th key of the tarot is resh, the sun: the symbol of balanced polarity outside the boundary of human limitation; the beginning of the divine realm. the third important vibration is in the chief adept's proclamation "in the strength of elohim gibor" which opens the link specifically to the mars wall of the vault. when the adepts place the ends of their wands in the pastos, they formulate through the higher aspects of the soul, a ka or astral shell, which has all the vibrations of the 6=5 level. this in turn taps its vibration from the m

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

fish, showing the way and offering sustenance to all who ask. raphael stands in the east and his colour is yellow. michael archangel of the sun and light, michael is the warrior angel. he appeared to moses as the fire in the burning bush and saved daniel from the lions' den. as commander of the heavenly hosts, michael, with his flaming sword, drove satan and his fallen angels out of the celestial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power to overcome any obstacles and challenges, and brings wisdom and illumination as to the right path. michael stands in the south and his colour is gold. gabriel archangel of the moon, the messenger archangel and the heavenl

ALEISTER CROWLEY ACROSS THE GULF

ing her, swooned; and as she swayed she sang, ever lower and lower as she moved slower and slower, until the looker-listener was dissolved in bliss of sleep and delicate dream. then as he slept she would bend over him even as nuit the lady of the stars that bendeth over the black earth, and in his ears she would whisper strange rhythms, secret utterances, whereby his spirit would be rapt into the realms page 24 gulf.txt of hathor or some other golden goddess, there in one night to reap an harvest of refreshment such as the fields of mortal sleep yield never. so then i woke at dawn, to find her still watching, still looking into my eyes with a tender smile on her mouth that cooed whispers infinitely soothing. indeed with a soft kiss she waked me, for in this art there is aright moment to sl

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ne of monuments of vanquished civilisations, and deciphered the writings of some of these; while still others remain mysteries to any man who lives. and these civilisations were destroyed because of the knowledge contained in this book. i have traveled among the stars, and trembled before the gods. i have, at last, found the formulae by which i passed the gate arzir, and passed into the forbidden realms of the foul igigi. i have raised demons, and the dead. i have summoned the ghosts of my ancestors to real and visible appearance on the tops of temples built to reach the stars, and built to touch the nethermost cavities of hades. i have wrestled with the black magician, azag-thoth, in vain, and fled to the earth by calling upon inanna and her brother marduk, lord of the double-headed axe

the gate! daughter of sin, mistress of enki she waits. and ereshkigal was pale with fear. the dark waters stirred. go, watcher of the gate. go, ninnghizhidda, watcher of the gate, open the door to ishtar and treat her as it is written in the ancient covenant. and ninnghizhidda loosed the bolt from the hatch and darkness fell upon ishtar the dark waters rose and carried the goddess of light to the realms of the night. and the serpent spoke: enter queen of heaven of the great above that kur may rejoice that cutha may give praise that kutu may smile. enter that kutulu may be pleased at thy presence and ishtar entered. and there are seven gates and seven decrees. at the first gate ninghizhidda removed the crown the great crown of her head he took away and ishtar asked why, serpent, has thou re

ALEISTER CROWLEY MAGICK WITHOUT TEARS

at the method of magick is on the whole less dangerous than that of yoga. this is particularly the case when discussing these matters with a western mind. it is true that our 0= 2 formula remains infinitely useful because it is of such potency in destroying the scepticism which so often dis- 54 magic without tears get any book for free on: www.abika.com 333 heartens one, especially in the highest realms of magick. the criticism which the enemy directs against your sun-kissed tower is thrown back from those glittering walls, you accept the criticism at the same time as you dismiss it with a laugh. on the whole therefore i continue to regard the discipline of yoga as its most valuable feature. the results attained by pushing yoga to its end are on their own showing worthless, whereas the att

ALEISTER CROWLEY THE I CHING

rudent though kind well served by friends o'dignitary. 42 the yi hexagram air of fire- yi: increase; now's no time to sit and shiver; but to move on, even to cross the river. success excuses boldness; face thy fate! good omens and true virtue joined, essay! ill leads to well, for him who leads the way; even the capital remove he may. let all men share in thine approved estate! by soul's disorders realms disintegrate. 43 the kwai hexagram water of lingam- kwai: cutting off; displeasure; front thy foe; but show reluctance due in acting so. lay well thy plans before the march begins. seek loyal friends and have no fear of gins. fight on alone; persistant courage wins! defeated, acquiesce- smiles conquer grins. uproot small men like purslane- tan their skins; cut off is he- and evil his end be

ALEISTER CROWLEY EQ I 1

f musk; and thy loins are lusty as red coral washed from the depths of the sea. come, draw nigh unto me, o my love: my sister ensnared thee with her subtle tongue, she gave thee to suck from the breasts of time: come, i will give thee more than she, for i will give unto thee as an inheritance my body, and thou shalt fondle me as a lover, and as a reward for thy love will i endow thee with all the realms of space- the motes in the sunbeam shall be thine, and the starry palaces of night, all shall be thine even unto the uttermost depths of infinity" so she possessed me, and i her. and the third head is as the head of a woman neither young nor old, but beautiful and compasionate; and on her forehead is set a wreath of cypress and poppies fastened by a winged cross. and her eyes are as star-sa

ALEISTER CROWLEY EQUINOX EQ I 2 3

ful