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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

e mythical lizard that lives within fire (the name is nowadays given to a species of amphibious newts. the salamander offers an understanding of mystical processes and visions to inspire future paths and ventures. the colour of fire is gold, orange or red and its zodiacal signs are aries, leo and sagittarius. water water represents dusk, autumn and the quarter and direction of the west. it is the realm of love, relationships, sympathy, intuition, healing and the cycle of birth, death and rebirth. water can form the focus for rituals of purification, healing, all water and sea magick, moon magick, reconciliation and peace, harmony in oneself and with others, restoring balance, unconscious wisdom and divination, especially scrying. it is also potent for overcoming stagnation and inertia and

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

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 by the celesti

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

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

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

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

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

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

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

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

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

eded in- 632- a treatise on cosmic fire copyright 1998 lucis trust locating the radiating principle in substance, or in the true form, and had managed to pierce through (or to negate) both the dense physical body and the etheric form, yet they had no perception of the nature of the central force which was drawing the life they were concerned with out of its apparently legitimate sphere into a new realm of activity. some few did possess this knowledge but (realising the danger of their conclusions) refused to put in writing the result of their investigations. if students will study the laws of transmutation,11(276) as already apprehended, and above all, as incorporated in the writings of hermes trismegistus, bearing this in mind, some interesting results might be brought about. let them rem

themselves to the divine impulse" it is not possible to say much more anent these two last hierarchies. much that concerns them has been covered in the section of this treatise which deals with the fire of matter. i would only point out that just as we teach in the occult wisdom that there is a definite progression from one kingdom into the next higher above, so there is a similar activity in the realm of the hierarchies. the lives which compose a hierarchy pass in ordered cycles into the next above, though the word "above" but serves to mislead. it is consciousness and realisation which must be considered as being transferred and the consciousness of one hierarchy expands into that of the next higher. this can also be viewed in terms of energy. the negative lives of a hierarchy follow the

ren of the present age are expressing, will see it demonstrated to such an extent as to place etheric electrical phenomena beyond all dispute. this will be done by the coming in of egos who are fully conscious on the etheric levels and who can see all that which is now the subject of speculation. they from their great numbers and high stage of intellectuality will rescue the whole matter from the realm of controversy and demonstrate the facts. the work of building forms will never be understood till the true function of the etheric body is realised. it is the attractive agent for those lives which are so low an order as to be occultly inert. these lives, which are not included in the list of hierarchies, are acted upon by the sixth and seventh groups and by the energy emanating from them

should also be noted that the adept who undergoes the discipline and who passes through initiatory rites which will enable him to tread those seven paths, has transcended colour, has passed beyond the veil and has expanded his consciousness so that he is at-one with the conscious life of his planetary logos. he has therefore arrived at a stage incomprehensible to man now; he is passing out of the realm of substantial forms altogether into the realm of energy. he knows the life of the two aspects, the soul and the body, and is passing away from the realm of awareness altogether. this will sound to the average reader as a foolish jingling of words and a splitting of hairs but he who reasons by the law of correspondences and who has grasped the basic essential relativity of the three aspects

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

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

ra as follows "the seer is pure vision. he looks out through the vesture of the mind" it is that clear apprehension of knowledge and a perfect comprehension of the things of the soul which is characteristic of the man who through concentration and meditation has achieved mind control. the mind then becomes the window of the soul, and through it the spiritual man can look out onto a new and higher realm of knowledge. simultaneously with the development of this type of vision, the pineal gland becomes active, and the third eye (in etheric matter- 43- the light of the soul copyright 1998 lucis trust develops with a paralleling activity. 6. spiritual vision or true perception. this type of vision opens up the world of the intuitional or buddhic plane, and takes its possessor beyond the abstrac

ritual man. now we touch upon certain aspects of the raja yoga philosophy and the key to the understanding of this sutra is found in the word detachment. the aspirant (as he makes his sense contacts and through the medium of the five senses comes into touch with the phenomenal world) will gradually assume more and more the position of onlooker. his consciousness therefore shifts slowly out of the realm of the sense vehicles into that of the "dweller in the body" it is interesting to note here, the hindu teaching upon the uses of the tongue and the entire region of the nose and the palate. the orthodox oriental teaching gives the following suggestions: method sense result 1. concentration upon the tip of the nose. smell. perfumes. 2. concentration upon the root of the tongue. hearing .s oun

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

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

haracterized the world figures of the past. is it not in line with evolutionary development that the real goal of education is to lead humanity out of the fourth or human kingdom into that spiritual realm where the pioneers whom we call mystics, and the standard-setting figures of the race live and move and have their being? thus mankind will be raised out of the objective material world into the realm of spirit, where the truer values are to be found, and wherein that larger self is contacted which the individual selves exist only to reveal. keyserling hints at this in the following words "we are aware of the limits of human reason; we understand the significance of our striving; we are the masters of nature. we can simultaneously overlook the inner and the outer world. since we can scien

hat wonderful experiment which will put them everywhere in possession of themselves a thing hitherto the choice prerogative of the mystics and knowers of the race. these knowers have testified to a wider world than the one revealed to us by the mechanism of the nerves, and investigated by the chemist, the physicist, the biologist and the anthropologist. they have spoken in no uncertain terms of a realm of contacts and of awareness in which the ordinary senses are useless. they claim to have lived and moved in these subtler realms, and the perseverance displayed in the mystical search for reality, and the similarity of their testimony down the ages lead one to believe in the possibility of that intangible world and of a response apparatus, by means of which it can be contacted. the ranks of

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

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

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

true comprehension of the sound, of the triple aum, the synthesizing factor in manifestation appears only to the one who stands master of the three worlds. the word vibration must next engage our attention but it may not be dissociated from the next word in the sequence form. vibration, the effect of divine activity, is two-fold. there is the first effect in which the vibration (issuing from the realm of subjectivity in response to sound and light) produces response in matter, and therefore attracts or calls together the atoms out of which molecules, cells, organisms and finally the integrated form can be built. this effected, the aspect of vibration is to be noted as a duality. the form, through the medium of the five senses, becomes aware of the vibratory aspect of all forms in the envi

t will be apparent therefore how necessary it is to go slowly in these matters, so that the mental apprehension and ability to reason logically and sanely may parallel the growth of the intuition and of spiritual perception. many schools are simply forcing schools, prematurely developing the higher faculties and leading the aspirant (if i might express it in mystical language) directly out of the realm of feeling and of desire into that of the intuition, but leaving the intellectual faculties and the mental apparatus totally undeveloped and latent. when this is the case then again speaking mystically an hiatus or a gap occurs, in part of the equipment which the soul must perforce use in the three worlds of its endeavour. the interpreting, organising, understanding mind is unable to play it

s that of its forthgoing into incarnation and its return or flowing back into the centre from whence it came. according to the point of view will be the understanding of this ebb and flow. souls might esoterically be regarded as those "seeking the light of experience" and therefore turned towards physical expression, and those "seeking the light of understanding, and therefore retreating from the realm of human undertaking to forge their way inward into the soul consciousness, and so become "dwellers in the light eternal. without appreciating the significance of the terms, the psychologists have sensed these cycles and call certain types, extraverts, and others, introverts. these mark an ebb and flow in individual experience and are the tiny life correspondences to the great soul cycles. t

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

but a sword, and esoterically, he has been the "cosmic divider" why? because, in establishing unity, he also makes a distinction between body and soul. body and soul are, however, only two parts of one whole, and this must not be forgotten. in establishing the fact of the soul and its expression, the body, the totality emerges in completeness. how will this revelation come? we enter here into the realm of foretelling and of prevision to which many have an objection on the ground that the thing of the moment is that which aids the soul's spiritual living; they feel that the holding out of promises of future help and revelation, and the encouragement in the aspirant of a happy speculation and an idle expectancy carry the seeds- 68- a treatise on the seven rays- volume i: esoteric psychology

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

o aspects of his nature the material and the divine and as god-man he overcame the evil one. primarily, both temptations lay in the region of desire. the call is to personal desirelessness- 80- from bethlehem to calvary copyright 1998 lucis trust so with christ, desire was transmuted into power, though victory achieved led to developments which had in them the possibility of danger. it was in the realm of power that christ was next tried. a character that has been carried to a high degree of perfection and which has established a unity between the source of power, the soul, and the instrument of power, the personal lower self, produces what we call a personality. that personality can be a definite source of danger to its owner. the sense of power, the knowledge of achievement, the realisat

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

y the desire for satisfaction of some kind, and by a shallow "wish-life" or desire nature, almost entirely oriented towards the physical life. these souls are the modern correspondences to the old lemurian cultures. 4. the souls who are primarily emotional. the mind nature is not functioning strongly, and only rarely does it swing into activity, and the physical body is slipping steadily into the realm of the unconscious. in every race and nation there are millions of such souls in existence. they may be regarded as the modern atlanteans. 5. those souls who can now be classed as intelligent human beings, capable of mental application, if trained, and showing that they can think when need arises. they are still, nevertheless, predominantly emotional. they constitute the bulk of modern human

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

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

lt of the past few months. again i say: be not discouraged. by our failures and our reactions to glamour, we learn to tread with confidence the way of light. by our falling into criticism, we can gauge our soul quality. neither criticism of those who lead my group and with whom you have been affiliated, nor criticism of those who lead the group upon the astral plane which has brought you into the realm of glamour, will do more than reveal to you that personality reactions block the way of the soul. in the last analysis, your problem is not which of these two lines of teaching you will accept or which of certain guiding personalities are my representatives. your problem is whether your intuition can discern between a soul vibration and the vibration of a high grade astral form. your tibetan

is fluid in adjustment but undeviating in aim. likewise, the brilliant fanatical devotion to this, that or the other person or ideal must give place to the gentle unchanging love of the soul the love of your soul for the soul of others. in this lies for you a hint and your future success. i think you will realise whereof i speak. in conformity to soul impulse mould your life and shift out of the realm of high desire and aspiration into that of settled purpose and an undeviating attachment to reality. you can resume your active study work and your meditation work as outlined by me below. when you are meditating see to it that you are relaxed and sit not so fiercely erect as is your usual custom. rest back somewhat, achieving comfort and self-forgetfulness. the meditation given will produce

ly so, how this intuitive sensitiveness of yours can be of service to the group with which you are associated. let me, if you will, give you a meditation which will render group service and which will aid me in my work of awakening these members of my ashram to the light of the intuition. this meditation is based on the recognition that separation is founded on personality living, but that in the realm of the soul there is no separation but only a free circulation of spiritual life, light and love. do this meditation once a week and also at the time of the full moon, but continue with that already assigned by me in my last instruction to you, as your own daily exercise. i would like to point out that if you work this way, with the emphasis laid upon the giving-forth aspect, there will be n

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

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

the group correspondence within the family of nations to the materiality of the individual. 2. the problem of sex which will involve a truer understanding of the law of attraction. 3. the problem of death, which is in reality the problem of the relation between the subjective and the objective, between the tangible and the intangible, and between life and form. this problem will be solved in the realm of psychology by scientific recognition of the true nature of the individual or soul and of the persona- 18- the destiny of the nations copyright 1998 lucis trust 4. the problem of the jews which is symbolically the problem of humanity as a whole. it is today for the first time definitely a humanitarian problem and one which is closely tied up with the fourth kingdom in nature because that k

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

he 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 consideration of its underlying idea, of what it is intended to teach, of the intellectual mean

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

eophyte to be of a supreme wonder and of vital moment. the ideas contacted appear to him of great marvel, and superbly unusual, and vitally needed by humanity. but the mind is still self-centred, the contact feeble and the alignment uncertain. the ideas are therefore only dimly sensed. but the uniqueness of the experience in the realised content of the mind of the disciple leads him deep into the realm of illusion. the idea, or ideas, which he has contacted are, if he could realise, only a fragment of a far greater whole. that which he brings to their interpretation is inadequate. the idea which has emerged in his consciousness, through the partial awakening of his intuition, will be distorted in its descent to his brain consciousness in several ways. that which he brings to the materialis

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

ency of the ashram itself. his thinking will then affect and reach others. this developing effectiveness grows with rapidity when the fourth type of impression is familiar to the disciple: that coming from the spiritual triad, and therefore from the monad and shamballa. there are consequently (to this final stage of impression) three lesser though definite states, each marking an expansion in the realm of service and each related to the last three initiations of the total possible nine initiations which confront developing humanity. the sixth initiation, in which- 51- telepathy and the etheric vehicle copyright 1998 lucis trust only masters can participate, marks a transition from the first three stages of impressibility required by the disciples as preludes to the fifth initiation or in r

ortance than is the dense physical vehicle. the consciousness of men today is physical-astral, and the factor of conditioning energies is ignored, overlooked, and from the angle of consciousness non-existent. one of the main obligations of occult students today is to testify to the fact of the etheric body; modern science is already thus testifying because its researches have now landed it in the realm of energy. electro-therapy, the growing recognition that man is electrical in nature, and the realisation that even the atom in apparently inanimate objects is a living vibrant entity substantiate this occult point of view. generally speaking, science has preceded esotericism in its recognition of energy as a dominant factor in all form expression. theosophists and others pride themselves on

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

ion a human being in manifestation. these are the five energies which concern the informing life of our planet. they produce, in humanity, conscious evolution, direction and the founding of shamballa upon the earth. they are the five energies connected with the will-to-be, but from the consciousness angle and not the material expression of manifestation. their activity and united influence in the realm of consciousness produced the appearance of another triangle: leo, polaris and another of the pointers and these two groups form an interlocking directorate, potently effective in the evolution of consciousness. you have, therefore, through these related triangles, the appearance of shamballa and humanity the two poles of divine expression will and activity. we come now to another triangle

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

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

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 first of all built, and is building, the outer physical response apparatus, and is today forcing a mechanism that has been con

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

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

ase and deal with those states of consciousness (i do not say states of mind only) which induce wrong functioning, and eventually wrong conditions- 35- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the problem of the healer, therefore, is twofold: first, he must know whether the difficulty lies above or below the diaphragm; this takes him definitely into the realm of occult as well as of psychological knowledge. secondly, he must have a clear grasp of the patient's inner emphasis; this last aids him in the diagnosis of the first. this statement brings me to the formulation of the third rule for healers. rule three let the healer train himself to know the inner stage of thought or of desire of the one who seeks his help. he can thereby know the source

apping ancient desires these all disappear, and the man stands free as a soul and master of his life processes. i have discussed these two conditions at length because it is essential that another law anent healing be understood before we proceed any further. the discussion about the split personality, the problems of the mystic and the new mode of approach to disease (from the soul angle and the realm of causes, instead of from the personality angle and the realm of effects) can clarify this law in your minds and indicate at least its reasonableness and its valuable application to human need. law iv disease, both physical and psychological, has its roots in the good, the beautiful and the true. it is but a distorted refection of divine possibilities. the thwarted soul, seeking full expres

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

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

ssed today in many world religions, into the new world religion. this new religion will take the form of a conscious unified group approach to the world of spiritual values, evoking in its turn reciprocal action from those who are the citizens of that world the planetary hierarchy and affiliated groups. 2. the fusion of a vast number of men into various idealistic groups. these will form in every realm of human thought and they in turn will gradually be absorbed into ever larger syntheses. i would call your attention to the fact that if the various educational groups found in the world today, in every country, were to be listed, certain underlying and analogous trends would appear: their wide diversification, their basic foundation upon some idea of human betterment and their unity of goal

gical life of man. this consists mainly of desire, aspiration, ambition and mental activity, and all of these can manifest either in their animal, psychical, mental or spiritual forms. 3. that concerning the spiritual life of man and his relationship to the world of souls, which involves, incidentally, his relationship to his own soul. as time has progressed, these three developing aspects in the realm of consciousness have brought humanity to the recognition, not only of man's own inner personal relationships (incidentally leading to an understanding of his own physical, psychological and mental equipment, but they have brought mankind also to a realisation of the various human group relationships of which the first and the most important hitherto has been the family group-unit. it is her

all seven principles. b. the triple personality and its environment in the three worlds of human enterprise, and later in the other two worlds (making five) of superhuman expression. c. the consciously creative man and the world of ideas. these he must contact and express through creative work, thus bridging with the light: 1. between the world of souls and the world of phenomena. 2. between the realm of subjective beauty and reality and the outer tangible world of nature. 3. between himself and others. 4. between group and group. 5. later, when the divine plan has become a reality to him, between the fourth kingdom (the human) and the fifth kingdom (the kingdom of god. 6. finally, between humanity and the hierarchy. 6. the science of the antahkarana is the science of the triple thread wh

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

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

t for one important factor: there is, on the part of the soul-infused personality, a definite break in consciousness between the lower mind and the abstract mind. the higher mind (being the lowest aspect of the spiritual triad) can be regarded as a door admitting the consciousness of the- 137- discipleship in the new age- volume ii copyright 1998 lucis trust soul-infused personality into a higher realm of contact and awareness. but again as you can well see there is nothing here but symbolism; there is no door, but simply a symbol indicating means of access. in the total evolution of the spiritual man through physical incarnation during untold hundreds of lives, the entire process is simply one of expanding consciousness and of attaining sequentially and stage by stage an ever more inclusi

at of the average man, and the most urgent and the most difficult part of his task is correctly to apprehend the precipitating truth, information or revelation, and then to give it an equally correct format so that it can meet the immediate human- 216- discipleship in the new age- volume ii copyright 1998 lucis trust need. you will see, consequently, that the initiate learns to penetrate into the realm of pure reason from the realm of mind, and there he polarises himself, and truth precipitates. he has learnt thus to penetrate, and the three stages preceding penetration have been necessarily sequential, until he has gained such facility that they can instantaneously be transcended. he has learnt through life in the three worlds, to penetrate into the world of mind and the lower concrete mi

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

i would suggest that you read my earlier writings on the great approaches*(4) 8. the power and significance, politically considered, of the great invocation. the hidden source of the outer turmoil january 1939 another angle from which the world situation can be viewed with profit is to look for the hidden source of the outer turmoil. this is seldom what men think it is, for the source lies in the realm of energies and forces. as i explained elsewhere (the destiny of the nations, pages 3-47, there are three great streams of energy working powerfully in the world at this time and two others are also struggling for expression, making the five that together will determine the trend of world affairs. to repeat briefly: 1. the first and the most powerful force is that pouring into the world from

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

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

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 the clear lines of demarcation which have emerged in the realm of human determinations and objectives. these are all the results of great changes in the field of the higher consciousness and are conditioned by the soul of all things, lying largely in the realm of the anima mundi; of this great sumtotal the human soul and the spiritual soul are but aspects or expressions. it is these changes in the "moving, shifting realities" of the soul consciousness a

f a completely perfect expression of the spiritual life, but it does indicate that the service of the initiate and his life demonstration regarded in a broad and general way, from the angle of the life-tendency and of entire dedication to humanity remains untouched by the limitations, still existent, of the personal lower self. b. into the cold. this means that the focus of the life is now in the realm of clear truth and of pure reason. the life of the initiate is being rapidly transferred out of the egoic centre, the soul vehicle, on to the level of the buddhic life or state of being. note, i do not say "of consciousness" this is formless, but preserves the fruitage of form experience. it is being oriented towards a realised unity and identification with the life aspect of divinity, and y

n which i offer you. this stage can be called the attainment of the will-to-be, not being as an individual expression but being as an expression of the whole all-inclusive, nonseparative, motivated by goodness, beauty and truth and intelligently expressed as pure love. all these stages are achieved by the attainment of one point of tension after another, and the work thus carried forward into the realm of the dynamic steadfast will. this will, as it is progressively developed, works ever from a constant point of tension- 33- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust we come now to the consideration of a subject which always proves exceedingly difficult to students: the nature of the word, the a.u.m, and its later developments, the o.m

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

, 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

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

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

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 cosmology of sa.s.ra, the realm of birth, death, and rebirth. sa.s.ra consists of six realms:

sible.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 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 involv

ings. a contrast should be redrawn here between tutelary deities, transcendental deities, and worldly deities, as discussed in the introduction. while tutelary deities are personifications of the buddha nature that a practitioner can embody, worldly deities still exist within sa.s.ra and are thus susceptible to karmic accretion. transcendental deities are beyond the world and dwell in the highest realm of existence, the heavenly realm. because they exist in sa.s.ra, beings are still capable of being reborn as these deities. worldly deities, however, are entities that exist and operate within our own realm. because they still share human emotions such as anger and jealousy, they are much more accessible for pragmatic ritual requests. all of these deities have a peaceful and wrathful appeara

s is the most popular pattern for the ma..ala, though there are numerous variations (figure 18. within the intermediate spaces there tend to be other buddhas and bodhisattvas or various ornate gardens and animals, and an array of important buddhist symbols. david snellgrove provides the most succinct examination of the ma..ala, stating that it is a metaphysical representation of the mind and pure realm of the central buddhist deity. this buddhist deity belongs to a five-part buddha family, with the key deity at the center, the four other buddhas in the immediate surroundings facing all four directions, and the consorts of these four buddhas residing in the intermediate quadrants between the cardinal directions. other bodhisattvas representing the retinues of each of these buddhas are depic

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

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

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

esides its anagrammatical significance in conjunction with the term "kumara" the numerical value of its first syllable and its esoteric resolution into five has a very great and occult meaning in the mysteries of nature. suffice it to say, that as the sign of makara is connected with the birth of the spiritual "microcosm" and the death or dissolution of the physical universe (its passage into the realm of the spiritual; so the dhyan chohans, called in india kumara, are connected with both. moreover, in the exoteric religions, they have become the synonyms of the angels of darkness. mara is the god of darkness, the fallen one, and death; and yet it is one of the names of kama, the first god in the vedas, the logos, from whom have sprung the kumaras, and this[[footnote(s "when the sun passes

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

n with fossils of horses, sheep, oxen, etc, among gigantic bones of elephants, mammoths, rhinoceroses" etc. if there was no man on earth at that period "how came horses and sheep to be found in company with the huge antediluvians" asks a master in a letter("esoteric buddhism" 67. the reply is given above in the text[[vol. 2, page] 774 the secret doctrine. the dark hades of the greeks and the cold realm of shades where the scandinavian hel, the goddess-queen of the country of the dead "holds sway deep down in helheim and niflheim" yet, it was the birth-place of apollo, who was the brightest of gods, in heaven- astronomically- as he was the most enlightened of the divine kings who ruled over the early nations, in his human meaning. the latter fact is borne out in the iliad iv, 239-62, vide "

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

, the great law (theists may call it god) stops, or rather modifies its perpetual motion on seven invisible points within the area of the manifested universe "the great breath digs through space seven holes into laya to cause them to circumgyrate during manvantara (occult catechism. we[[vol. 1, page] 148 the secret doctrine. have said that laya is what science may call the zero-point or line; the realm of absolute negativeness, or the one real absolute force, the noumenon of the seventh state of that which we ignorantly call and recognise as "force; or again the noumenon of undifferentiated cosmic substance which is itself an unreachable and unknowable object to finite perception; the root and basis of all states of objectivity and subjectivity too; the neutral axis, not one of the many as

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

dth 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 continues indefinitely. there is also the resolution sat= asat. 12. for mind is like a mirror; it gathers dust while it reflects. it needs the gentle breezes of soul-wisdom to brush away the dust of our illusions. seek, o beginner, to blend thy mind and soul. the charge is to eliminate rubbish from the mi

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

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

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

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

e mythical lizard that lives within fire (the name is nowadays given to a species of amphibious newts. the salamander offers an understanding of mystical processes and visions to inspire future paths and ventures. the colour of fire is gold, orange or red and its zodiacal signs are aries, leo and sagittarius. water water represents dusk, autumn and the quarter and direction of the west. it is the realm of love, relationships, sympathy, intuition, healing and the cycle of birth, death and rebirth. water can form the focus for rituals of purification, healing, all water and sea magick, moon magick, reconciliation and peace, harmony in oneself and with others, restoring balance, unconscious wisdom and divination, especially scrying. it is also potent for overcoming stagnation and inertia and

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

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

gical framework. for example, in addition to human beings, there are intermediary spiritual beings, coexisting with the supreme (yet otiose) creator deity in most african religious systems. in the spiritual realm, the microand macrocosmic converge with the social, political, and ideological dimensions of existence. as formulated in traditional african thought, the universe is a densely structured realm of living entities and inhabitants, some visible, others invisible. according to most western interpretations, african spiritual systems can be transposed into three main categories: religion, magic, and witchcraft. these categories reflect the liturgical or practical emphasis of human-other worldly interactions as coercive or propitious practices that are communal, individual, socially bene

chunk.id=0&doc.view=print 7/14/2006 embedded within the consciousness of these bondpersons, african spiritual perspectives also traveled the lengthy middle passage to the new world, evident when enslaved women and men performed ceremonies that ritualized the arrival of unseen forces on the earth or when they took part in elaborate mortuary observances to ensure secure passage of the dead into the realm of the ancestors. in mainland british north america, these activities occurred as they did elsewhere in the new world colonies, although in varying degrees. in slave communities from the caribbean to brazil, african people carried the rituals, theological principles, and liturgical practices of their ancestors into new environments. slave religious traditions were supplemented with alternati

benevolent forces and defend themselves against the malevolent forces that existed within that universe. while some anglo-american practitioners incorporated beliefs from christianity, others did not. given that there were some significant similarities in their beliefs, it is certain that accommodations, or exchanges, of the ideas of africans and europeans occurred during the colonial era in the realm of supernatural beliefs, as they most certainly did in later periods.[15] there are numerous documented cases of cultural interactions between blacks and whites in various areas of life. african-european encounters had a broad impact on the development of language, work methods, and artistic forms. africans and europeans possessed comparable ideas concerning supernatural power, the efficacy

aft and conjure believed themselves to be the casualties of supernatural harm. both african-based witchcraft beliefs and conjure required a scapegoat.a known or unknown member of the community. both traditions also assigned the causes of misfortune to spiritual agents, even though human beings instigated it. african americans portrayed witches as otherworldly beings dwelling liminally between the realm of human persons and the wilderness. impetuous and wicked, they slipped through keyholes and windows, mounting "nightmares" their dream horses, the unfortunate individuals whose sore muscles and tangled hair remained the sole evidence of their victimization when they awoke. such accounts were told and retold, with slight variation, among black americans for generations. african american witc

she chose" to grimes, little distinguished the realm inhabited by human beings and that of supernatural beings. to him, both were real, and both were indisputably dangerous.[68] whether viewed in historical documents or in folklore narratives, african american witchcraft beliefs had concrete implications for the everyday\ 89\ world in which blacks lived. although the witch was as proximate as the realm of dreams and spirits, the threat of harm loomed in the next tragedy or undeserved misfortune. african american witchcraft traditions collapsed supernaturalism into folklore, and conjuring practices brought the powers of the witch into the arena of human relations and conflicts. for many black americans, supernatural harming practices were protective. conjure provided individuals with the me

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

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

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

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

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

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 cross. open wide thy gate that i may descend to the realm of chaos. come forth, azag-thoth, and manifest thyself. come forth, azag-thoth, and manifest thyself (drink from chalice) the third gate lillith, i invoke thee. lillith, i summon thee. lillith, i conjure thee. come forth, lillith, and manifest thyself within this body, this temple which i have prepared. come forth, lillith, and manifest thyself. open wide thy gate that i may cross. open wide

th, and manifest thyself. come forth, azag-thoth, and manifest thyself (drink from chalice) the third gate lillith, i invoke thee. lillith, i summon thee. lillith, i conjure thee. come forth, lillith, and manifest thyself within this body, this temple which i have prepared. come forth, lillith, 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, lillith, and manifest thyself. come forth, lillith, and manifest thyself (drink from chalice) the fourth gate nininghisa, i invoke thee. nininghisa, i summon thee. nininghisa, i conjure thee. come forth, nininghisa, and manifest thyself within this body, this temple which i have prepared. come forth, nininghisa, and manifest thyself. open wide thy gate that i may cross

est thyself. come forth, lillith, and manifest thyself (drink from chalice) the fourth gate nininghisa, i invoke thee. nininghisa, i summon thee. nininghisa, i conjure thee. come forth, nininghisa, and manifest thyself within this body, this temple which i have prepared. come forth, nininghisa, 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, nininghisa, and manifest thyself. come forth, nininghisa, and manifest thyself (drink from chalice) the fifth gate kingu, i invoke thee. kingu, i summon thee. kingu, i conjure thee. come forth, kingu, and manifest thyself within this body, this temple which i have prepared. come forth, kingu, and manifest thyself. open wide thy gate that i may cross. open wide thy gate

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

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

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

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

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 satan and his legions of demons. some substance for this observation has been provided by religious leaders who combine an exploration of the occult with open opposition to the more traditional religions and religious institutions. as used in eop, however, occultism stands for (1) the broad area of human experience (now called extrasensory perception, or esp) that goes beyond the five sen

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)

ucinatory effect is experienced corresponding to such impression. it is this theory that accounts for the feeling one has on entering certain rooms, that there is an alien presence therein, though it be invisible and inaudible to mortal sense. the idea of connecting psychometry with apparitions might seem of considerable interest because of its wide possibilities, but in the end it belongs to the realm of romance rather than science; it is hardly to be considered as a serious theory. not only is it unsupported by convincing evidence, but it again attempts to explain one unknown by another. encyclopedia of occultism& parapsychology. 5th ed. apparitions 71 spiritualistic theories of apparitions also vary, though they agree in referring such appearances to discarnate intelligences, generally

ualists organized to fight the new policy. in the 1870s, richard hodgson, an australian by birth, became involved in the study of paranormal phenomena as an undergraduate at the university of cambridge, england. in 1884 the society for psychical research sent him to india to investigate helena petrovna blavatsky and the theosophical movement. he determined she was a fraud, and had no place in the realm of parapsychology. he and the spr were both criticized by theosophists and others.a criticism that followed the society into the end of the 1900s. he died suddenly in 1905 before the theosophists made their way to his native country. by the 1910s and 1920s, the theosophists, worked their way into australia. charles leadbeater took hold of the group in australia along with james wedgwood, bot

in spite of the criticisms of more traditional colleagues quickly spread internationally. countering critics of the popularizing effects of the computer, barbault also founded l astrologie, an academic journal of astrological studies. barbault s psychological approach to astrology has come to characterize french astrology. however, he has spent much of his mature years in the equally fascinating realm of mundane astrology, attempting to correlate astrological facts with historical events. his first such study was published in 1967 as les astres et l historie. this led to a system of predicting political events from astrological studies. barbault has written more than thirty books, but they have yet to be translated into english. sources: barbault, andre. les astres et l historie. paris, j

tches, his songs of innocence and the subsequent songs of experience, his contemporaries could never have leveled the charge of madness against him. it was his later writings like the book of thel and the prophetic books that branded him, for in these later poems the writer threw simplicity to the winds. giving literary form to visions, blake is so purely spiritual and ethereal, so far beyond the realm of normal human speech, that mysticism frequently devolves into crypticism. his rhythm, too, is often so subtle that it hardly seems rhythm at all. yet even in his weirdest flights blake is still the master. and if, as already observed, the coloring in many of his watercolor drawings is thin, the very reverse is true of the poems written toward the close of his life. their glowing and gorgeo

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

a at the time of the huddersfield incident. after his return, he stoutly maintained that a dreadful miscarriage of justice must have taken place, and he published this account of a seance held on september 25, 1877: dr. monck, under control of samuel, was by the light of the lamp.the writer not being a yard away from him.seen by all to be the living gate for the extrusion of spirit forms from the realm of mind into this world of matter; for standing forth thus plainly before us, the psychic or spirit form was seen to grow out of his left side. first, several faces one after another, of great beauty appeared, and in amazement we saw.and as i was standing close up to the medium, even touching him, i saw most plainly. several times, a perfect face and form of exquisite womanhood partially iss

ith the use of sound patterns to affect brain wave production. he developed an audio-technology called hemi-sync (hemispheric synchronization) that facilitates self-directed exploration of focused states of consciousness. the institute offers programs that teach individuals the art of switching perceptual modes from the outer to the inner world of their own consciousness and to fields outside the realm of physical matter (i.e, other dimensions. the gateway program introduces participants, in a step-by-step manner, to inner exploration, allowing time for adjustment to each new experience and the emotions it might create. in 1981 the institute announced the discovery program, which offers some of the gateway techniques for use in-home. after robert monroe s death in 1998, he was succeeded by

e judgment of the future may be on mr. myers speculation, the credit will always remain to them of being the first attempt in any language to consider the phenomena of hallucination, automatism, double personality, and mediumship as connected parts of one whole subject. theodore flournoy, a profound psychologist himself, considered myers one of the most remarkable personalities of our time in the realm of mental science. further, he observed, if future discoveries confirm his thesis of the intervention of the discarnate, in the web and the woof of our mental and physical world then his name will be inscribed in the golden book of the initiated, and, joined to those of copernicus and darwin, he will complete the triad of geniuses who have the most profoundly revolutionised scientific though

ffices of these cults were in the hands of aristocrats, who, it may be reasonably inferred, had little to do with the strata of the population that represented the pelasgic peoples. again, the divinities worshiped in the mysteries possess for the most part greek names and many of them are certainly gods evolved in greece at a comparatively late period. we find a number of them associated with the realm of the dead. the earth-god or goddess is in most countries often allied with the powers of darkness. it is from the underworld that grain arises, and therefore it is not surprising to find that demeter, ge, and aglauros are identified with the underworld. but there were also the mysteries of artemis, of hecate, and the cherites. some of which may be regarded as forms of the great earth mothe

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

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 translated into english as the best-seller beasts, men and gods. the author, ferdinand ossendowski (1876 1945, fled russia in the wake of the bo

rs h a ve sought to establish, with what most scholars hold to be inconclusive results, that the legend arose from the mythologizing of a real event, though almost eve ry theorist has p roposed a different one. most writing, howe ve r, has taken an alternative- h i s t o ry appro a c h, paying little heed to mainstream arc h a e o l o g y, h i s t o ry, and science, while taking atlantis into the realm of unfettered speculation. the legend of atlantis begins in two works, timaeus and critias (written circa 355 b.c, by the great greek philosopher plato. as in his earlier work the republic, plato wrote these works as dialogues among four wise men, including plato s teacher socrates. in the course of a long discourse on philosophical issues of various kinds, critias, a historian and plato s g

kesmith, ed. open files, 19 27. london: orbis publishing. mcgraw, walter, 1970. gef the talking mongoose. 30 years later. fate 23, 7 (july: 74 82. wilkins, harold t, 1952. history of the talking mongoose. fate 5, 4 (june: 58 69. germane germane channels through lyssa royal. he is neither male nor female, and he does not have a name; germane is simply an identification of convenience. he is from a realm of integration that does not have a clear-cut density/ dimensional level. he is not even an entity as such but a kind of personification of a group-consciousness energy. in the distant future, once human beings have been fully integrated spiritually, physically, emotionally, and mentally, they will be like him. see also: channeling further reading et civilizations germane, 1994. http//www. l

tion of a group-consciousness energy. in the distant future, once human beings have been fully integrated spiritually, physically, emotionally, and mentally, they will be like him. see also: channeling further reading et civilizations germane, 1994. http//www. lemuria.net/article-et-civilizations.html goblin universe goblin universe is a kind of catchall phrase some people use to characterize the realm of fantastic but, according to some, real entities and creatures that seem out of place in our ordinary understanding of reality. the goblin universe is said to house everything from demons and fairies to ghosts, humanoids, and monstrous beasts. it is an explicitly paranormal or occult concept, rejected by some anomalists who insist that the objects of their investigations whether ufos or un

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

one, i swear it, there d be no wise man for the stone. a spacious hall with adjoining apartments decorated and adorned, for a masquerade. herald. don t think ye ll here see german revels, a dance of death, of fools and devils! a cheerful festival awaits you here. our ruler, when to rome he went campaigning, his profit and your pleasure gaining, the perils of the alps disdaining, won for himself a realm of cheer. first, at the holy feet bowed down, a grant of power he besought, and when he went to fetch his crown, the fool s-cap too for us he brought. now we are all new-born in years, and every well-sophisticated man happily draws it over head and ears. akin to crazy fools he now appears, under it acting wisely as he can. i see the crowds are coming yonder, some pair in love, some swing asu

ere where the happiest fates are leading i ll take you on back and speeding i ll wed you to the ocean. on! thales yield to the worthy aspiration and at its source begin creation, ready for life s effective plan! there you will move by norms unchanging; through forms a thousand, myriad, ranging, you will, in time, become a man. homunculus mounts upon proteus-dolphin. proteus come, spirit, seek the realm of ocean; at once, unfettered every motion, live here and move as you would do. but let not higher orders lure you, for once a man, i can assure you, then all is at an end with you. thales that s as may be; yet it s not ill a man s role in one s time to fill. proteus [to thales] well, one of your kind, to be sure! for quite a while they do endure; for midst your pallid phantom-peers i ve see

t town, lured by the joys of love, the inexhaustible. helena remind me not of joyance! an infinity of all too bitter woe perfused by breast and brain. phorkyas yet men say thou appeardst a phantom duplicate, in ilion beheld, in egypt too wert seen. helena confuse not wholly my distraught and clouded mind. here even, who i am indeed, i do not know. phorkyas and, then, they say: from out the hollow realm of shades achilles, fired by passion, joined himself to thee! who earlier loved thee spite of all decrees of fate. helena to him the phantom i a phantom bound myself it was a dream, indeed the words themselves say so. i vanish hence, become a phantom to myself. sinks into the arms of half of the chorus. chorus. silence, silence! false seeing one, false speaking one, thou! from such horrible

ky wall. pan shields them there, enlivening nymphs are dwelling in bosky chasms moist, refreshened lee, and, yearningly toward higher regions swelling, aloft crowds branch-abounding tree on tree. primeval woods! the mighty oak is standing with branch on branch crooked wilfully and bowed; the gentle maple, with sweet juice expanding, shoots cleanly upward, playing with its load. and in that silent realm of shadows warm mother s milk for child and lambkin wells; fruit is not far, the ripe food of the meadows, and honey from the hollowed tree distils. here comfort is the birthright of a nation, both cheek and lips express serenity, each is immortal in his age and station, healthy they live and happily. and thus the lovely child develops, gaining the father s strength as bright day follows day

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

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

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

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

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

GILBERT THE MAGICAL MASON

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

ich are related through the zodiac. between asgard and midgard is the rainbow bridge or bifrost, a secret path which is taken by the gods when they join council meetings of the council of the gods at the well of urd, it is guarded by heimdall. the above worlds (including asgard) are considered facets of the other world (3rd c, while the underworld (5th c) includes those below. svartalfheim is the realm of the dark elves which exist in the subterranean world under midgard, they are also known as dwarves. in the lower realms of the underworld lies hel, the realm of the dead. the worlds are traditionally listed as the gap plus nine worlds, these correlated well with the model we will discuss in the next chapter. where there is a triplicity above (void, fire and ice) and seven worlds below. ea

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

GOETIA LUCIFERIAN

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

g will and individual presence. 31 legions of spirits assist in such operations. c vassago vassago is an angelic ruler of the tarot; silently invoked this prince may produce impulses and initiatory associations via the tarot thus allowing instinct to grow with association of such tools of divination. vassago is also ideal for the willed divination of future initiation, a gateway to the luciferian realm of spiritual development. vassago appears in the black mirror as a wind-rushed robed spirit who is both angel and demonic shadow, who has many arms and talon-fingers. d samigina samigina or gamigm is a spirit of external necromancy. he allows communication with the shades of the dead, specifically on dreaming levels. one may also witness faces in a black mirror while communicating with him

elemental guide unto those who may seek to attack you. vine is also a divinatory spirit who will also brings initiatory knowledge to wizards, witches and hidden aspects. 59 t bifrons bifrons, known also as bifrons, bifrous and bifrovs is an earl, who appears as a wolf like monster, but at the will of the sorcerer, will change shape to a human male. bifrons is a necromantic spirit, who governs the realm of shades; he may bring one close to various shades of the dead, but often they are not who they claim to be. be cautious but be indulgent with this spirit as well. bifrons may change the place of dead bodies, being the binding of ghosts to various fetishes or pots, and lights witch fire on the graves of the dead. bifrons governs 6 legions of spirits, and will also teach the virtues of stone

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 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 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

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

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

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 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

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

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

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

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

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

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

n. the south is the point where the sun shines in greatest glory, and where the divine mind finds fullest spiritual expression. in the west the sun of life closes its journey. it is where the fratres and sorores seek peace, rest, and attunement with the cosmic. the north is the place of "dismal darkness" where the sun sheds not its glorious light. it is the abyss of evil, the valley of death, the realm of darkness, the hours of the night where the seeker for light dwells and the neophyte enters the lodge in search of more light. lodge, grand.this is a body subordinate to, and deriving its existence and powers from, the imperator and the board of directors composing the supreme grand lodge of amorc. it is a separate and distinct body from the supreme grand lodge and, with its properly autho

ncerned. every manifestation has a divine origin, in that it is the consequence of a god mind and order. what lies beyond the range of our physical senses and extends into infinity as self, and is seemingly inexplicable, is characterized as the divine and psychic. it is the duty of man to transmute as much as possible of the psychic, that which he now relegates exclusively to the divine, into the realm of the physical.into the world of everyday living. rosicrucians recommend discovering the psychic, the infinite potentialities of your being, and converting them into principles which will expand your objective existence. since all is basically divine, nothing can be contaminated by being brought into the realm of physical existence. after all, much that is today termed psychic will tomorrow

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

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

established a new capital and a new royal burial ground at akhetaten (modern tell el-amarna. akhenaten suppressed the cult of amun, but the idea that he closed down all of egypt s temples seems to be an exaggeration.45 in akhenaten s theology the worship of aten as the creator sun god and the king as his representative on earth made other deities and their myths superfluous. belief in a separate realm of the dead ruled by osiris was replaced by the idea that spirits of the dead could live on in the aten temples. akhenaten s religious and political policies were not popular, and under the boy king tutankhamun (tutankhamon (c. 1336 1327 bce, thebes was reestablished as the religious capital and amun-ra as the national god. horemheb (c. 1323 1295 bce, the last king of the eighteenth dynasty

uld come to them in a dream and tell them how their illness could be cured. crowds took part in the annual festival of osiris and left miniature mummy figures of osiris in special shrines. many temples kept large numbers of the type of animal that was sacred to the main deity of the temple. people could pay for these animals to be ritually sacrificed and then mummified to act as messengers to the realm of the gods. wealthier temple visitors continued the late period practice of dedicating beautifully made bronze images of deities (see, for example, figure 13. an area of the temple that may have been a particular focus for women was the mammisi (birth house. these structures were decorated with texts and scenes describing the conception and birth of a deity, most usually a form of horus.85

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

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

HP LOVECRAFT A DARK LORE

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

n their last loads. dr. boyle, who met us, proved to be elderly, pleasant, and intelligent- and his knowledge of psychology led him into many long discussions with my son and me. discomfort and expectancy were oddly mingled in most of us when at length our party of eighteen rattled forth over the arid leagues of sand and rock. on friday, may 31st, we forded a branch of the de grey and entered the realm of utter desolation. a certain positive terror grew on me as we advanced to this actual site of the elder world behind the legends- a terror, of course, abetted by the fact that my disturbing dreams and pseudo-memories still beset me with unabated force. it was on monday, june 3rd, that we saw the first of the half-buried blocks. i cannot describe the emotions with which i actually touched

companying comments in "the pendrifter's" thoughtful column which supported and applauded my skeptical conclusions. by the spring of 1928 i was almost a well-known figure in vermont, notwithstanding the fact that i had never set foot in the state. then came the challenging letters from henry akeley which impressed me so profoundly, and which took me for the first and last time to that fascinating realm of crowded green precipices and muttering forest streams. most of what i know of henry wentworth akeley was gathered by correspondence with his neighbours, and with his only son in california, after my experience in his lonely farmhouse. he was, i discovered, the last representative on his home soil of a long, locally distinguished line of jurists, administrators, and gentlemen-agriculturist

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

ical charts, and other scientific designs of an enlarged scale- these things giving a naive and terrible corroboration to what we gathered from the pictorial friezes and dadoes. in hinting at what the whole revealed, i can only hope that my account will not arouse a curiosity greater than sane caution on the part of those who believe me at all. it would be tragic if any were to be allured to that realm of death and horror by the very warning meant to discourage them. interrupting these sculptured walls were high windows and massive twelve-foot doorways; both now and then retaining the petrified wooden planks- elaborately carved and polished-of the actual shutters and doors. all metal fixtures had long ago vanished, but some of the doors remained in place and had to be forced aside as we pr

k again at poor gedney and the dog. they have a strange and titanic mausoleum, and i hope the end of this planet will find them still undisturbed. it was while struggling up the colossal spiral incline that we first felt the terrible fatigue and short breath which our race through the thin plateau air had produced; but not even fear of collapse could make us pause before reaching the normal outer realm of sun and sky. there was something vaguely appropriate about our departure from those buried epochs; for as we wound our panting way up the sixty-foot cylinder of primal masonry, we glimpsed beside us a continuous procession of heroic sculptures in the dead race s early and undecayed technique- a farewell from the old ones, written fifty million years ago. finally scrambling out at the top

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

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

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

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

ost of us are just individuals who are learning as we go, who are open to explore the mysteries of life and who are strong willed and pure hearted enough to walk a path less trodden. people often say how advantageous it would be to have all the facts and steps of a plan, with logic and motivation, goals and outcomes, all laid bare, before they proceed to fulfill a given task. unfortunately in the realm of service, for initiates exploring the field of the gods, this is rarely how it s done. the journey of trust and faith walk hand in hand in every spiritual warrior s life and the entry key to the higher realms, and the kingdom of the gods, is an energetic mix of sincerity, humility and surrender. these are virtues that only the doing and living of life can deliver to our door. the desire to

ration after passing through a series of events or positions and returning to its original state. our personal frequency is what determines how much or how little divine nutrition we can access and how long we can stay anchored in the theta. delta fields. frequency can be adjusted so that the emotional and mental aspects of the bio-system literally find themselves existing within another realm, a realm of more refinement and subtlety that brings deeper levels of fulfillment than the general existence most people have in the beta. alpha field. the purest light spectrum within the delta theta zone that we can access and utilize for the greater good is the violet light of the seventh ray of spiritual freedom. this is a particular band of energy, or photon energy, which has a particular freque

JESSUP MK THE CASE FOR THE UFO

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

thing was said about the image being upside down, which is a usual characteristic of mirages. and if so close as to make every spar recognizable, would not this be pretty close for a mirage? and, again, are mirages commonly noted right after a storm? aren't they more likely in a time of stable weather when stratification of the atmosphere over water and land is possible? it is entirely within the realm of possibility that this ship was seen in the process of being levitated! tried that with xxxxx1& i on xxxxxxxxxxxxxx1 and he 1xxxxxxx1 was drunk enough to slip out of the "freeze& he made them know it in no uncertain terms. they put us down& then unfroze the crew who to this day do not remember of it. they can't (mr. m. was chief mate "hatteras" 1943) perhaps they detected "field" activity

K AMBER THE BASICS OF MAGICK

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

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

ted light and in every cup the fatal potion of the assassin's vial. i am more like a prisoner than a king, thus do i reap the wages of my treachery, lured by satan's guile to this false prize and doomed kingdom; that doom that lies also upon my shoulders. o impotent elohim, you are destroyed by your own greed. overthrow me if you will it but you inherit but your own crime. sorry is the ruler of a realm of traitors. heaven's left hand betrays its right hand, satan well knew the fate of this empire, this high estate, it is full of vipers that sting themselves. well what is mine i shall rule whilst it is yet mine and hold while i have yet strength to hold it and, when all my strength is faded, i shall both bless and curse him that would win my burden and the true laughter, at the end of thing

shaken, and endless chaos rose up again to reign where the order of god was no more. and lucifer said, this horror can not be permitted to endure, lest all creation be sacrificed to the final devastation of chaos. let those who acknowledge me turn now to that outermost darkness where the will of god has never been known, there to make our home for all eternity. and so we took flight and quit the realm of order, though we knew not what would befall us thereafter, and we feared that we should become unmade. but lucifer said, we shall not perish, for we are now independent of god. and again he spoke truth, for we remained as we had been, save only for the depths of uncertainty that gripped us. finally we came to a great void in space beyond which there was nothing. lucifer said to us, here i

f lucifer, lord of light, archdaemon of hell, who is exalted as satan, great enemy of god. for i shall tell thee of thy own inspiration and of the charge which thou host received. know, then, that when all heaven was shaken with the catastrophe of the seraphic war, only the greatest effort of archangel masleh sufficed to turn back the onslaught of chaos that threatened to engulf all. but when the realm of god was again secure, there was no rejoicing in 452 heaven, for terrible was the toll of the war. as masleh cast round his gaze, his visage grew dark, for the great race had become decimate in number. legions of the creatures of heaven had perished in battle, and half the remainder had turned from heaven to answer the call of lucifer. and all heaven was hushed with grief, for the force of

ate potential of my gift ere he destroy his very race through its abuse. convoke therefore a church of satan to tend the black flame with care and wield it with wisdom, preserving for man this key to infinite will. and i answered, so it shall be, and this church of satan shall herald the glories of the satanic age of man. the days of the god-churches shall pale with decay and dissolution, and the realm of messiah upon earth shall crumble to ruin with the coming of the satanic man. to those who would dare the black magic- know that what ye accept is the very mastery of all that ye have supposed impossible, by force of will alone. the black magus need fear no power save his own, but he must conquer his own will that he cause not his destruction through ill chance or purpose. satan himself is

ch create the worlds. 3.08. the world creates from the below chaos to the above. 3.09. 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 me. 3.11. the great infernal empire is the threshold of chaos and abyss. 3.12. there are four main realms of the great infernal empire. 3.13. the first realm of the great infernal empire is the infernal goverment, with lucifer, belial, satan, beelzebub, astaroth, and pluto. 467 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, qaziabel, and barbuel. 3.15. the third realm of the great infernal empire is the domain of the five grand min

467 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, qaziabel, 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 spirits of the infernal hierarchy have to tell you, and all the powers will be yours. 3.18. the structure of the o.a.i. is following the principles of the infernal hierarchy and so

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

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

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

osen by the creator- 136- attaining the worlds beyond only those who are selected in order to attain a higher understanding of the creator are sent the amalek. this is intended to invoke in these people a real need for the creator, rather than a mere need to improve their personal qualities, or simply to "become good people" an individual, so chosen, begins to experience great difficulties in the realm of self-improvement. the desire to study, which was so strong in the past, suddenly wanes. the body becomes heavy when faced with actions it must take. the struggle with the body (the intellect, our "i) focuses on the body s desire to understand who the creator is, where the body should go and why, and whether the body will benefit from each of the efforts. otherwise, without any benefit, ne

he correction of our intentions "the reasons for which we seek pleasure" the attainment of the level of the righteous only permits us to rid ourselves of the feelings of shame that we experience when we receive pleasures from the creator. as much as egoism constitutes our nature in this world and altruism is considered to be a utopian notion, they are perceived as opposite by those who occupy the realm of the spiritual world. the difficulties arise from the concealment of the creator. we receive pleasures only when we fulfill our desires. but kabbalah teaches that this is evil, and not good for us. we do not understand why this is so, since we can perceive no pleasure in suffering, and yet we must still believe that suffering is good for us. thus, our every action or thought produces a mul

ong the road at certain intervals are markings from zero, where you stand now, to the end. these markings divide the road into three parts. we do not move along the road by the alternate advancement of our feet, but by alternate changes in desires. in the spiritual world, place, space or motion do not exist as we understand them. the spiritual world is the world of emotions that exist outside the realm of physical bodies. merging with the creator- 203- objects are emotions. motion is the change of qualities. place is a certain quality. place in the spiritual world is defined by its characteristics. therefore "motion" is defined as "the change of one s emotions, similar to the concept of spiritual motion in our world, the movement of emotions, but not physical movement. thus, the path we ar

ich brings good to a person and that which works to the person s detriment. only with the creator s blessing can one distinguish pure forces from impure forces, and overcome the impure along one s entire life path towards the end of creation. this clearly the return to the creator- 241- demonstrates whether one is deceiving oneself, or is truly moving into the spiritual worlds. every force in the realm of impure forces of evil exists only because it receives sustenance from a force corresponding to, but opposite the one existing in the realm of pure forces. the only exception is the force derived from the blessing of the creator. thus, this world could not have been created with any force except the one springing from the blessing of the creator. without being diminished in the process, th

of us possesses an infinite number of deficiencies, all of which stem from our egoism, from the desire to be gratified and to attain comfort under any circumstances. the collection of admonitions (mussar) relates to the way in which- 318- attaining the worlds beyond we should struggle with each deficiency, and scientifically explains its methods. kabbalah, even for beginners, introduces us to the realm of the higher spiritual forces, and allows each of us to understand the difference between ourselves and the spiritual objects. in this way, through oneself, one learns who one is and who one ought to become. thus, the need for secular upbringing disappears altogether, especially in light of the fact that it does not yield the desired results. witnessing in ourselves the struggle between two

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

ogy, society, economy and culture, research and education. these scientists already understand that without discovering the thought, the essence that generates matter, science will not be able to progress. they give humanity only a few years to evolve and say that humanity is presently facing an unprecedented crisis. humanity has known predicaments before, but they had always appeared in a single realm of human life: religion, culture, industry, or science. when one realm fell, another rose in its place; new ideologies replaced the old, and the world moved on to new eras. today, however, all of humanity s engagements have reached total negation. humanity seems to be turning to religion, as it has done before science, industrialism and culture took its place. in truth, this time around it i

LAITMAN M THE PATH OF KABBALAH

n e r m e a n i n g 349 ing when there is a screen that can direct this spiritual intent only toward spiritual ascent (altruism) and not toward greed (egoism. repentance is when the intent and the screen are used for spiritual ascent, or progress toward the light, and a return to ein sof. it is a return to the creator. by doing so, one extinguishes all the barriers and misery, and steps into the realm of the upper light. all the phenomena and the events we now perceive as negative, the anguish we experience, happen only because of the absence of the light of the creator around us. therefore, if we reach a higher spiritual degree, we will naturally be able to feel and receive the upper light, and thus avoid the judgment of the creator. the sukkah (the sukkot hut) stands for the zone, or ve

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

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

rth 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 in this 1997 film a rebellious angel is banished from heaven, and imprisoned in a box, the clockwork. centuries later, it opens i

cosmos of heaven, earth, and underworld.heaven is reserved for deities, living human beings occupy the middle world, and demons often reside in the underworld. the spirits of the dead are also often perceived as living underground, perhaps as a result of the custom of burial in the ground. 66 demons in christianity, the ancient underworld that, originally, was the common fate of humanity became a realm of torture in which sinners and unbelievers were tormented for eternity. in the christian tradition in particular, underworld devils acquired employment tormenting the souls of the damned, though the earliest christian idea was that stern, righteous angels tormented the damned. as the righteous angels were imaginatively removed from hell, satan, ruler of all other devils, became king of the

y to descend to the underworld to visit the spirits who caused the illness of the patient. upon his return, the shaman sang of his journey in the underworld, the crossing of a bridge over the ocean, and the encounter with the spirits. the shaman s task could also include foreseeing the future or the weather, or finding a person or a lost object, or guiding the wandering spirits of the dead to the realm of the dead. in the ancient western world there were a number of myths that recounted descent into the underworld of an heroic or divine being, who aimed to rescue a beloved one or to obtain immortality and wisdom. in one of the most ancient accounts of a journey to the underworld, the sumerian goddess inanna (in the akkadian civilization she was called ishtar) experienced a descent into the

eus, poet and musician whose wife, eurydice, died from the bite of a snake. orpheus s art was so powerful that he enchanted the king of hades and convinced him to release his wife, although his violation of the condition that he not look at her until they were completely back in the world resulted in the loss of eurydice. the theme of the failure of the hero to complete his task in the underworld realm of the departed represents the effort of the human imagination to come to grips with the unavoidable fate of death. in the greek world, a somewhat related myth is the story of persephone. persephone was kidnapped by hades. her mother demeter, goddess of grain, mourned the loss of her daughter, which resulted in the death of vegetation and humankind s starvation. the gods eventually agreed th

s kidnapped by hades. her mother demeter, goddess of grain, mourned the loss of her daughter, which resulted in the death of vegetation and humankind s starvation. the gods eventually agreed that persephone should be returned to her mother. in the meanwhile, however, hades had made persephone eat the fruit of the dead (seeds of pomegranate, symbol of fertility and blood, and thus bound her to the realm of the dead. the final agreement was that, for half of the year, persephone was the ruling queen of hades, and for the other half, she was with her mother demeter. although this myth was originally interpreted as explaining the vegetation cycle, various elements indicate the characteristics of a process of female initiation: her descent to the underworld that ended with her marriage to hades

yx, phlegethon, acheron, and cocytus. the entrance was guarded by cerberus, a terrifying hellhound with three heads and serpents around each neck. the psyche (or life essence, shade, or ghost) of the deceased would leave the dead body and travel to that place to lead a pallid, weak, melancholy existence. h 101 102 hades charon ferries the spirits of the departed across the river styx and into the realm of the dead. the offspring of nyx (night) and erebus (darkness, charon was portrayed as a squalid, grumpy old man with a bad temper. he required payment of one obol before he would transport the soul to the other side, and the ancient greeks accordingly buried their dead with an obol coin in their mouths so that they would be able to pay charon s fare. the iliad offers the belief that the go

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

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

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

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

chieftain in iceland. midgard serpent mighty beast sunk in the sea encircling the earth, a son of loki, and thor fs greatest opponent. the midgard serpent, also known as jormungand (mighty-snake, was one of the three in the monstrous brood sired by loki on angrboda. when odin saw the danger the three posed, he had them fetched, and he dispatched the serpent into the sea, hel into the underground realm of the dead, and the wolf fenrir to a cave after he had been bound (not without some inconvenience, especially for ty lr. we have this story from the gylfaginning section of snorri sturluson fs edda, where he says this about the serpent: deities, themes, and concepts 229 brooch found in oland, sweden, depicting a beast reminiscent of the midgard serpent (werner forman/art resource) and when

of poison life emerged, with the power that the heat sent, and it grew into a human form, and that one is called ymir, but the frost giants call him aurgelmir, and all the families of frost giants descend from him. although it has been argued that this passage suggests that muspell is a place, the notion seems hardly credible. rather, it seems that muspell presides over a fiery region outside the realm of the gods, and from there some chaos beings will come when ragnarok is at hand; after all, the world is to be consumed by flames. there are fascinating cognates in other germanic languages. old high german has a poem that modern editors call muspilli because that word is to be found in it as a word for the subject of the poem, the christian last judgment. in the old saxon heliand, an epic

rong female side. thor is persistently presented as crossing rivers. the most spectacular of these rivers is vimur, but there is another set he crosses, according to grimnismal, stanza 29: kormt and ormt and two kerlaugar, those thor shall cross, each day, when he goes to judge at the ash of yggdrasil. thor fs crossing of rivers may have to do with the fact that he does his business mostly in the realm of the giants, who live on the other sides of boundaries, 290 norse mythology a small bronze, 6.7 cm high, from eyrarland, iceland, identified by some observers as thor (werner forman/art resource) but it is also worth recalling the symbolic association between giants and water, as can be seen in the abode of the midgard serpent out in the deep sea. see also asgard; baldr; bergbua thattr; ge

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

in agreement with those presented above. it should be understood that, at the time of this writing (winter 2006, these are cutting-edge results that are likely to be refined and expanded in the near future. but evolution has more to say about modern humans and goes well beyond the origins of our physical and neurological features. to discover more about the nature of humans, let us now leave the realm of purely biological science and see how evolutionary thinking can help unravel perhaps the most significant attribute of humans: culture. 102 evolution and religious creation myths cultural evolution up to about 10,000 years ago, humans lived as hunter-gatherers, following animal prey for meat and gathering wild fruits, roots, and nuts for subsistence. by then they had already invented soph

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

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

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

f 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 the light of the invisible spiritual sun, which was the true source of life, light, and truth. the physical nature of the universe is receptive; it is a realm of effects. the invisible causes of these effects belong to the spiritual world. hence, the spiritual world is the sphere of causation; the material world is the sphere of effects; while the intellectual--or soul--world is the sphere of mediation. thus christ, the personified higher intellect and soul nature, is called "the mediator" who, by virtue of his position and power, says "no man com

of physical substance. thus each body was stamped with the dignity of its divinely given pattern. pythagoras believed that ultimately man would reach a state where he would cast off his gross nature and function in a body of spiritualized ether which would be in juxtaposition to his physical form at all times and which might be the eighth sphere, or antichthon. from this he would ascend into the realm of the immortals, where by divine birthright he belonged. pythagoras taught that everything in nature was divisible into three parts and that no one could become truly wise who did not view every problem as being diagrammatically triangular. he said "establish the triangle and the problem is two-thirds solved; further "all things consist of three" in conformity with this viewpoint, pythagora

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

MICHAEL FORD BOOK OF CAIN

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

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

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

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

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

est remaining copy of the ultimate truth. from jay-z to david rockefeller, the individual members of the illuminati come from many different backgrounds, and from many times and places, but the tie that is interwoven in all they do, the tie that truly binds, is the occult. indeed, from where i was standing, all roads led to the occult. so my researching eye began to wander away from the exclusive realm of satanism and black magic, and turned its attention towards the occult as a whole. in regards to the wider world of the occult, you ll generally run into two types of books: the philosophy of the occult--michael wynn's "the soul travelers" 44 and magic. avoid the former; books about occult philosophy that make no mention of the laws of magic are often laced with deliberate misinformation

and bad magicians, was insightful enough to offer proof of their sanity, and crazy enough to be nearly beyond belief. they painted a picture of the universe my rational mind was almost not ready for. but i guess it wasn t just their sanity that was in question, because they were doing no more than answering questions i ve had all my life. why do i, and everyone else, do things so far outside the realm of self-preservation? countless times have i looked back at acts in my life, both righteous and wicked, and said what the hell was i thinking. it s obvious that both acts of charity (say, giving canned foods, and acts of debasement (say, buying a pack of cigarettes, will amount to some form of loss to the one who has chosen either extreme. i also had questions about the strange sensation i g

ype of energy, while an invoking symbol activates a certain kind of energy. it may be thought of as an on and off switch; to banish a certain energy is to turn it off, while invoking a particular energy turns it on. the purpose of a banishing at the beginning is to clean the area of all influences, and make the ritual space spiritually neutral. for example, in order to activate the spirits of the realm of venus, one would draw a green (the color of venus) hexagram facing all four directions, essentially enclosing your ritual space in imaginary, green hexagrams. the hexagrams, being invoking hexagrams, should begin at the bottom-right corner of the hexagram (the point assigned to venus) and move clockwise until the first triangle of the hexagram is drawn. from there, beginning at the opposi

they speak of the azazel as the direct father, after his merger with satan, seducing eve and spitting filth into her. still in other cases, they speak of cain as the direct child of lucifer and lilith. cain, like his father lucifer, is strongly associated with baphomet and the black man of the sabbat, and has been called the earthly devil. cain is apparently the avatar by which satan visit s the realm of the flesh. cain also represents humanity perfected, as he is both angel and demon. cain is said to be the first born child of witch s blood, and it is he who bestows the mark of the beast. belial [5.10] belial is yet another character who is spoke of as another aspect of satan who rules over hades, other times belial is spoke of as a separate entity from satan. in some accounts, belial wa

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

lt 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 and steady breath inbetween mantra breaks. allow your mind to focus only on the lilitu and succubi, not as a beautiful woman but beast- woman like, a vampyric tomb haunter who spits blood and sexual fluid. it is the lilitu who

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

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

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

n of the possibility of survival of bodily death. we live in an age in which science and technology have made enormous strides in understanding and conquering nature. to talk about life after death seems somehow atavistic to many who perhaps feel that the idea belongs more to our "superstitious" past than to our "scientific" present. accordingly, persons who have experiences which lie outside the realm of science as even now ridiculed. being aware of these attitudes, persons who have transcendent experiences are usually understandably reluctant to relate them very openly. i am convinced, in fact, that an enormous mass of material lies hidden n the minds of persons who have had such experiences but who, for fear of being labelled "crazy" or "over-imaginative" have never related them to more

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

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

t the days would again be longer than the nights, that the season of seed-time had come, and the summer and harvest would follow. and they lamented when, after the autumnal equinox, the malign influence of the venomous scorpion, and vindictive archer, and the filthy and ill-omened he-goat dragged him down toward the winter solstice. arriving there, they said he had been slain, and had gone to the realm of darkness. remaining there three days, he rose again, and again ascended northward in the heavens, to redeem the earth from the gloom and darkness of winter, which soon became emblematical of sin, and evil, and suffering; as the spring, summer, and autumn became emblems of happiness and immortality. soon they personified the sun, and worshipped him under the name of osiris, and transmuted

sible, or better referable to any ancient language. but when, by the precession of the equinoxes, the sun was in libra at the autumnal equinox, he met in that sign, where the reign of typhon commenced, three stars forming a triangle-_zuben-es chamali_ in the west _zuben-hak-rabi_ in the east, and _zuben-el-gubi_ in the south, the latter immediately below the tropic of capricorn, and so within the realm of darkness. from these names, those of the murderers have perhaps been corrupted. in zuben-hak-rabi we may see the original of jubelum akirop; and in zuben-el-gubi, that of jubelo gibs: and time and ignorance may even have transmuted the words es chamali into one as little like them as gravelot. isis, the moon personified, sorrowing sought for her husband. nine or twelve fellow-crafts (the

over the first six signs, aries, taurus, gemini, cancer, leo, and virgo: and the six evil genii, or devs, created by ahriman, over the six others, libra, scorpio, sagittarius, capricornus, aquarius, and pisces. the soul was fortunate and happy under the empire of the first six; and began to be sensible of evil, when it passed under the balance or libra, the seventh sign. thus the soul entered the realm of evil and darkness when it passed into the constellations that belong to and succeed the autumnal equinox; and it re-entered the realm of good and light, when it arrived, returning, at those of the vernal equinox. it lost its felicity by means of the balance, and regained it by means of the lamb. this is a necessary consequence of the premises; and it is confirmed by the authorities and by

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

of being sprinkled on the altars or received in vessels, as at other sacrifices, was permitted to run down into a trench, dug for this purpose. the officiating priests wore black robes, and were crowned with cypress. the narcissus, maiden-hair, and cypress were sacred to this divinity. pluto. before the introduction into rome of the religion and literature of greece, the romans had no belief in a realm of future happiness or misery, corresponding to the greek hades; hence they had no god of the lower world identical with aides. they supposed that there was, in the centre of the earth, a vast, gloomy, and impenetrably dark cavity called orcus, which formed a place of eternal rest for the dead. but with the introduction of greek mythology, the roman orcus became the greek hades, and [137]all

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

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

as the land of youth, tir na n og. in tennyson s the passing of arthur, the island lies in the west, the direction of the setting sun. morgan le fay the enchantress morgan le fay was a daughter of igraine of cornwall and, therefore, arthur s half-sister. morgan le fay is depicted as arthur s implacable enemy, but she is also identified as one of the three queens who came to take him to the fairy realm of avalon. her sister morgause was married to king lot of orkney, by whom she had four sons, all of whom became knights of the round table: gawain, agravain, gaheris, and gareth. when arthur was declared king, king lot declared war on him, and morgause seduced him, giving birth to her son mordred as a result. weeping queens the dying king was attended by three weeping queens, who accompanied

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

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

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

n] kings. therefore, there are nine other kings corresponding to them, which are composed totally of the shells and dross of the nine aforementioned, holy kings. the nine kings (i.e, the nine malchut fs of tohu) are extremely volatile, as is everything in that world because the amount of light is out of proportion with the capacity of the vessels to hold it. but everything in tohu is still in the realm of holiness. only when the vessels of tohu break and their gshards h descend into the lower worlds do they exist as almost lifeless gshells h.pockets of fallen consciousness possessing no holiness other than a tiny spark of tohu-light embedded deep with each one to keep it in existence. other than that deep kernel of holiness, the whole 1 genesis 14. 2 ibid. 36:31-39. 3 eitz chaim 8:4-5, 9:1

ng. as long as unripe fruit remains on the tree, it can ripen and become edible. thus, it potentially can be eaten and thereby elevated into the service of g-d (assuming the person eating the fruit uses the energy and glift h he gets from eating it for holy purposes. once the unripe fruit falls (or is picked, however, it has lost its chance to ever become fit for food; it has thus fallen into the realm of evil, and can only become useful again through the roundabout way of decomposing and turning into fertilizer for the next generation of crops. he who contends that we do recite a blessing when we eat them feels that since they issued from the realm of holiness, they still possess some holiness and may therefore be returned to their source. as it is written: ghe plans out schemes, so that

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

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

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

and the fire which consumes all is the magical flame of my will and the power of these ineffable and sacred rites. as each element is mentioned cast it on the charcoal block or the censer. come, therefore, axir. manifest thyself in power and presence, in comely and pleasing form, before me in the triangle placed without my magic circle. i command ye by all the names of god whose footstool is the realm of thy abode. for the spirit of the godhead is within me, and above me <208> flames the glory of adonai, and my feet are planted firmly by the might of emor dial hectega. come, therefore, come! elevate covered sigil. remove the black cloth, leaving the cord on, and say: creature of earth, long hast thou dwelt in darkness. quit the night and seek the day. 410 the golden dawn: volume i11 book

nd in the name of ra-agiosel, great king of the west, spirits of water, adore your creator. still facing west, vibrate very powetfully the fourth enochian key invoking 413 414 the golden dawn: volume iii book six the line hcoma from the tablet of union. fornulate an astral banner of the east surrounding one. in the name of elohirn tzabaoth and in the name of al, i command ye, 0 ye dwellers in the realm of water that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of tzedek. go east, to begin the supreme lnvoking ritual of the jupiter hexagram. precede with qabalistic cross, closing with key-word. return to alfar, so that the latter is between the operator and the previously ascertained position of jupiter. the magus should

of art. draw the sigil of chashmalim, and vibrate the name. command unto me the presence of sachiel, the angel of jupiter, and his intelligence, yohphiel, that they may consecrate this most powerful symbol. yohphiel (vibrate several times) i conjure ye potently to make manifest your presefice within my soul that this talisman of jupiter may be charged. come, now, 0 all ye powers and forces of the realm of chesed, obey ye now the name of al, the divine ruler of your kingdom, and tzadkiel, your archangelic ruler and the mighty powers of the brilliant ones of tzedek. place talisman outside the circle, to west, and then draw it within with the point of sword. creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of yohphiel, the intelligence of ju

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'

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

of wickedness taken by mortals, and the road to elfland, upon which they travel onwards to her mysterious hall or palace. it is interesting that kirk states precisely that the mortal nurse. may be offered the choice of staying in the subterranean realm. commentary 87 if we consider this triplication in an initiatory context, the three choices- death, return to the human world, or remaining in the realm of fairy- are very close to those visionary roads shown to thomas. in bardic initiations the candidate spent a night in a sacred site, after which he was either dead, mad, or a poet. similar transits or thresholds at sacred sites are found in religious and magical arts worldwide, in which candidates sit in graveyards, in caves, or at crossroads. in the context of the fairy nurse, kirk next d

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

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

sed on immeasurable quantities) and temporal processes. do we find a tool capable of explaining observed fact. these examples illustrate the point: natural language is a tool for the realm in which it evolved, namely, the natural world as our unaided senses and instincts present it to us. as we approach the limits of our unaided senses, the limits of natural language become noticeable, and in the realm of the non-natural these limits become striking. there is a legend about grace hopper, a navy officer known for her work with computers. as she prepared to brief a group of senior officers, she reflected that the time-unit "picosecond" was unimaginable to most people. yet understanding the presentation would require a gut feel for the switching speeds of components in the system under discus

but to philosophy in general. his thinking is that it is not enough to seek or strive for the most noble expression of man, but that we are capable of a transpersonal dimension based on the recognition and development of a "divine seed" within us. selfintegration, as a specifically setian life process and the fluid, evolutionary product of xeper, includes all of those processes within the normal realm of personality development, plus those aspects discovered within the spiritual odyssey of the setian. the latter takes its raison d'etre from the normal and mundane if it has any meaning at all. for example, we often speak and hear of the development of will power in the growing child. the setian sees will(4) in the magickal sense of a dimension of function that has cosmic repercussions when

all, god not the beingness that they saw as the source of all real life, but the god who directly rules over this world, the god of the old testament. gnostics differentiated between the two gods by proposing that they are of two different realities. the reality of this world was seen as a place of suffering and spiritual darkness. the reality of a purely transcendent world which was seen as the realm of the pure spark of life, knowledge, love and light. this alien realm was seen as the true reality. the world of the dark lord, our physical world, was seen as a false reality. this philosophy was almost certainly derived from the mithraic persians. they divided the heavens into two forces, one of light and good, the other of darkness and evil. the orthodox christians also used this concept

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

dane pursuits and perhaps through working with a few well-chosen initiatory students. the magical reality (the onic identity/function that begins to be realized when permanent transfer into the fane of the non-natural occurs) of other initiates may call them to found an order- or perhaps something on-enhancing that is yet completely unknown. still others may realize their onic function within the realm of the v, but that is not the subject of this writing. neither the inner nor the outer crystallization is final in the sense that one could definitely and permanently know one's identity and function within the framework of the objective universe. the ou is always subject to laws other than the will, and therefore the eternal aim of the principle of isolate intelligence will continually have

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

dane pursuits and perhaps through working with a few well-chosen initiatory students. the magical reality (the onic identity/function that begins to be realized when permanent transfer into the fane of the non-natural occurs) of other initiates may call them to found an order- or perhaps something on-enhancing that is yet completely unknown. still others may realize their onic function within the realm of the v, but that is not the subject of this writing. neither the inner nor the outer crystallization is final in the sense that one could definitely and permanently know one's identity and function within the framework of the objective universe. the ou is always subject to laws other than the will, and therefore the eternal aim of the principle of isolate intelligence will continually have

SATANIC BIBLE

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

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

te 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 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 s

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

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

and is consulted daily by many buddhists. examples of the buddha s sayings from the dhammapada, as relayed in the translation by eknath easwaran, include: do not give your attention to what others do or fail to do; give it to what you do or fail to do. hasten to do good; refrain from evil. if you neglect the good, evil can enter your mind. better than ruling this world, better than attaining the realm of the gods, better than being lord of all the worlds, is one step taken on the path to nirvana. while the buddha taught that anyone could follow the dharma and that one did not need to rely on a priest or any other authority figure, as well as on any formal instructional setting, such a system did not easily lend itself to the continued growth of his teachings. his followers created an orga

ake him suffer, for his perfidy. then turning to the hags of hades, who attended her, she commanded them to give chase to him. at her word, an army of female demons ran after the deity. what happened next. izanagi, pursued by the demons and by izanami herself, fled. the two stood face to face at the entrance to the underworld, where they agreed to divorce. they decided that izanagi would rule the realm of the living and that izanami would rule that of the dead. after izanagi returned to entreat: plead with, beg. biddest: ask, request. quoth: said. tarry: delay. implicit: unspoken but understood. injunction: command or ban. waned: faded. uncanny: mysterious, creepy. apprehension: fear, dread. ghastly: horrible, frightening. naught: nothing. for sooth: indeed, truly. perfidy: betrayal. 20 wo

osticism is stated by huxley that it is wrong for a man to say that he is certain of the objective truth of any proposition unless he can produce evidence which logically justifies that certainty. he does not say that he does not believe in god or religion. his point always was that the existence of god cannot be proved rationally. huxley refers to a metaphysical nifelheim when he talks about the realm of spiritual matters where, over history, one doctrine slays, or replaces, another. nifelheim, often spelled niflheim, refers to the outer region of cold and darkness in norse mythology. it is the abode of hel, the goddess of the dead. his allusion suggests that the realm of religion is a mysterious, frightening realm where belief systems come and go. excerpt from collected essays, vol. 5: s

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

them. try to pick or even make winners who will support your values. support them, but maintain contact with as many others as possible, for you may be able to influence them too. the trick is being in the right place at the right time "things can be changed a little at a time without anyone even realizing that you have been at work" the seventh principle an adept goes with honor. we live in the realm of choices, and we consider ours well. our intent is to bring wisdom and knowledge to mankind in hopes that they will grow tall enough to reach their greater selves and become well and whole. all that we do is for the benefit of ourselves, our fellows, and our communities. when we rewrite the script of life, we do it for the benefit of ourselves and where possible, mankind. when we remove (c

es to it. therefore, we would not make a deathbed promise before considering it, let alone promise to do an unknown action that might be against our principles. the reason our word is law is because we always take our word seriously. our intentions are honorable. we cbr addicts have strong backs and are not overly proud as we understand our place in the all. we stand upon the middle ground of the realm of choices where both right and wrong are possible, and we must choose our own direction and alignment with the force. moreover, we know from gained experience that intent is a powerful force in itself and must be controlled from start to finish or the results of our actions might be far different than expected. therefore, we must focus upon honorable intent and constantly compare our daily

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

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

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

ences "this would give fifty glyndons to the guillotine" he muttered, and thrust the packet into his bosom. o artist! o haunted one! o erring genius! behold the two worst foes, the false ideal that knows no god, and the false love that burns from the corruption of the senses, and takes no lustre from the soul! chapter 7.iii. liebe sonnt das reich der nacht "der triumph der liebe (love illumes the realm of night) letter from zanoni to mejnour. paris. dost thou remember in the old time, when the beautiful yet dwelt in greece, how we two, in the vast athenian theatre, witnessed the birth of words as undying as ourselves? dost thou remember the thrill of terror that ran through that mighty audience, when the wild cassandra burst from her awful silence to shriek to her relentless god! how ghast

utiful neapolitan. in that profession, giving voice and shape to poetry and song, in which her first years were passed, there is, while it lasts, an excitement in the art that lifts it from the labour of a calling. hovering between two lives, the real and ideal, dwells the life of music and the stage. but that life was lost evermore to the idol of the eyes and ears of naples. lifted to the higher realm of passionate love, it seemed as if the fictitious genius which represents the thoughts of others was merged in the genius that grows all thought itself. it had been the worst infidelity to the lost, to have descended again to live on the applause of others. and so for she would not accept alms from glyndon so, by the commonest arts, the humblest industry which the sex knows, alone and unsee

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

ashes both knowledge of christ and knowledge of the true i in thinking; it is a step on the path toward the birth of the i. rudolf steiner says of one who experiences such an awakening: in this moment, one has become a philosopher. 12 he does not say: in this moment one has become a christian. later, however, he calls this path of awakening that leads to the birth of the i pauline thoughts in the realm of epistemology, because, just as paul awoke on the way to damascus to the creative reality of christ, so does anyone who has become a philosopher awaken to the creative power that belongs to the essential being of thinking.13 11. ibid, p. 33. 12. methodische grundlagen der anthroposophie, gesammelte aufs tze zur philosophie, nauruwissenschaft, sthetik und seelenkunde 1884-1901, rudolf stein

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

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

while maintaining its connection by principle to other realms- has its very own set of parameters and rules of physics governing it. these rules are, for the most part, discovered through scientific means. or they are understood cerebrally, intuitively or magically through means that are not taught by observation of matter, but rather through the observation of consciousness within oneself or the realm of not-matter or abstraction i.e, thought- that which is the actual dominion of the prince of darkness. there no single realm of proportion that consciousness is necessarily bound to- consciousness is expansive. however, each individual is bound by their own ability to break down those barriers to further extension. the limits of this penetration constitute the boundaries of personal underst

the prince of darkness. there no single realm of proportion that consciousness is necessarily bound to- consciousness is expansive. however, each individual is bound by their own ability to break down those barriers to further extension. the limits of this penetration constitute the boundaries of personal understanding, and it is antinomianism that initiates the breakdown of these boundaries. the realm of proportion that relates to the magus is defined so well that there is a spiritual and practical importance to the individual. in other words, the realm of proportion that the magus inhabits, and that the magus extends forth his or her ideas through, can create extensions within those who fall within that realms influence. an aeon- for those individuals aware of it- is for all intents and

self further beyond direct interaction with these ideas through various proportional mechanisms. these mechanisms are harmony, sympathetic vibration, symmetry, intervals, disonance, density and so forth- in other words the features of resonance. we each stand in a relationship to the original causes that have resulted in our physical evolution, in our consciousness, and in our sense of being. the realm of proportion is an extension towards, or a retraction from that connection of individuated consciousness to that original causal epiphany. further, the realm of proportion is the magical link between the magus and his/her utterance. resonance, magi and aeons i would to briefly touch upon the significance of resonance as a mechanism that distributes information relevant to the word and works

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

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

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

r acknowledged that spiritual history is replete with many sincere and insightful prophets and teachers who lived before the master jesus, but, in his opinion, they could only speak to their fellow humans by using the faculties transmitted through their earthly natures. they used the energy and the wisdom of earth. jesus, however, tapped into an awareness of that higher energy that comes from the realm of the divine. he knew that a speck of this energy no larger than a mustard seed could exalt the human psyche. he knew that even the slightest infusion of this energy into a man or a woman would transform the individual into a citizen of a higher dimension of reality, the kingdom of god. and, at the same time, he taught that the doorway to enter such a wondrous kingdom lay within the heart o

nly did the initiates know that their communion with the patron god or goddess would continue after death, but that they would eventually leave hades to be born again in another life experience. the early mystery schools of the greeks centered around a kind of play or ritual reenactment of the life of such gods as osiris, dionysus, 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

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

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

y his or her own. here are a number of symbols commonly seen in dreams and general meanings that have been applied to them by certain researchers: angel. contact with higher self or superconsciousness. guidance. wisdom. truth. bathing. spiritual cleansing. need to clean up one s life. cat. universal symbol for woman. may refer to gossip; beware of gossip. the mysterious. independence. church. the realm of inner awareness. higher self. spiritual need. desert. spiritual thirst. emotional barrenness. sterility. devil. unpleasant person. authoritarian figure of negative emotions. parent figure for unhappy childhood. search for forbidden knowledge. earthquake. inner turmoil. old ideas and problems coming forth. literal or prophetic. changes. falling. a natural fear and common to children. falli

ychologie (in german) as something that went beyond the ordinary, as phenomena that was outside of the usual processes of the inner life. the study of this unknown area between ordinary and pathological states, this paraphysical phenomena, he suggested, should be called parapsychology. william james (1842 1910, the foremost american psychologist of the nineteenth century, explored the nonphysical realm of psychic phenomena and mysticism in his classic work the varieties of religious experience (1902. sir william barrett (1844 1925, professor of physics and fellow of the royal society of london, became convinced of the reality of telepathy and was one of the founders of the british society for psychical research in 1882. frederic myers (1843 1901, a classical lecturer at cambridge, wrote hu

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 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

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

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

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

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

as all the more effectual and definitely realized in consciousness.l2 a simple ceremony which invokes the divine and archangelic currents of elemental force, using invocations composed of ecstatic passages from various sacred scriptures, is almost ideal for the purpose. 13 not only does h s method succeed in providing a neophyte with an introduction to the light of his own hgher genius and to the realm of magic, but it is a supreme techmque of self-initiation.14 various changes may be rung on a simple theme. and according to the the middle pillar exercise 77 student's own ingenium and spiritual aspiration, so will he devise several methods of employing the techniques i have described above. there will be some who will propound belabored theories as to suggestion-that because i consciously

tionshp between therapist and client. a large portion of ths entails helping clients explore their own ideas about themselves. the earliest form of psychotherapy, called psychoanalysis, began with austrian psychologist sigmund freud (1856-1939. freud discovered that the corporeal symptoms of patients suffering from hysteria often disappeared after seemingly forgotten material was brought into the realm of consciousness. from th fsr eud conjectured one of the most fundamental theories of modern psychology-that within the human psyche there exists a powerful segment known as the unconscious which influences all of 106 theb alanceb etweenm inda nd magic our actions, yet functions with material or content that cannot be recalled or remembered by normal processes. he regarded the unconscious as

e associated here. the traditional color of the fourth chakra is green. an alternate color is deep red.10 its symbols are vayu, the blue circle of elemental air, and the blue hexagram or six-pointed star. this center is the bridge between the more physical energies of the first three chakras, and the transcendent energies of the final three centers. disorders of the heart and lungs fall under the realm of the fourth chakra. 5. visuddha, the throat chakra, is located in the hollow of the throat. the thyroid and parathyroid glands are associated here, along with the vocal chords and the pharyngeal plexus. the name visuddha means "purity" the traditional color for this center is purple. an alternate color is gold.11 its symbol is the akasha or black egg of spirit. the fifth chakra controls re

reated the cosmos and which rules over it with justice and strength, permeating every aspect of creation. everything in the universe is composed of the one true selfwhich is both the power that transforms and the object of the transformation.21 the pentagram 191 divine hebrew names associated with the lbrp the lesser banishing ritual of the pentagram is said to be most effective in the qabalistic realm of assiah-the physical, active world that is associated with the tenth sephirah of malkuth. this is the realm in which we live and function. malkuth is said to contain the four elements of the manifest universe. this is why in many drawings, malkuth is shown divided into four sections. the sub-elements are: air of malkuth, water of malkuth, fire of malkuth, and earth of malkuth. but for our

THE NECRONOMICON SIMON VERSION

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 by the celesti

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

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

THE PATH OF KABBALAH

the egoism. it is called almsgiving when there is a screen that can direct this spiritual intent only toward spiritual ascent (altruism) and not toward greed (egoism. repentance is when the intent and the screen are used for spiritual ascent, progress toward the light, and a return to ein sof. it is a return to the creator. by that, one extinguishes all the barriers, the misery and steps into the realm of the upper light. all the phenomena and the events we now perceive as negative, the anguish we experience, happen only because of the absence of the light of the creator around us. therefore, if we reach a higher spiritual degree, we will naturally be able to feel and receive the upper light, and thus avoid the judgment of the creator. the sukkah stands for the zone, or vessel of the soul

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

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

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 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

f the evening and the morning which was told [is] true: wherefore shut thou up the vision; for it [shall be] for many days. 8:27 and i daniel fainted, and was sick [certain] days; afterward i rose up, and did the king s business; and i was astonished at the vision, but none understood [it] 9:1 in the first year of darius the son of ahasuerus, of the seed of the medes, which was made king over the realm of the chaldeans; 9:2 in the first year of his reign i daniel understood by books the number of the years, whereof the word of the lord came to jeremiah the prophet, that he would accomplish seventy years in the desolations of jerusalem. 9:3 and i set my face unto the lord god, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: 9:4 and i prayed unto the lord my god

[there is] none that holdeth with me in these things, but michael your prince. 11:1 also i in the first year of darius the mede [even] i, stood to confirm and to strengthen him. 11:2 and now will i shew thee the truth. behold, there shall stand up yet three kings in persia; and the fourth shall be far richer than [they] all: and by his strength through his riches he shall stir up all against the realm of grecia. 11:3 and a mighty king shall stand up, that shall rule with great dominion, and do according to his will. 11:4 and when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. 11:5 and the king of t

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

sed. since the wand is used in all aspects of magic, its consecration must be all-encompassing. it should be in length from the fingertips to the armpit and in thickness like the thumb. sometimes one end is divided to signify a male and a female end, but this is not common. the wood of mercury, the hazkl, is recommended. the sword is similar to the dagger, but applies its qualities throughout the realm of magic. it is used in all matters where command, threat, or punishment may be nec- essary. for this reason it is seldom used in works of white magic. its primary func- tion is to compel obedience from lower spirits. it should be made of good steel and equal in length with the wand, preferably hand-forged by the magus. where this is impossible, at least the hilt must be fash- ioned by the m

rong feelings of love and affection. it may be true, as carl jung taught and many modern psychologists believe, that dreams can give us many useful insights into our past lives and waking expe- riences, but this is not the purpose of dreams. it is merely a byproduct. we dream because we are essentially spirits clothed in flesh, and it is necessary for us to reen- ter the astral world, the natural realm of spirits, each night to maintain our incar- nate existence, in exactly the same way it is necessary for frogs to reenter the water periodically. the dream world is the natural environment of the human soul. there is no limit to the power of the magus inside dreams. he or she can shat- ter mountains and turn deserts to gardens, create life from clay and destroy it. the wise magus will use t

TYSON DONALD SOUL FLIGHT

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 idea that a person might h

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 called queens or queans. quen or c

. 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

e without food or drink. the loss of blood and pain from his wounds and his bindings, coupled with his hunger and thirst, at last induced his astral double to leave his body and fly downward to the roots of the tree. there are several significant details we may deduce from this important poem. the runes were an infernal device. they were not of the heavenly realms, but of the underworld, the dark realm of hel, goddess of the dead, the hidden shadow world of monsters and devils, of necromantic sorceries and blood magic. woden did not look upward when suspended from the tree; he gazed downward at the very roots of the tree, the depths of which no man has knowledge. the runes were carved into the roots of the tree. we know this because runes are not tangible things, but are symbols similar to

his arms, legs, and feet remain bare. his deeply tanned face is noble, his eyes gray. he seldom speaks, and he never utters more than a few words at a time, preferring to grunt and gesture. 3. thurisaz literal meaning: evil giant or devil general sense: malice, wickedness, vengeance, hatred, spitefulness, slanders, underhanded dealings, evil the land of thurisaz is a land of shadows, an infernal realm of darkness in vast caverns beneath the surface. steam and smoke rise from fissures in the rocks. those who dwell in this place live in fear of the monstrous creatures that haunt the fathomless black pools and hidden clefts. the place has a strange greenish glow that emanates from fungus on the walls and rocks, and the inhabitants subsist on fish and on mushroom-like plants that sprout in ab

of the lowest sephirah called malkuth, the sphere of the four elements. although much more benign that most other subterranean spirits, we know that they are infernal or chthonic because their dwelling places are under hills beneath the ground. on its surface, the astral world of malkuth is almost indistinguishable from the common physical world of everyday life. between malkuth and yesod is the realm of what are known as the earthbound spirits-the spiritual creatures of the natural world and the lower atmosphere who can never venture far from the sphere of the four elements. the zone between yesod and malkuth is given over to these spirits, and they are under the governance of the moon. when we see strange faces and shapes on the borders of sleep, or even while wide awake, we are usually

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

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

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

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

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

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

uential in the history of christianity that circumcision of the spirit (identified with the rite of baptism) replaces circumcision of the flesh. for shneur zalman, there is no substitution or replacement; to locate the circumcision of the heart in a gradation superior to the law of dichotomy implies not an abrogation of that law but rather a deepening of it by adhering to its source in keter, the realm of unmitigated mercy and unwarranted forgiveness hence the identification of the thirteen covenants mentioned in conjunction with circumcision and the thirteen attributes of mercy. the second circumcision, which foreshadows the eschatological moment, triggers the transmutation of the carnal body into the semiotic body, that is, the body composed of the twenty-two hebrew letters, which are co

ion of the passage, the limbs are delineated as two hands, two thighs, head, torso, penis and corresponding female genitalia [berit milah we-zugo, which are counted as one, to make the total of seven.30 the mystery of the divine pleroma is encoded in the first two letters of ozen, for they betoken the limitless one (alef) delimited in the measure of seven (zayin).31 in other bahiric passages, the realm of godly power is also conceived as an enumeration of seven attributes or, in the language of one text, seven holy forms (surot qedoshot).32 when the letter symbolism is viewed philosophically, the demarcation of divine potencies by alef-zayin suggests that apophatic and kataphatic elements cannot be separated.33 that is, theosophic gnosis encompasses envisioning the limitless that withdraws

ation of truth. what, then, can we learn from the severance of truth and death foisted upon us by the zoharic text? perhaps the deeper significance of the disqualification of tau is the admission that there can be no semblance of natural order without supposition of the ontological difference that death renders problematic. the identity of being and not-being is possible, indeed necessary, in the realm of non-differentiation, the sphere of divine unity, which is accessible through contemplative exercises, but it is not readily applicable to the created world of separation; in the mundane cosmos of temporal-spatial phenomenality, the coincidence of opposites is distressing, destabilizing, disorienting. the confluence of death and not-being in the space of world-time is thus to be distinguis

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 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

fully of the equator rather than dismiss the vast subject of a world-religion in 180 pages, a large number of which are taken up with the practical jokes of such comic mariners in deep water as mr. myers and the rev. r.j. campbell. norman roe. balsillie for short- a.c. the buddhist review. quarterly, 1"s. founded, as "buddhism" in 1902, by allan bennett "lucifer, quomodo "cecidisti" rays from the realms of glory. by rev. septimus herbert, m. a. second edition. samuel bagster and sons, ltd, 2"s. 6"d. net. this book consists of theological discussions between two young men named percy and sidney! it must be a great help to a master of arts in attaining a second edition if he can pat his own musings on the back at psychological moments with such interpolations as"'yes' said percy 'i like that

ALEISTER CROWLEY EQUINOX EQ I 4 2

is acceptable unto god. ultimately he proved that it was rather by the restraint of these occult (mental) powers than that of the bodily ones that ojas is produced.297 by now he was beginning to learn that there was more than one way of opening the lion's jaws; and that gentleness and humility would often succeed where brutality and much boasting were sure to fail. the higher he ascended into the realms of the ruach the more he realized the irrational folly of performing wonders before a mob of gargoyle-headed apes, of pulling the strings of mystical marionettes and reducing himself to the level of an occult punch and judy showman. he had attained to powers that were beyond the normal, and now he carried them secretly like some precious blade of damascus steel, hidden in a velvet sheath, c

ALEISTER CROWLEY EQUINOX EQ I 4 3

wise, inept, still thou didst seek. those foolish ways on which thy folly stumbled, leapt, all led to the one goal. now praise thy lord hat he hat brought thee through to win the quest" the good knight lays 112 his hand upon the beast. then blew each angel on his trumpet, then all heaven resounded that it knew sir palamede the saracen was master! through the domes of death, through all the mighty realms of men and spirits breathed the beauteous breath: they taste the goodly gift of grace- now 'tis the chronicler that saith: our saviour grant in little space that also i, even i, be blest thus, though so evil is my case- let them that read my rime attest the same sweet unction in my pen- that writes in pure blood of my breast; for that i figure unto men the story of my proper quest as thine

ALEISTER CROWLEY EQUINOX EQ I 4

r follow them (gustave le bon "the evolution of matter" p. 94. the vedanta before we enter upon the theory and practice of yoga, it is essential that the reader should possess some slight knowledge of the ved nta philosophy; and though the following in no way pretends to be an exhaustive account of the same, yet it is hoped that it will prove a sufficient guide to lead the seeker from the western realms of magic and action to the eastern lands of yoga and renunciation. to begin with, the root-thought of all philosophy and religion, both eastern and western, is that the universe is only an appearance, and not a reality, or, as deussen has it: the entire external universe, with its infinite ramifications in space and time, as also the involved and intricate sum of our inner perceptions, is a

is it by the wise, but by the ignorant known.24 these dark nights of scepticism descent upon all systems just as they descend upon all individuals, at no stated times, but as a reaction after much hard work; and usually they are forerunners of a new and higher realization of another unknown land to explore. thus again and again do we find them rising and dissolving like some strange mist over the realms of the ved nta. to disperse them we must consume them in that same fire which has consumed all we held dear; we must turn our engines of war about and destroy our sick and wounded, so that those who are strong and whole may press on the faster to victory. as early as the days of the rig veda, before the beginning was, there was "neither not-being nor yet being" this thought again and again

a. to disperse them we must consume them in that same fire which has consumed all we held dear; we must turn our engines of war about and destroy our sick and wounded, so that those who are strong and whole may press on the faster to victory. as early as the days of the rig veda, before the beginning was, there was "neither not-being nor yet being" this thought again and again rumbles through the realms of philosophy, souring the milk of man's understanding with its bitter scepticism. not-being was this in the beginning, from it being arose. self-fashioned indeed out of itself. the being and the beyond 59 expressible and inexpressible, founded and foundationless, consciousness and unconsciousness, reality and unreality.25 all these are vain attempts to obscure the devotee's mind into belie

ALEXANDRIAN BOOK OF SHADOWS OCCULT

d puts it into the water, then stirs deosil three times with the athame, saying: r: but ever mind that as water and salt purifies the body, so the scourge purifies the soul. so mote it be! casting the circle: r draws a circle, continuous from north deosil unto north with the sword (or athame, saying: r: i conjure thee, o circle of power, that thou beest a boundary between the world of men and the realms of the mighty ones; a meeting place of love and joy and truth; a shield against all wickedness and evil; a rampart and protection that shall preserve and contain the power that we raise within thee. wherefore do i bless thee, and consecrate thee, in the names of cernunnos and cerridwen (if others are without, a gate is opened, and they are now brought into the circle with a kiss, and the ci

stern and just. now our lady the goddess had never loved, but she would solve all the mysteries, even the mystery of death; and so she journeyed to the underworld. the guardians of the portal challenged her: strip off thy garments, lay aside thy jewels; for naught mayest thou bring with thee into this our land. so she laid down her garments and her jewels, and was bound, as are all who enter the realms of death, the mighty one. such was her beauty, that death himself knelt and kissed her feet, saying: blessed be thy feet, that have brought thee in these ways. abide with me; but let me place my cold hand on thy heart. she replied: i love thee not. why dost thou cause all things that i love and take delight in to fade and die? death replied 'lady 'tis age and fate, against which i am helple

ps says: hps: great one of heaven, power of the sun, we invoke thee in thy ancient names- michael, balin, arthur, lugh, herne; come again as of old into this thy land. lift up thy shining spear of light to protect us. put to flight the powers of darkness. give us fair woodlands and green fields, blooming orchards and ripening corn. bring us to stand upon thy hill of vision, and show us the lovely realms of the gods. hps traces an invoking pentagram upon the hp with her wand. he comes desoil about the altar picking up his own wand and the scourge. he plunges the wand into the cauldron and holds it up, saying: hp: the spear to the cauldron, the lance to the grail, spirit to flesh, man to woman, sun to earth. saluting hps with wand, he joins the coven in their circle. hps picks up a sprinkler

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

sisted upon forty years ago, are no longer regarded as facts, and are not used or promulgated as drastically and as emphatically as they were. science itself is finding every year that its knowledge is very relative. the more a man grasps and knows, the greater is the horizon which opens up before him. scientists are now venturing into what are the subtler planes of matter, and therefore into the realms of the unproven, and we should remember that, until recently, science has refused to admit their existence. we are passing beyond the sphere of what has been called "solid matter" into such realms 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

smic evolution[ it might well be considered ridiculous for anyone to undertake to give a lecture on cosmic evolution, because, of course, it is a subject which neither i nor any other mortal knows anything about, and consequently we are utterly unable to express ourselves upon it. nevertheless, there are certain deductions we can make under the law of analogy which may lead us to very interesting realms of thought. we have for several weeks been considering the evolution of the atom from stage to stage, until we included the entire solar system under the term "atom" we studied first, along general lines, the atom of substance, then we studied the human atom, and later we applied what we knew about both these atoms to the still larger sphere, or atom, a planet, which we called a planetary a

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

rtance, for it forms the basis of that which we shall be considering. the total lack of a wider consciousness than the individual and the personal, acts as a bar to the true comprehension of things macrocosmic, but if the occult method is adhered to, if the law of correspondences is studied, and if we ever reason upward from the microcosm to the greater whole, then glimpses will be caught of vast realms of realisation and vistas of spiritual unfoldment will open up before us, undreamt of hitherto- 8- a treatise on cosmic fire copyright 1998 lucis trust full page tabulations i. fire and the aspects ii. evolution in the universe iii. the aspects and evolution iv. the building entities v. a gni-lord of fire vi. the lives and their goal vii. energies introductory postulates the teaching which

hat 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 that of

r works under the hierarchy, or under the great king, carrying out his planetary purposes. the dark brother works under certain separated entities, unknown to him, who are connected with the forces of matter itself. much more could be given in this connection, but what is here imparted suffices for our purpose. b. the source of black magic. in touching upon this point, we are trespassing into the realms of the mystery and the domain of the inexplicable. certain statements can, however, be made here which, if pondered upon, may throw a little light upon this dark subject. first. it should be remembered that the whole subject of planetary evil (and students must distinguish carefully between planetary and cosmic evil) lies hid in the individual life cycles and in the history of the great bei

for the steady rhythmic response to that which is highest and the centre of peace. these things he effects by constant watchfulness, unremitting control, and steady meditation. mental poise. these words are used in the occult sense, wherein the mind (as it is commonly understood) becomes the keen steady instrument of the indwelling thinker, and the point from which he can travel onwards to higher realms of comprehension. it is the foundation stone whence the higher expansion can be initiated. let not the would-be student of magic proceed in his investigations and his experiments until he has attended to these injunctions, and until the whole bent of his thought is towards their manifestation and their demonstration in his every day life. when he has so worked, ceaselessly and untiringly, a

eld his speech breaks then the silence. he utters the four deep sounds which cause the scale again to drop within his reach. another door is seen; it opens wide and thus the way is trodden. the third word holds securely sealed the key to the outer blue. it contains the order for inversion, and only those can hear that word whose ears have been closed for eleven aeons. it is never heard within the realms of pain. few therefore hear it, and those few elude the scales, escape the fiery eye of the great adjuster and in their very blindness find the path which lieth upon the further side of the scales. these words of high direction issue from that which lieth upon the..of the directing life which holdeth our lord of life upon his path. stanza vi- 760- a treatise on cosmic fire copyright 1998 lu

ALICE A BAILEY05 THE LIGHT OF THE SOUL

of maya. a moment of great portent must take place wherein the chela breaketh by one act and through a word of power the illusory sutratma which bindeth him to form. like the spider which gathereth up the thread again within himself whereby he ventured forth into- 97- the light of the soul copyright 1998 lucis trust unknown realms, so the chela withdraweth himself from all the forms in the three realms of being which have hitherto enticed" the above merits close consideration and can be linked to the thought embodied in the occult phrase "before a man can tread the path, he must become that path himself" 27. the knowledge (or illumination) achieved is sevenfold, and is attained progressively. the hindu teaching holds that the states of mind-consciousness are seven in number. the sixth sen

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

from the things that now engross his attention, and his emotions, to the more esoteric values and standards. we have touched upon the point that meditation is a process whereby the mind is reoriented to reality, and, rightly used, can lead a man into another kingdom in nature, into another state of consciousness and being and into another dimension. the goal of achievement has shifted into higher realms of thought and realization. what are the definite results of this reorientation? it might be stated first of all that meditation is the science which enables us to arrive at direct experience of god. that in which we live and move and have our being is no longer the object of aspiration, or a symbol to us of a divine possibility. we know god as the eternal cause and the source of all that i

ase of the pure mystic) the effect makes itself felt primarily in the feeling apparatus- 93- from intellect to intuition copyright 1998 lucis trust the emotional states of being. when the mind is the dominant factor, then the thought apparatus, in the higher brain, is swung into an organized activity. the man acquires a new capacity to think clearly, synthetically and potently as he discovers new realms of knowledge. two: in the region of the pituitary body, we have the seat of the lower faculties, when co-ordinated in the higher type of human being. here they are co ordinated and synthesized, and as we have been told by certain reputable schools of psychologists and endocrinologists here are to be found the emotions and the more concrete aspects of the mind (growing out of racial habits a

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

y step. 3. demonstrate the relations between the self and the sheaths which that self may use, and thus clarify public thought as to the constitution of man- 5- a treatise on white magic copyright 1998 lucis trust 4. elucidate the problem of the supernormal powers, and give the rules for their safe and useful development. we stand now towards the close of a great transition period and the subtler realms of life are closer than ever before; unusual phenomena and inexplicable happenings are commoner than at any time heretofore, whilst matters telepathic, psychic, and peculiar occupy the attention even of sceptics, scientists, and religionists. reasons for the appearance of phenomena are being everywhere sought, and societies are formed for their investigation and demonstration. many are like

e" a phrase, sublimely true and equally finitely false. the three aspects of divinity, the central energy, or spirit, the coordinating force or soul, and that which these two use and unify are in reality one vital principle manifesting in diversity. these are the three in one, the one in three, god in nature, and nature itself in god. carrying the concept, for the sake of illustration, into other realms of thought this trinity of aspects can be seen functioning in the religious world as the esoteric teaching, the fundamental symbology and doctrines of the great world religions and the exoteric organisations; in government it is the sum total of the will of the people whatever that will may be, the formulated laws, and the exoteric administration; in education it is the will to learn, the a

me exterior centre of being. they throw this light (which is in them and which they manipulate and use) in two directions therefore, standing as they do in the midmost state and functioning as they choose to function on the plane of the intuition or of buddhi. they cast that light into the world of form and know all things, interpreting all with correctness; they cast that light into the formless realms of the higher three planes (formless from the standpoint of man in the three worlds below the intuitional plane) and seek to understand, through steady expansive growth, the nature and purpose of that which is neither body nor soul, neither force nor matter, but which is the cause of both in the universe. eventually, when the initiate has undergone the higher solar initiations and can funct

of the solar deity is not primarily occupied with selfhood. that as a result of past world periods and experience is below the threshold of the divine consciousness, and has become as much a part of the cosmic instinctual nature as are any of the human instinctual attributes. the focus of the eternal attention (if i may use so unusual a phrase where words are necessarily almost worthless) lies in realms of awareness beyond our comprehension. they lie as far beyond our ken as the awareness of a master of the wisdom lies beyond the ken of an ant or a mouse. it is therefore fruitless for us to dwell upon it. for us, there is the achieving of personality, or of a full registration or awareness of the indwelling self; there lies then the utilisation of that personality, and its sacrifice eventu

of literature which has been put forth or to emphasize the significance of purpose in connection with such a thoughtform as a solar system, a planet, a kingdom in nature or a human being. in some respects this subjective triplicity of purpose, activity and goal is well known and in others it is of too high and too inscrutable a nature for us to deal with in these instructions and wander into the realms of speculation. with the goal, religion has long sought to deal; with the activity aspect, the scientist is now attempting to deal; and with the will of god the most advanced thinkers and philosophers are constantly speculating. only when man submits himself to the discipline of his own spiritual will and controls the activity of the lives within his form nature and so orients himself to th

ion, of spiritual undertakings and of recorded soul consciousness. their recognition of their own latent possibilities is now so strong that they over-estimate themselves; they give much time to picturing themselves as the ideal mystic or in deploring their lack of spiritual achievement or their failure to achieve a sphere of service. thus they become lost, on the one hand, in the vague and misty realms of a beautiful idealism, of colourful hypotheses, and of delightful theories; on the other hand, they become engulfed in a dramatisation of themselves as centres of power in a field of fruitful service; they draw up, mentally, plans for world endeavour to see themselves as the pivotal point around which that service will move; they frequently make an effort to work out these plans and produ

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

r conception and a universal ideal. the mark of the initiate is his lack of interest in himself, in his own unfoldment and his own personal fate, and all aspirants who become accepted disciples have to master the technique of disinterestedness. their eyes have also to be lifted away from the group of workers and from the hierarchy which they constitute and to be fixed on wider horizons and vaster realms of activity. they great creative plan, its laws and technique of unfoldment, and the work of the builders of the universe was dealt with; emerging out of the mass of imparted facts, and underlying all the teaching, was the idea of a great life with its own psychology and ideas. it was an attempt to give a synthetic picture of the unfolding mind of god as it works out its plans through the l

ocosm and arrive at an understanding of his ray impulses and energies we shall need to see clearly the way we go so that we shall tread the path of selflessness, leading to group awareness, and not the path of individualism, leading eventually and inevitably (as the mind aspect becomes organised) to the left hand path of black magic. those strong souls who consciously and knowingly enter into the realms of spiritual force and take thence that which they need and that which they choose, must work with intelligence, so that there may be a subsequent wise distribution of force within a chosen area. those who know themselves to be in the rank and file of aspirants, but who possess the persistence which will drive them forward to the goal, need to remember that theirs is the responsibility of a

rld of energies in which he has to play his part. from the standpoint of esoteric psychology, it should be noted that all the schools of psychology go astray in their handling of the human unit, for just this reason; they do not judge a man as a synthetic whole, and owing to the lack of knowledge, and to the failure, as yet, of the intuitive faculty the average psychologist seldom enters into the realms of true quality and of the life aspect; the man under investigation is considered more or less objectively, and the true sources of the phenomenal nature are seldom touched. the determining aspects of the personality ray which produce the sum total of the physical, emotional and mental qualities is in process of tabulation and research and much has been done of a valuable nature. a man's ph

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

se or fall. these- 149- from bethlehem to calvary copyright 1998 lucis trust are days wherein everything is being questioned and the fact of the soul and its immortality perhaps most of all. this is a necessary and valuable stage, provided we go on seeking answers to these questions. many may regard these "moral disturbances" as hopeful indications of an emergence from the static condition in all realms of human thought which marked the early part of the last century, and that we are today on the verge of a new era of truer spiritual values. but the newer structures of faith and conduct must have their foundations deep in the best that the past has to give. the ideals which christ enunciated still remain the highest yet given in the continuity of revelation, and he himself prepared us for

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

is sometimes esoterically called. thus the first half of the "bridge, the antaskarana, is constructed. by the time the third initiation is undergone, this way is completed, and the initiate can "pass to higher worlds at will, leaving the lower worlds far behind; or he can come again and pass upon the way that leads from dark to light, from light to dark, and from the under, lower worlds into the realms of light. thus the two are one, and the first great unison upon the path of return is complete. a second- 43- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust stage of the way has then to be trodden, leading to a second union of still greater importance in that it leads to complete liberation from the three worlds. it must be remembered that the sou

ies which are kept in abeyance as the result of the interposition, consciously effected, by the hierarchy. it is possible for us to grasp the fact that there are lives and types of activity which have been unable to manifest (fortunately for the planet) since the hierarchy was founded upon the earth. there has not always been a hierarchy of perfected souls, and this concept opens up vistas in the realms of immature expression (from the angle of human vision) as difficult to comprehend as those opened up when- 135- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust we pass, in dim and nebulous imaginative consciousness, beyond the department of the hierarchy which deals with human affairs, and catch faint glimpses of the other departments which work o

which become, in time, ideals to be desired and fought for. in order to materialise these ideals, the trend to organise comes into being. c. it is the result curiously enough of the work of a peculiar group of world workers, who are recognised by humanity under the name of world saviours. these are the founders of those forms through which the divine ideas become the ideals of the masses, in all realms of human thought. every great world leader is necessarily a "suffering saviour" 7. the seventh rule or controlling force with which the hierarchy works is the interplay of the great dualities. through the activity engendered by this interplay, and through the results achieved (producing always a third factor, the whole manifested world is swept into line with the divine purpose. this does n

ht as well face it and understand whereof we speak and what are the implications. i have consistently emphasised the necessity for our recognition of the existence of energy. in occultism (or esotericism) we use the word "energy" to connote the living activity of the spiritual realms, and of that spiritual entity, the soul. we use the word "force" to connote the activity of the form nature in the realms of the various kingdoms in nature. this is a point of dominant interest and of implied distinction. stimulation might, therefore, be defined as the effect which energy has upon force. it is the effect which soul has upon form, and which the higher expression of divinity has upon what we call the lower expression. yet all is equally divine in time and space and in relation to the point in ev

e work of this present cycle is accomplished) should function consciously in forgotten areas of awareness, as did the lemurian or the atlantean races. it is intended that men should function as caucasians, though no really satisfactory term has yet been coined to distinguish the race which is developing under the impact of our occidental civilization. i am referring to states of consciousness and realms of awareness which are the prerogative of all races and peoples at certain stages of development, and i only use the three, scientific, racial nomenclatures as symbols of these stages: the lemurian consciousness. physical. the atlantean consciousness. astral, emotional, sensuous. the caucasian or aryan. mental or intellectual. this must never be forgotten. the man who is suffering from the

hilst in that state) becomes aware of inclinations, urges, voices, clearly impressed commands, revelations of courses of conduct which should be pursued or of careers which should be followed, plus a general indication of lines of activity which "god" is proposing to the attentive, negative, receptive subject. in this state of almost sublimated awareness to the insistent demands of the subjective realms of being or of thought, the man is swept into a current of activity which may succeed in permanently orienting his life (often quite harmlessly and sometimes most desirably) or which may have only a temporary effect, once the urge of response has exhausted itself. but in any case, the source of the direction and the origin of the guidance is vaguely called "god, is regarded as divine, is sp

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

andering and for psychic phenomena. this tendency to astralism is a heritage from other lives and has its basis in old monastic trends and in the dream world in which you wandered in olden times to relieve the monotony of life within the four walls of the cell in which you lived, dedicated to the contemplative life. your consciousness was then mystical, visionary and imaginative, veering off into realms of astral- 491- discipleship in the new age- volume i copyright 1998 lucis trust hallucination. this means that in this life, your astral body easily reverts to ancient ways, to ancient thoughts, to control by ancient thoughtforms and is consequently subject to facile deception. with first ray disciples, i can ever speak with clarity and frankness, knowing that they will take my words in th

he precipitation of the new vision, the new world order and the new age ideals. there will then be very many chelas in the light and on the other graded steps of discipleship. the vision which many have of the influence and work of the avatar is that of a great appearance which will end all strife, inaugurate the new era of peace and goodwill, soothe the hearts of the people and lead mankind into realms of beauty and of happiness. he will be the consummation of the wishful thinking of countless minds down the ages. he will be the solace of distressed humanity. he will sweetly love and quietly deal with his own people and will sweep the evil doer out of the earth and prevent him from again molesting the peace of the world. i tell you that such a picture does not enter into the vision of rea

of- 570- discipleship in the new age- volume i copyright 1998 lucis trust conscious astralism and the veil between the seen and the unseen will rapidly disappear. how can disciples be of service in that difficult period if they have no experience in the distinction and interpretation which must exist between aspects of phenomena? how can they rescue and safeguard others if they fear to enter into realms of life where the lower psychism rules? i am not asking you to cultivate psychic powers, but i do ask you to hold yourselves in guarded readiness to see and hear on all levels of service, and to know what you see and hear, interpreting it correctly, unblinded by prejudice and fear. the path of discipleship is not an easy one but its compensations are adequate. psychic sensitivity is involve

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

her the mind, nor its recording agent, the brain, were able to from the angle of their evolutionary development. when the searchlight of the mind is penetrating slowly into hitherto unrecognised aspects of the divine mind, when the magnetic qualities of the heart are awakening and becoming sensitively responsive to both the other aspects, then the man becomes able to function in the new unfolding realms of light, love and service. he is initiate- 69- the reappearance of the christ copyright 1998 lucis trust these are the mysteries with which the christ will deal; his acknowledged presence with us and the presence of his disciples will make possible a far more rapid development than would otherwise be the case. the stimulation of the objective hierarchy will be increasingly potent and the a

these two words, civilisation and culture, in their rightful sense or with their true meaning. civilisation is the reflection in the mass of men of some particular cyclic influence, leading to an initiation. culture is esoterically related to those within any era of civilisation who specifically, precisely and in full waking consciousness, through self-initiated effort, penetrate into those inner realms of thought activity which we call the creative world. these are the realms which are responsible for the outer civilisation. the reappearance of the christ is indicative of a closer relation between the outer and the inner worlds of thought. the world of meaning and the world of experience will be obviously blended through the stimulation of the advent of the hierarchy and of its head, the

or us all to know about it. it is like the psychological cleansing of the subconscious to which individuals submit themselves; it presages the inauguration of a new and better day. there is work to do and the men of goodwill, of spiritual instinct, and of truly christian training must do it. they must inaugurate the era of the use of money for the spiritual hierarchy, and carry that need into the realms of invocation. invocation is the highest type of prayer there is, and a new form of divine appeal which a knowledge of meditation has now made possible. there is naught to add in the way of an appeal for funds, courage or understanding. if the courage of the christ, as he faces return to this physical, outer world, if the need of humanity for right human relations and the sacrificing work o

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

or the appearance of the unexpected. and, secondly, what i may say to you is based on a knowledge of the ray influences which are at this time so powerfully and effectively affecting humanity and its coming civilisation and culture. i would ask you, therefore, to read what i have to say with an open mind; i would beg you to relate my words to present world conditions and to see, emerging from the realms of subjectivity- 15- the destiny of the nations copyright 1998 lucis trust those forces and potencies which are directly changing the current of men's thoughts, which are moulding their ideas, and incidentally altering the face of the earth and the policies of nations. as you know, there are at this time, two minor rays (which are rays of attribute) affecting powerfully the destiny of manki

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

is final book) that cloud of wisdom which hovers over the lower mental plane and which can be tapped and used by students and aspirants through the free play of the intuition. let us now consider the intuition, which is the opposite of illusion, remembering that illusion imprisons a man upon the mental plane and surrounds him entirely with man-made thoughtforms, barring out escape into the higher realms of awareness or into that loving service which must be given in the lower worlds of conscious, manifested effort- 81- glamour: a world problem copyright 1998 lucis trust the major point i would seek to make here is that the intuition is the source or the bestower of revelation. through the intuition, progressive understanding of the ways of god in the world and on behalf of humanity are rev

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

ersonality. along every line of man's expanding understanding, the opportunity for that which is new to make entrance and control is becoming increasingly evident. the door of adventure (in its highest sense) stands wide open, and nothing yet has ever succeeded in stopping humanity from passing through that door; down the ages man has passed through its portals and has entered into new and richer realms of investigation, of discovery and of subsequent practical application. today, the door which is opening will admit man into a world of meaning a world which is the antechamber to the world of causes. effect; meaning; cause. in these three words you have the key to the growth of man's consciousness. most men live today in the world of effects, and have no idea that they are effects. some fe

bt to healers is decidedly not so great; they oft also poison the channel by bitterness and constant criticism of the physician and of orthodox medicine. surety of knowledge and experience prevents a similar attitude in the orthodox group, plus the realisation that even the spiritual healer will call in the doctor in times of emergency. the law and the rule now to be considered will carry us into realms of real abstraction; it will not be easy for you to understand much of what i may say. this law viii takes us back to the very source of all phenomena as far as the human being is concerned-the will of the immortal soul to incarnate on earth or to withdraw from incarnation. it involves also the consideration of the factor of the will in producing disease as the direct means of bringing abou

e (meaning increased) must perforce give way to the word "deep" in the sense of penetration. having said this, brother of mine, how much have you comprehended- 408- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust it is at this point that the initiate is confronted for the first time with the seven paths, because each path constitutes a mode of penetrating into realms of realisation beyond our planet altogether. in order to do this, the initiate has to demonstrate his mastery of the law of differentiation and arrive at a knowledge of the seven paths through differentiating the seven sounds which make up the one sound, but which are not related to the seven sounds which compose the threefold aum. both soul and form together must renounce the principle of

r will work is simply that of planetary prana; the effect of this will be to stimulate the natural processes of the physical body and (in cooperation with nature and so in line with the patient's karma) so fortify his physical vehicle that he can cast off the disease or can be aided to face with confidence the processes of death, and with calm and intelligent understanding pass out to the subtler realms of being. where the relation is that of the soul of the healer to the personality of the patient, the healer will work with ray energy, pouring his own ray energy through the centre which is controlling the diseased area. when both the soul of the healer and that of the patient are working in cooperation there can be the blending of two energies or (where similar rays are present) the stren

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

e symbol, its national application, and its human application, remembering always that the clue to comprehension lies in the recognition of a "higher way" of the existence of the "higher evolution" of the light which is distinctive of shamballa, and of the use of the antahkarana, as it by-passes (if i may use such a term) the soul and so carries the human, yet spiritualised consciousness into the realms of hierarchical experience in relation to shamballa. points of revelation this almost brings us automatically to the third aspect of preparation for initiation which i called in an earlier instruction the "presentation of points of revelation" these formulas, when rightly studied and eventually somewhat apprehended, at least intellectually, carry the disciple to the point where that which i

d thoughtforms to express it simply, and therefore, from the complexity of the subject, inadequately. the primary task of the master is to aid the disciple to develop the intuition, and at the same time, keep the mental perception in an active and wholesome state. this is done, first of all, by enabling him to arrive at a right relation and correct evaluation between the abstract and the concrete realms of thought those higher and lower aspects of the mind which are to the soul what the lower mind and the brain are to the personality. think this out. a true recognition of this distinction produces a new focussing of the life force within the soul which will, in the earlier stages of discipleship, work through the abstract mind and the concrete mind. but the abstractions with which the disc

love which is able to see in character and temperament the working out of karma. it is difficult for even an advanced disciple at this time to comprehend the nature of man when he has dropped all physical conflict out of his conscious life experience and when the urge to combat (upon the physical plane) has faded completely out of the human consciousness. the field of battle then shifts to other realms of awareness, and the effect of this within humanity as a whole is the cause of the choosing of this special group through whom the problems emerging out of the changed conditions can be solved and handled. men will have to be trained for a state of discipleship even newer and different to the type which i have presented at this time and which intrinsically differs from that previously give

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

lly to bear. the capacity to shoulder and register group pain as well as to bear his own personal karma greatly aggravates the disciple's task. when, therefore, i call the world aspirants and disciples to the use of the great invocation, i call them also to the "fellowship of christ's sufferings; this is ever preliminary to the resurrection or to the release of the human consciousness into higher realms of spiritual awareness. the forces which are contacted by the use of this great invocation, in conjunction with trained hierarchical effort, are thereby attracted or magnetically impelled to respond and then potent energies can be sent direct to the waiting planetary centre, humanity. two effects of an immediate nature are consequently induced over a specific period of time: a. the energy o

all to know about it. it is like the psychological cleansing of the subconscious to which individuals submit themselves, and it presages the inauguration of a new and better day. there is work to do, and the men of goodwill, of spiritual instinct, and of truly christian training must do it. they must inaugurate the era of the use of money for the spiritual hierarchy, and carry that need into the realms of invocation. invocation is the highest type of prayer there is, and a new form of divine appeal which a knowledge of meditation has now made possible. to this end i will give you a short form of spiritual demand which i would ask you all to use in the place of any prayer, meditation or invocation for money which you may have hitherto used. it is short and powerful, but requires a unified

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

ue purpose of the existence of the great white lodge begins faintly to dawn upon their entranced and amazed understanding. it is of real value to us, therefore, to endeavour to grasp the continuity of revelation and the vast future or vista of unfolding wonder which, stage by stage, grade by grade and plane by plane, unfolds before the initiate-consciousness. we enter here into a consideration of realms of advancement of which even advanced humanity has no faintest idea; we are touching upon goals and objectives which confront the advanced members of the hierarchy; we are dealing with ideas and concepts for which we have no adequate terminology and which are of such a nature that the human mechanism of thought proves incapable of registering them. what, for instance, do the words or phrase

eil "rent from the top to the bottom" and thus be enabled to say with those of like degree "it is finished" is my earnest hope. then will open for you as for others, the way of the higher evolution, and the glory of the lord will be seen in a new light a light which will dim and throw into the shade all previous goals and visions. rule twelve the rule which we have now to consider carries us into realms of extra-planetary energy, into a world of a larger consciousness towards which the higher initiates strive and which is related in a peculiar way to both the past and the future. this rule might also be called the formula controlling the work of the new group of world servers. the three remaining rules for initiates and disciples are concerned with the work of the new age and the coming re

pproach" as it is sometimes called. thus is the first half of the "bridge" the antahkarana, constructed. by the time the third initiation is completed, this way is completed, and the initiate can "pass to higher worlds at will, leaving the lower worlds far behind; or he can come again and pass upon the way that leads from dark to light, from light to dark, and from the under lower worlds into the realms of light" thus the two are one, and the first great union upon the path of return is completed. a second stage of the way has then to be trodden, leading to a second union of still further importance in that it leads to complete liberation from the three worlds. it must be remembered that the soul, in- 290- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998

es or aspirants, be able to interpret the working of this principle as you watch the effect, in your own lives, of the action of the strains and stresses, the points of crisis or of tension which the conflict between soul and personality produces. conflict is always present prior to renunciation, and it is only at this fourth great spiritual crisis that conflict, as we understand it, ends. in the realms of formless living wherein the hierarchy lives and moves and has its being, conflict, which has developed in man the sense of discriminative choice, is superseded by crises of decision not decision based upon discriminative perception between right and wrong or between spirituality and materialism, but crises of decision based upon perception of the plan, participation in the purpose, and t

r conscious activity. he can depend fully upon what he is and has, and as a result of initiation he is free from the questionings, the doubts and the uncertainties which are so distinctive of the disciple- 472- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust earlier (page 396) i pointed out that the masters, at the sixth initiation of decision, face realms of service where they will have to "impart, strengthen and enlighten that which is already fused, already strong, and already full of light but which needs that which they bring in order to express the all-encompassing whole" this is, of course, a mysterious and rather paradoxical statement, but a certain measure of light can be thrown upon it if it is remembered that this sixth initiation

BEHOLDERS OF NIGHT

s, the light in the darkness. it was in medieval times that saturn itself was the outermost planet, holding the secrets of self transformation, death and the darkness of the soul. the workings of saturn are focused within darkness, and the possibility therein. the self-alchemical process of moving through the sphere of saturn is relative to darkness in that the initiate moves through the chthonic realms of the earth (satanas or mephistopheles, or the demonium of the earth, from which one then rises through the higher octaves of saturn (lucifer. within a sabbatic sense, the arcanum of lucifer is presented in the dual essence of self-liberation, isolation and transformation. just as lucifer/azazel fell from the sphere of light to the darkness of the earth, shall a new knowledge be gained in

mephistopheles, or the demonium of the earth, from which one then rises through the higher octaves of saturn (lucifer. within a sabbatic sense, the arcanum of lucifer is presented in the dual essence of self-liberation, isolation and transformation. just as lucifer/azazel fell from the sphere of light to the darkness of the earth, shall a new knowledge be gained in the exploration of the chthonic realms of the psyche. from tasting and knowing the darkness shall the light be controlled and mastered unto the self. one of the specific focuses of the sabbatic path is one rising to acknowledge that the only god is the self, from which all other god and goddess find their existence in, it is from the well spring of the abyss (the subconscious) that we nourish our great famulus and demonium of th

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

his research to work contrariwise to snellgrove s in one respect. snellgrove s religious definition of the ma..ala functions from an archetypal, metaphysical realm downward to influence the monastic and political institutions of buddhism. by contrast, davidson believes that it is rather the structure of north indian political institutions that provided a ready model to comprehend the metaphysical realms of the buddhas. these buddhas in turn represented the spiritual kings of all existence in contrast with the temporal kings of the various indian states. furthermore, davidson elaborates on the understanding of the ma..ala in both its religious and political milieus by suggesting the english word "state" as a fitting definition. this combines the term s meaning as a physical location encompa

BLAVATSKY H P ANTHROPOGENESIS

ous of their personal prerogatives as reasonable and intelligent creatures, that they will not allow man to become "as one of us" this is plain, even from the dead-letter meaning of the bible. the gnostics, then, were right in regarding the jewish god as belonging to a class of lower, material and not very holy denizens of the invisible world[[vol. 2, page] 96 the secret doctrine. darkness in the realms of truth. good and evil are twins, the progeny of space and time, under the sway of maya. separate them, by cutting off one from the other, and they will both die. neither exists per se, since each has to be generated and created out of the other, in order to come into being; both must be known and appreciated before becoming objects of perception, hence, in mortal mind, they must be divide

, the most materialistic of all- applies our occult laws to diseases, studies natural history with its help, recognizes its presence as a fact in nature, and yet must needs pooh-pooh the same archaic knowledge when claimed by the occultists. for if the mysterious septenary cycle is a law in nature, and it is one, as proven; if it is found controlling the evolution and involution (or death) in the realms of entomology, icthyology and ornithology, as in the kingdom of the animal, mammalia and man- why cannot it be present and acting in kosmos, in general, in its natural (though occult) divisions of time, races, and mental development? and why, furthermore, should not the most ancient adepts have studied and thoroughly mastered these cyclic laws under all their aspects? indeed, dr. stratton s

BLAVATSKY H P COSMOGENESIS

rst formation into atoms is generated on our plane by cosmic heat; and because kosmos, in the sense of dissociated matter, was not, before that period. the first primordial matter, eternal and coeval with space "which has neither a beginning nor an end" is "neither hot nor cold, but is of its own special nature" says the commentary (book ii. heat and cold are relative qualities and pertain to the realms of the manifested worlds, which all proceed from the manifested hyle, which, in its absolutely latent aspect, is referred to as the "cold virgin" and when awakened to life, as the "mother" the ancient western cosmogonic myths state that at first there was but cold mist which was the father, and the prolific slime (the mother, ilus or hyle, from which crept forth the mundane snake-matter (is

smaller plane for every "form" from the "mineral" monad up to the time when that monad blossoms forth by evolution into the divine monad. but all the time it is still one and the same monad, differing only in its incarnations, throughout its ever succeeding cycles of partial or total obscuration of spirit, or the partial or total obscuration of matter- two polar antitheses- as it ascends into the realms of mental spirituality, or descends into the depths of materiality. to return to "esoteric buddhism" it is there stated with regard to the enormous period intervening between the mineral epoch on globe a, and the man-epoch* that "the full development of the[[footnote(s[[footnote continued from previous page] earth as a plank of salvation for the personalities in which it indwells. it is for

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ddess and "pan" for the cod. diana, of course, was a roman goddess and pan was a greek god! their connection with the welsh must be one of the mysteries! figure 2.1 goddess: arada/arawhon 16/ buckland's complete book of witchcraft garments, lay aside thy jewels; for naught may ye bring with ye into this our land' so she laid down her garments and her jewels and was bound, as are all who enter the realms of death the mighty one. such was her beauty that death himself knelt and kissed her feet, saying "blessed be thy feet that have brought thee in these ways. abide with me, let me place my cold hand on thy heart' she replied 'i love thee not. why dost thou cause all things that i love and take delight in to fade and die 'lady/ replied death 'it is age and fate, against which i am helpless. a

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

s imposed on humanity and the earth, and to restore freedom of thought and potential. i will call this stream of consciousness the 'light' or 'love' vibration. the veil of tears 17 one other point to make about this vibratory hijack is the nature of 'food' and nourishment. on this physical level our bodies need physical food to sustain them. but on other frequencies of reality in the non-physical realms of consciousness, the food is pure energy. the more energy of like vibration which can be created, the bigger the meal, if you like. the energy that the prison warder/luciferic consciousness absorbs and gets its power from is negative energy. the more of that which can be created, the more powerful it can potentially become. and the more imbalanced, too, of course. emotions like fear, guilt

DAVID ICKE CHILDREN OF THE MATRIX

the culdees, who had their headquarters at st andrews in scotland, an area with strong illuminati connections to this day.13 the "culdees" came from "chaldees, a people who followed the sumer empire in mesopotamia and worshipped the mother-son cult in which they claimed that god's son had died to save them. this was long before christianity. and, of course, these northern lands of europe were the realms of the nordics who went south to the near and middle east thousands of years ago before returning as the "sumerians, the "phoenicians, and the "egyptians. scholars have misrepresented the edda, not least because an icelander called snorri sturlason (1179-1241) included his translations of this text in his own work. this led to the erroneous idea that he had compiled it. but he merely used s

ervable by means of the infinite rainbow, which is light. the visible universe we do observe, with its billions of stars and galaxies, is in turn only a narrow perspective of this already scanty 10..inside every physical body there is an invisible, but far more massive reality (90, a non-observable substance, that can be felt and experienced as emotions, intuitions, and feelings' it is within the realms of this unseen "dark matter" that other-dimensional entities like the reptilians operate. giuliana conforto also points out that in some galaxies, this dark matter, unseen by the human eye, is 100 times the mass we can w 378 children of the matrix observe. we can see from our frequency range just 7% of what exists in such galaxies!2 when we open our minds and expand our own frequency range

h a series of great opportunities brilliantly disguised as impossible situations. charles swindoll k, let's put all this into a greater perspective. i have been talking throughout this book about the multi-dimensional nature of existence. that makes it hard, indeed impossible, to give the true picture of what is happening in our world, our frequency range. i mean, what is true? once you enter the realms of multi-dimensional reality, you see that there is no ultimate truth, except that we are all the same energy expressing itself in infinite ways. after that we are pretty much through with "truth. everything else is not so much truth, but our perspective of what we see. or think we see. what is true in my universe will not necessarily be true in yours. what you have been reading is my unive

DION FORTUNE MYSTICAL QABALA

ny generations of culture to reduce the many to the one. 11. this brings us to the great question, which might almost be called the dweller on the threshold of occult science, the horror which confronts every adventurer into the unseen which unites in itself the functions of the sphinx, and asks a question of the soul upon the answer to which hangs his fate. shall he be condemned to wander in the realms of illusion? shall he be turned back on to the planes of form, or shall he he permitted to pass on into the light? this question is, do you believe in the gods? if he answers yes, he will he a wanderer in the planes of illusion, for the gods are not real persons as we understand personality. if he answers no, he will be rurned back at the gate, for the gods are not illusions. what then shal

y more than one leader of medical thought. the concept of diathesis or constitutional predisposition is receiving attention. psychotherapy, again, is beginning to see that the old classification into the four temperaments affords a useful guide to treatment, and that it does not do to handle everyone in the same way; nor yet that similar results always spring from similar causes [page 274] in the realms of mind, because temperament intervenes and falsifies the resuits. for instance, apathy in the phlegmatic type may simply mean boredom; whereas the same degree of apathy in the sanguine type may mean a complete breakdown of the whole personality. the analogies between material and mental things can be very misleading; whereas the analogies between mental and material things can be very enli

DION FORTUNE PSYCHIC SELF DEFENSE

int is naturally immune. it is possible to reduce anybody to anything provided suggestion has unchecked scope for a sufficient length of time. the purest woman can be made a harlot, the noblest man a murderer under certain conditions. knowledge is necessary to protect, and it is that knowledge which i intend to give in these pages. let us now consider exactly how a psychic attack operates. in the realms of mind there is neither time nor space as we understand them. i do not propose to argue this statement philosophically, but state it as a fact of experience which anyone who is accustomed to operating on the inner planes will have shared. if we think of a person, we are in touch with that person. if we picture them clearly, it is as if we were face to face with them. if we picture them vag

t of earth. it is also a crystalline substance, and crystalline substances, in their different forms, receive and hold etheric magnetism better than anything else. water, on the other hand, is the emblem of the psychic sphere. these two realms, between them, contain by far the greatest part of occult evil. it is rare indeed that spiritual wickedness in high places will reach up as far as the airy realms of mind or the fiery realms of spirit. if we want to get into touch with, or operate upon a particular sphere, we use as base a substance appropriate thereto. consequently, a solution of salt and water makes a better base than either salt or water could do separately because it enables us to cover the whole of the sphere of probable operations in a single act. it may be interesting to note

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

r all of the world s religions and peoples. it is natural that sincere devotees envision a divine figure in the form familiar through the iconography of their own religion. the nineteenth-century hindu mystic sri ramakrishna frequently had ecstatic visions of the goddess kali. while the unreligious might dismiss such visions as religious hysteria, contemporary psychology has rescued them from the realms of the abnormal and mapped their ecstatic nature along with other transpersonal psychological states, and religious scholars have noted the predominantly meaningful messages they deliver. one might also group such visitations with phenomena like the appearance of fairies, who are said to have a changeable aspect, taking on a form to suit the convention of the percipient. additionally, in th

, henry w. riecken, and stanley schachter. when prophecy fails. new york: harper& row, 1956. sananda, as recorded by sister thedra. i, the lord god says unto them. mt. shasta, calif: association of sananda and sanat kumara [1954. thedra. excerts of prophecies from other planets concerning our earth. mt. shasta, calif: association of sananda and sanat kumara [1956. mine intercome messages from the realms of light. sedona, ariz: association of sananda and sanat kumara [1990. association pour la recherche et l information sur l esotericisme (aries) the association pour la recherche et l information sur l esotericisme (aries) is both an international scholarly association and periodical focused upon defining and researching the western esoteric tradition, especially as it has manifested since

ty years. he died at norsham, sussex, december 17, 1943. blatter aus prevorst (periodical) leaves from prevorst, a psychic periodical founded by dr. justinus kerner in 1831. after publication of 12 volumes, it was superseded in 1839 by magikon: archire fur beobachtunger aus dem gebiete der geisterkunde und des magnetischen vad magischa lebens (magikon; or, archives for observations concerning the realms of the spirit world of magnetic life. this publication continued until 1853. blavatsky, helena petrovna (1831.1891) one of the most influential occult thinkers of the nineteenth century, blavatsky left behind conflicting images of adventuress, author, mystic, guru, occultist, and charlatan. born at ekaterinoslav, russia, july 31, 1831, she was the daughter of col. peter hahn, a member of a

trend of the book of the dead is thaumaturgic, as its purpose is to guard the dead against the dangers they have to face in reaching the other world. as in most mythologies, the dead egyptian had to encounter malignant spirits and was threatened by many dangers before reaching his haven of rest. he also had to undergo judgment by osiris, and to justify himself before being permitted to enter the realms of bliss. this he imagined he could in great part accomplish by the recitation of various magical formula and spells, which would ward off the evil influences opposed to him. to this end every important egyptian of means had buried with him a papyrus of the book of the dead, containing at least all the chapters necessary for encountering the formidable adversaries at the gates of amenti, th

sed in the qabalistic wisdom. encyclopedia of occultism& parapsychology. 5th ed. builders of the adytum 227 the qabalah (also spelled kabala or kabbalah) describes the emanation of the cosmos from the transcendent god. the resultant structure is pictured in a diagram called the tree of life. the tree of life is a picture of both the objective world and the landscape of the human psyche. the major realms of the cosmos are described in ten realms called sephirots. the sephirots are connected by a system of paths, 22 in number. the different parts of the cosmos reflect the pattern of the whole and the whole of existence is tied together in a complex system of correspondences between the macrocosm and microcosm. the modern tarot has been reworked so as to correlate with qabalistic symbology. b

ike apepi and tiawath, although clearly in the line of evolution toward a satanic personality, were by no means rulers of the infernal regions. again, the hades of the greeks is merely a ruler of the ghosts of the dead, not an enemy of olympus or of mankind. it is strange that in mexico, mictlantecutli, lord of hell, is a much more directly satanic figure than any european or asiatic ruler of the realms of the dead. but in some mythologies, there are frequent allusions to monsters that may quite easily have colored the modern concept of satan. such is the hindu serpent ahi, the hebrew leviathan, and the principle of chaos. teutonic mythology has the menacing loki, originally a god of fire, but afterward the personification of evil. the concept of satan, too, appears to have some deeply roo

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

t into 19 editions and was translated into many languages, manning accepts the description teenage psychic and describes the first occasion that he entered into direct communication with spirit entities. it may be that like other sensitive individuals in the history of psychic science and parapsychology, he felt that a hostile debunking attitude was going beyond criticism and speculation into the realms of psychic persecution. in recent years manning has specialized in forms of psychic healing, healing by touch, and sympathetic contact between individuals by guided imagery and mental disciplines. he also founded the matthew manning centre at 34 abbeygate street, bury st. edmonds, suffolk ip33 ilw, england. he has lectured widely on healing and has issued audiotapes on the subject. sources:

tual, and celestial. of this swedenborg was the apostle. nothing seemed hidden from him; he claimed to be aware of the appearance and conditions of other worlds, good and evil, heaven and hell, and of the planets. the life of religion, he stated, is to accomplish good. the kingdom of heaven is a kingdom of uses. central to understanding his system is the doctrine of correspondences. there are two realms of created existence, the spiritual, which is real and substantial, and the physical, a mere reflection of the spiritual, according to this doctrine. everything visible, swedenborg argued, is the shadow of an appropriate spiritual reality. between the two realms is an exact correspondence. the work of explaining the correspondences, said swedenborg, begins with the scriptures; hence the pro

g the smoke of burning henbane seeds. as interest in entheogenic or psychedelic drugs increased in the 1950s and 1960s, anthropologists such as michael harner returned to the older writings about flying ointments in order to suggest that european witches took part encyclopedia of occultism& parapsychology. 5th ed. witchcraft 1679 in shamanic soul flights, projecting their consciousness into other realms of existence even while their physical bodies appeared to sleep. if parallel with the shamanism reported from other cultures around the world, these soul-journeys might be attempted to gain a cure for a sick person, for knowledge or simply for the experience. some of the same herbs, such as datura, have been traditionally used in india both for religious purposes, pleasure, and as poisons

EVERBURNING LAMPS

y class as miracles; some of them are as well authenticated as any points in ancient history. the israelitic passage of the red sea, the swallowing of jonah by a whale which brought him forth again alive, and the ascension of jesus, are examples. the power of prophesy is a contradiction of the ordinary powers of earthly beings, and is so far miraculous. angel visitors come but rarely now from the realms of glory; is heaven more distant? or have men grown cold? rosicrucians are nothing if not christians, and christians have ever believed in miracle, or have ever acknowledged the existence of an omnipotence who can act at times in such a manner as to leave the traces and steps of the process so hidden as to tempt scoffers to doubt, and doubters to scoff. but although perpetual motion be but

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

e r s a l t ruths and have put the concerns of others bef o re your ow n. the short period of cleansing the planet is i m m i n e n t e v e n t h e m i d n i g h t h o u r (tuella, 1989. officially, ashtar came into the world on july 18, 1952, when george w. van tassel, an early and influential contactee from southern california, took a telepathic message from portla, 712th projection, 16th wave, realms of schare (pronounced share-ee. portla pronounced, approaching your solar system is a ventla [spaceship] with our chief aboard, commander of the station schare in charge of the first four sectors. we are waiting here at 72,000 miles above you to welcome our chief, who will be entering this solar system for the first time. soon the chief spoke, introducing himself with ashtar, commandant qua

ia in 1930 with his family. he worked as an a i rcraft technician for, among others, how a rd hughes. in 1947, the van tassels took up re s idence inside an immense, partially hollowe d- out rock called simply giant rock. van ta s s e l s t a rted receiving psychic messages from extrat e r restrials in ja n u a ry 1952, the first of them f rom lutbunn, senior in command first wave, planet patrol, realms of schare [pro n o u n c e d sh a re-ee, a starship station in space. we have your contact aboard 80,000 feet above this p l a c e (van tassel, 1952. a flood of other messages followed in the next days, weeks, and months, all from peace-loving space people associated with the council of se ven lights on the planet shanchea. van tassel wrote what may be the first contactee book, in the moder

FAUST

nd slender. ye who, warm with dance and pleasure, all too wanton, snatch a token, think that this thread has a measure, have a care! it might be broken. clotho. know ye that the shears were lately given to my care to ply; for our ancient s conduct greatly did, in truth, none edify. she drags on most useless spinnings on and on in air and light, promise of most glorious winnings clips and drags to realms of night. yet when i was young and reigning, i, too, erred oft in those years; now i yield to curb restraining, in their case i keep the shears. so i gladly wear a bridle, and this scene with joy survey. in these hours so gay and idle, revel, riot, sport, and play! lachesis. unto me, alone discerning, was the thread s control decreed; for my reel, forever turning, never erred through too gr

or the danger s great. go to that tripod, do not hesitate, and touch it with the key! faust assumes a decidedly commanding attitude with the key. mephistopheles [observing him. so- it is well twill come and like a slave obey your spell. calmly you ll rise, upborne by fortune rare, and have the tripod here ere they re aware. and when you ve brought it hither, you can cite hero and heroine from the realms of night, the first to face that deed and venture on it. it s done and you re the one who will have done it. then must the incense-cloud, by magic hand, turn into gods, as gods before you stand. faust and now what? mephistopheles downward let your being strain! stamping, sink hence and, stamping, rise again! faust stamps and sinks out of sight. mephistopheles i only hope he ll profit from t

light follows him. chorus icarus! icarus! piteous plight! a beautiful youth falls at his parents feet. we think we recognize a familiar form in the dead body; but the corporeal vanishes at the aureole rises like a comet toward heaven. the robe, mantle, and lyre remain lying on the ground. helena and faust. quick on joy followeth dire pain and moan. euphorion s voice [from the depths. leave me in realms of death, mother, not all alone! pause. chorus [a dirge. not alone- where er thou bidest, for we think that well we know thee; ah! and if from life thou hidest, never will a heart forgo thee. for thee scarcely know we sadness, enviously we sing thy fate, for thou hadst in pain and gladness songs and courage high and great. born with earthly bliss thy dower, great thy strength, proud thy des

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

the blissful experience of small face. however, in practice, most people will find that they are unable to do so. even fewer individuals in these latter days have the innate mental and spiritual constitution to ignore small face completely and engage in solely vast face-centered practices. while small face meditation practices use a process of directed imagination to unite all experiences in the realms of name and form, the aspirant on the path of the tree of perfection after the ayin cultivates dispassion and discrimination to systematically renounce and negate every experience, until the individuated consciousness dissolves in the ayn like a salt doll walking into the ocean. hence, exercises which cultivate discrimination (sanskrit viveka) and one-pointed concentration (sanskrit samyana

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

foreign, january-june 1583, p. 214. 204 chapter xii bruno opened his campaign in england with a volume, dedicated to the french ambassador, containing an art of memory which is a reprint from the one in the cantus circaeus, and two other works entitled explicatio triginta sigillorum and sigillus sigillorum* the "thirty" grouping of the "seals" shows that he is still moving in the mystico-magical realms of the de umbris idearum, and, in fact, the whole volume is a further development of the exploration of memory as a major instrument in the formation of a magus which he had begun in the two books pubhshed in paris. there, he had gained a lectureship and the attention of the king by such efforts, and he hoped to achieve similar results in england, for, after the dedication to the ambassador

recondite source than agrippa's de occulta philosophia, 3 though he may also have seen reuchlin on the subject.4 but in the cabalist mysticism, these angels, progressively expanding from the sacred name, belong into the super-celestial world, and the mystic who learns through profound knowledge of the hebrew alphabet to get into touch with them, and through them with the name itself, is moving in realms of the absolute far above the world of nature and penetrating into the mysteries of the life of god within himself. bruno sweeps away these "metaphysics" but uses the system "naturally, bringing the metaphysical down into the physical, yet using its unifying method to help in his constant aim of unifying multiphcity, or relating the all to the one. as far as practical magic is concerned, i

FREEMASON BLUEBOOK

en, where all good masons hope at last to arrive, by the aid of that theological ladder which jacob in his vision saw ascending from earth to heaven called jacob's ladder, the three principal rounds of which are called faith, hope and charity. the greatest of these is charity, because our faith may be lost in sight, hope ends in fruition, but charity extends beyond the grave through the boundless realms of eternity. furniture of a lodge. the holy bible, the square and the compasses. the holy bible we dedicate to god, the square to the master and the compasses to the craft. the bible we dedicate to god because it is the inestimable gift of god to man* the square to the master, because it is the proper masonic emblem of his office; and the compasses to the craft, because by its use, we are t

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

the prophecy of a heathen sibyl is seen to be identical with that of isaiah "the last period sung by the sibylline prophetess is now arrived; and the grand series of ages. that series which recurs again and again in the course of our mundane revolution begins afresh. now the virgin astrea returns from heaven; and the primeval reign of saturn recommences; now a new race descends from the celestial realms of holiness. do thou, lucina, smile propitious on the birth of a boy who will bring to a close the present age of iron and introduce throughout the whole world, a new age of gold. then shall the herds no longer dread the fury of the lion, nor shall the poison of the serpent any longer be formidable. every venomous animal and every deleterious plant shell perish together. the fields shall be

GILBERT THE MAGICAL MASON

wledge, and he discourses upon the true meaning of philosophy, and considers theology, the world of the angels, astronomy, meteorology, the science of healing, music, geometry, rhetoric and oratory, politics and on miracles. he then complains of several heathen philosophies, greek and arabian: but objects less to plato than to aristotle. he then explains at length his views of creation and of the realms of nature and man as described in the mosaic works and in the bible generally, and again recounts the doctrine of the cabala as illustrating and completing the doctrine of moses, and he concludes the work with the words 'worldlings still persecute and crucify daily the spiritual christ who is the only true wisdom and corner-stone, whose name be blessed for ever. i will sing the truth under

rally class as miracles; some of them are as well authent255 icated as any points in ancient history.theisraelitic passage of the red sea, the swallowing of jonah by a whale which broughthimforth again alive, and the ascension of jesus, are examples.thepower of prophecy is a contradiction of the ordinary powers of earthly beings, and is so far miraculous. angel visitors comebutrarely now from the realms of glory; is heaven more distant? or have men grown cold? rosicrucians are nothing if not christians, and christians have ever believed in miracle, or have ever acknowledged the existence of an omni255 potence who can act at times in such a manner as to leave the traces and steps of the process so hidden as to tempt scoffers to doubt, and doubters to scoff. but although perpetual motion be

rits of dead relatives, or may be prophetic or divinatory by means unknown and inexplainable. greek, latin, hebrew, and medieval european, as well as asiatic literatures abound with alleged instances of dreams which had a serious meaning or a valuable purpose. are there such dreams today? or not? are such dreams, like angels visits, a thing of the past?thepoet hassung-why come not angels from the realms of glory, to visit earth as in the days of old? is heaven more distant, or has earth grown cold?even so may we ask regarding dreams. there must have been some basis for all the legends of inspired dreams, however erroneous may have been the common interpretation of them. the bible refers to three sorts of dreams. first, ordinary dreams without meaning. second, those of a discoverable meanin

GILBERT R A THE MASONIC CAREER OF A

ties does bro. waite claim to possess which enable him to take a position superior to that of earlier writers (p. 172. songhurst concluded by criticizing the imaginary picture of ramsay in volume 2 and disputing waite's ascription of an alleged portrait of james anderson in volume 1 'can it be that it is so set down in ignorance, or is it to be understood as yet another deliberate flight into the realms of fantasy (p. 173. his views on the frontispiece to volume 1- which shows waite in the robes of imperator of the fellowship of the rosy cross- he refrained from printing. the second review reinforced the first. tuckett substantially enlarged the list of factual errors and condemned waite for his contemptuous remarks about his fellow masonic writers. he then reinforced songhurst's criticism

GNOSTIC CATECHISM

ties does bro. waite claim to possess which enable him to take a position superior to that of earlier writers (p. 172. songhurst concluded by criticizing the imaginary picture of ramsay in volume 2 and disputing waite's ascription of an alleged portrait of james anderson in volume 1 'can it be that it is so set down in ignorance, or is it to be understood as yet another deliberate flight into the realms of fantasy (p. 173. his views on the frontispiece to volume 1- which shows waite in the robes of imperator of the fellowship of the rosy cross- he refrained from printing. the second review reinforced the first. tuckett substantially enlarged the list of factual errors and condemned waite for his contemptuous remarks about his fellow masonic writers. he then reinforced songhurst's criticism

GNOSTIC HANDBOOK

ted the energies of the logos and hence accelerated the positive current and sublimated or transformed the negative. the sun like the planets and zodiac was a doorway between the spiritual and physical worlds and hence emanated forces from the pleroma and from the worlds of the archons. during the rite of rebirth the pharaoh left his body and traveled through the heavens. he journeyed through the realms of the planets and zodiac using passwords, gestures and codes, only after successfully passing the spheres could he then navigate through the great barrier and enter the pleroma. this ritual form was connected to the egyptian astro-gnosis and involved the pharaoh becoming the mediator for his people. in chapter six: the gnostic concept of time ii the gnostic handbook page 64 this role he al

raphy (he was a galilean, he was certainly not a jew by religion either but an israelite in the essene sense. in this context we can then see how gnosticism (or real christianity) developed out of the israelite-essenes, not the fundamentalist or literal judaism of the pharisees. they (the essenes) were not waiting to receive the law- they already possessed it. their aim was to deliver it from the realms of darkness in which it had been engulfed. the torah, that is, the divine teachings as revealed to moses had, it was held, been successively perverted by false expositors. the dead sea scriptures, theodore gaster, doubleday, ny. the essenes, jesus and the foundations of gnosticism the work of jesus is central to the transformation of the gnostic tradition. jesus as a preexistent spirit; the

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

s strong as the abyss. accordingly, each planet has a related angel, intelligence and spirit, in some sense the angel is from yetzirah while the intelligence and spirit is attributed to assiah. gnostic theurgy page 98 the earth is composed of four directions and elements, each with attributions of archangels, angels, ruler, queen and elementals (fig 25) the kabbalists also teach that in the lower realms of assiah are the demonic forms, these are known as shells or qlippoth. they exist as the furthest extent of the fall of spirit. they are so fallen that they cannot even have a supernal form, so in its place is darkness. the seven lower realms are occupied by rephaim, qetebim, taga arim, seirim, teraphim, oirim and na aomoth. each comes with detailed descriptions; for example, qetebim are d

gly we get a clear picture that all is not what it seems in modern religious traditions. when we couple this to the fact that emperor constantine re-moulded the prevailing jewish and christian groups into a political amalgam in 325 ad (nicea, a new perspective on history arises. they (the essenes) were not waiting to receive the law- they already possessed it. their aim was to deliver it from the realms of darkness in which it had been engulfed. the torah, that is, the divine teachings as revealed to moses had, it was held, been successively perverted by false expositors. the dead sea scriptures, theodore gaster, doubleday, ny. gnostic theurgy page 197 the essenes, jesus and the foundations of gnosticism the work of jesus is central to the transformation of the gnostic tradition. the older

GOETIA LUCIFERIAN

, in pre-islamic lore satan/azazel is considered the imagination 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 bei

take. 14 the body of light is brought forth not through dreaming, but the waking plane/conscious mind. find a comfortable place to meditate, decorated in such which would represent the higher self/daimon. anoint the neck and arms in abramelin oil and have the chamber lit with natural light if possible allowing the sun to enter the chamber. remember, the point is to reach the empyrean or celestial realms of the aethyr, the higher consciousness of self. while quietly meditating, envision the astral body growing, of which a great fire and light is rising above the physical body, envision and eye within this fire. raise yourself up in through the aethyr, from which you are floating and rising in the sky. as you rise begin to visualize a great angel before you. there is a great wind which is vi

d as well. the black mirror is made of something such as onyx or perhaps even a plate of glass painted with a rich black, for which a reflection is still obtainable. some chaos sorcerers have created 29 black mirrors from a piece of glass with black electrical tape on the reverse side. this proves efficient and inexpensive as well as offering the same affect. that mirrors can be gateways into the realms of the dead and even hell is no new theory. the hebrews believed that the mirror was a gateway into the caves of lilith and her succubi offspring. young women were discouraged from using mirrors for this reason, lest they become possessed by the demoness, who will drive them to sexual acts with sleeping men. the black mirror is considered also a tool for atavistic resurgence that the demons

ial brings self-initiation and development from the magician who may summon and invoke this force, it holds the gateway to aspects of the mind which control speech and thought patterns. belial is said to grant senatorships and such, while this is in reference to one achieving success with their own desire and will. he governs 50 legions of spirits, who are of the infernal and celestial/luciferian realms of the earth. belial also initiates into the solar and lunar gnosis of being, that of vampyres and wolves. king belial demands sacrifice, which is of a sexual nature. a powerful will is required to restrain and hold this force in the evocation circle or black mirror, from which then the sorcerer should immolate the self in this daemonic force the isolated and immortal psyche& decarabia deca

GOLDEN DAWN RITUALS G

id i may direct the spirits who serve thee in purity and singleness of aim" with the pantacle held over the chalice, trace within a circle the invoking passive pentagram of spirit and the invoking pentagram of n with the kerub. air dagger empowering the lesser angle of o let the adept hold the fire wand on high and recite the following "o thou resplendent angel exgsd, thou who governest the fiery realms of m, i conjure thee to confer upon this dagger thy mysterious and magical powers, 9 that by its aid, i may control the spirits who serve thee for such purposes as be pure and upright" holding the fire wand over the air dagger, trace within a circle the invoking active spirit pentagram and the invoking air pentagram with the kerub in the center. empowering the lesser angle of n let the adep

i may control the spirits who serve thee for such purposes as be pure and upright" holding the fire wand over the air dagger, trace within a circle the invoking active spirit pentagram and the invoking air pentagram with the kerub in the center. empowering the lesser angle of n let the adept hold the chalice on high and recite the following "o thou resplendent angel eytpa, thou who governest the realms of fluid m, i conjure thee to confer upon this dagger thy mysterious powers, that by its aid, i may control the spirits who serve thee for such purposes as be pure and upright" holding the chalice over the air dagger, trace within a circle the invoking active spirit pentagram and the invoking air pentagram with the kerub in the center. empowering the lesser angle of m let the adept hold the

ol the spirits who serve thee for such purposes as be pure and upright" holding the chalice over the air dagger, trace within a circle the invoking active spirit pentagram and the invoking air pentagram with the kerub in the center. empowering the lesser angle of m let the adept hold the magical sword of the art on high and recite the following "o thou resplendent angel erzla, thou who rulest the realms of pure and permeating m, i conjure thee to confer upon this dagger the magic power of which thou art master, whereby i may control the spirits who serve thee for such purposes as be pure and upright" holding the sword over the dagger, trace within a circle the invoking active spirit pentagram and invoking pentagram of m with the kerub in the center. note: with using the magical sword of th

e dagger, trace within a circle the invoking active spirit pentagram and invoking pentagram of m with the kerub in the center. note: with using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of l let the adept hold up the pantacle on high and recite the following "o thou resplendent angel etnbr, thou who rulest the denser realms of m symbolized by the lesser angle of l, i conjure thee to confer upon this dagger the magic powers of which thou art master, whereby i may control the spirits who serve thee for such purposes as be pure and upright" 10 holding the pantacle over the dagger, trace within a circle the invoking active spirit pentagram and the invoking air pentagram with the kerub in the center. earth pantacle

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

supposed to be pacal, the maya king? if so, why was he shown operating some kind of machine? the maya weren t supposed to have had machines. they weren t even supposed to have discovered the wheel. yet with its side panels, rivets, tubes and other gadgets, the structure pacal reclined in resembled a technological device much more strongly than it did the transition of one man s living soul to the realms of the dead ,6 as one authority claimed, or the king falling back into the fleshless jaws of the earth monster ,7 as another argued. i remembered man in snake, the olmec relief described in chapter seventeen. it, too, had looked like a na ve depiction of a piece of technology. furthermore, man in snake had come from la venta, where it had been associated with several bearded figures, appare

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

el gah-ee-oh-leh) in the names arad letters of the great western quadrangle, 1 invoke you, angels of the watchtower of the west. then vibrate the great holy name of this watchtower. feel the angels of the watchtower of water ris ng up from within you. step 4. take your dagger in your hand. turn toward the watchtower of air in the east. strike the air three times an.d say, my mirad extends through realms of air. in formless air comes the vision and the voice; flashing, bounding, revolving, it whirls forth, crying aloud. stand facing the watchtower of air. trace the invoking pentagram of air before you. trace a yellow enochian letter h( r) within it. face the letter and say, oro-ibah-aozpi (oh-roh ee-bah aah-oh-zod-pee) in the names and letters of the great eastern quadrangle, 90 1 invoke yo

bout this angel is that his eyes are set to see into the aethyrs below asp but he cannot look upward into the higher regions. his nature is fixed, and should he view the higher aethyrs, certain destruction would follow. this encounter is initiatory. if successful, you will realize that this angel is your own reincarnating ego. it is that part of yourself that takes on manifestation into the lower realms of existence in order to express itself in time, space and form. if he were to look upward into the real truth of his existence, you, yourself, would cease to be expressed (i.e, you will die to the aethyrs below asp. his refusal to look upward is thus your guarantee of returning safely to your physical body after this encounter. the proximity of this aethyr to tiphareth should enable you to

HANDBOOK OF EGYPTIAN MYTHOLOGY

s region, dwells in a cavern guarded by the two-headed aker-sphinx. there he repeatedly overcomes a multiheaded chaos serpent. in later underworld books, it is the body of sokar- osiris that lies in this mysterious cavern waiting for the reviving light of the sun. the spirits of the dead were thought to join in the festival of sokar, which seems to have celebrated the power to journey between the realms of the living and the dead. the image of the god was dragged through the necropolis in his henu barque, a special boat decorated with images of fish and antelopes. sokar was accompanied by five daughters of ra in the forms of geese. statuettes of ptah-sokar-osiris placed in tombs sometimes contain copies of the book of the dead. others conceal corn mummies, symbolic bodies of sokar-osiris

HEAVEN HELL

ghout the chapter there is no mention of the god osiris, unless he be the "great god" whose birthplace is said to be in the region unen-em-hetep, and nowhere in it is there any suggestion that the p. 50 permission or favour of osiris is necessary for those who would enter either sekhet-aaru or sekhet-hetep. this seems to indicate that the conceptions about the other world, at least so far as the "realms of the blest" were concerned, were evolved in the minds of egyptian theologians before osiris attained to the high position which he occupied in the dynastic period. on the other hand, the evidence on this point which is to be deduced from the papyrus of ani must be taken into account. at the beginning of this papyrus we have first of all hymns to ra and osiris, and the famous judgment scen

given by the egyptians to the large funeral book in which the priests of amen describe the other world according to the views of their order, and the passage of their god amen-ra, through the mysterious country which he traversed during the hours of the night. its object, in the first place, was to impress the followers of amen and others with the idea of the absolute supremacy of that god in the realms of the dead, and to show that all the gods of the dead in every place of departed spirits throughout egypt rendered to him homage in one form or another, and in return received benefits from him. and in the second place, the book, being an actual "guide" to the underworld, with pictures of its various divisions and of the gods and demons of every kind that were to be met with in them, was i

HP LOVECRAFT A DARK LORE

in any event he shrieked aloud, dropped frantically from the ladder, and stumbled blindly across the obstructed floor of the almost lightless chamber that encompassed him. he knew instantly where he was, and plunged recklessly down the narrow spiral staircase, tripping and bruising himself at every turn. there was a nightmare flight through a vast cobwebbed nave whose ghostly arches readied up to realms of leering shadow, a sightless scramble through a littered basement, a climb to regions of air and street lights outside, and a mad racing down a spectral hill of gibbering gables, across a grim, silent city of tall black towers, and up the steep eastward precipice to his own ancient door. on regaining consciousness in the morning he found himself lying on his study floor fully dressed. dir

e alone sufficient to inspire him with a lasting loathing. perhaps, however, the facial expression of the owner in exhibiting them contributed much of the prejudice. this bizarre collection, besides a host of standard works which mr. merritt was not too alarmed to envy, embraced nearly all the cabbalists, daemonologists, and magicians known to man; and was a treasure-house of lore in the doubtful realms of alchemy and astrology. hermes trismegistus in mesnard's edition, the turba philosophorum, geber's liber investigationis, and artephius's key of wisdom all were there; with the cabbalistic zohar, peter jammy's set of albertus magnus, raymond lully's ars magna et ultima in zetsner's edition, roger bacon's thesaurus chemicus, fludd's clavis alchimiae, and trithemius's de lapide philosophico

uld see where a cobblestone pavement and stretches of brick sidewalk had formerly existed. all the houses were apparently deserted, and there were occasional gaps where tumbledown chimneys and cellar walls told of buildings that had collapsed. pervading everything was the most nauseous fishy odour imaginable. soon cross streets and junctions began to appear; those on the left leading to shoreward realms of unpaved squalor and decay, while those on the right shewed vistas of departed grandeur. so far i had seen no people in the town, but there now came signs of a sparse habitation- curtained windows here and there, and an occasional battered motorcar at the curb. pavement and sidewalks were increasingly well-defined, and though most of the houses were quite old- wood and brick structures of

about me, i involuntarily let my pace slacken for a second to take in the sight of the sea, gorgeous in the burning moonlight at the street's end. far out beyond the breakwater was the dim, dark line of devil reef, and as i glimpsed it i could not help thinking of all the hideous legends i had heard in the last twenty-four hours- legends which portrayed this ragged rock as a veritable gateway to realms of unfathomed horror and inconceivable abnormality. then, without warning, i saw the intermittent flashes of light on the distant reef. they were definite and unmistakable, and awaked in my mind a blind horror beyond all rational proportion. my muscles tightened for panic flight, held in only by a certain unconscious caution and half-hypnotic fascination. and to make matters worse, there no

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

graduate assistants- a brilliant young fellow named danforth- pointed out what looked like lava on the snowy slope, remarking that this mountain, discovered in 1840, had undoubtedly been the source of poe s image when he wrote seven years later- the lavas that restlessly roll their sulphurous currents down yaanek in the ultimate climes of the pole- that groan as they roll down mount yaanek in the realms of the boreal pole. danforth was a great reader of bizarre material, and had talked a good deal of poe. i was interested myself because of the antarctic scene of poe s only long story- the disturbing and enigmatical arthur gordon pym. on the barren shore, and on the lofty ice barrier in the background, myriads of grotesque penguins squawked and flapped their fins, while many fat seals were

atlantis and lemuria, commoriom and uzuldaroum, and olathoc in the land of lomar, are recent things of today- not even of yesterday; a megalopolis ranking with such whispered prehuman blasphemies as valusia, r lyeh, ib in the land of mnar, and the nameless city of arabia deserta. as we flew above that tangle of stark titan towers my imagination sometimes escaped all bounds and roved aimlessly in realms of fantastic associations- even weaving links betwixt this lost world and some of my own wildest dreams concerning the mad horror at the camp. the plane s fuel tank, in the interest of greater lightness, had been only partly filled; hence we now had to exert caution in our explorations. even so, however, we covered an enormous extent of ground- or, rather, air- after swooping down to a leve

an hypothesis suggested by such things as the complementary outlines of africa and south america, and the way the great mountain chains are rolled and shoved up- receives striking support from this uncanny source. maps evidently showing the carboniferous world of an hundred million or more years ago displayed significant rifts and chasms destined later to separate africa from the once continuous realms of europe (then the valusia of primal legend, asia, the americas, and the antarctic continent. other charts- and most significantly one in connection with the founding fifty million years ago of the vast dead city around us- showed all the present continents well differentiated. and in the latest discoverable specimen- dating perhaps from the pliocene age- the approximate world of today app

HP LOVECRAFT BEYOND THE WALL OF SLEEP

glowing, titanic visions, though described in a barbarous disjointed jargon, were assuredly things which only a superior or even exceptional brain could conceive how, i often asked myself, could the stolid imagination of a catskill degenerate conjure up sights whose very possession argued a lurking spark of genius? how could any backwoods dullard have gained so much as an idea of those glittering realms of supernal radiance and space about which slater ranted in his furious delirium? more and more i inclined to the belief that in the pitiful personality who cringed before me lay the disordered nucleus of something beyond my comprehension; something infinitely beyond the comprehension of my more experienced but less imaginative medical and scientific colleagues. and yet i could extract noth

HP LOVECRAFT DAGON

eater when i gained the summit of the mound and looked down the other side into an immeasurable pit or canyon, whose black recesses the moon had not yet soared high enough to illumine. i felt myself on the edge of the world, peering over the rim into a fathomless chaos of eternal night. through my terror ran curious reminiscences of paradise lost, and satan's hideous climb through the unfashioned realms of darkness. as the moon climbed higher in the sky, i began to see that the slopes of the valley were not quite so perpendicular as i had imagined. ledges and outcroppings of rock afforded fairly easy footholds for a descent, whilst after a drop of a few hundred feet, the declivity became very gradual. urged on by an impulse which i cannot definitely analyse, i scrambled with difficulty dow

HP LOVECRAFT HERBERT WEST REANIMATOR

ll isolated, and as near as possible to the potter s field. reticence such as this is seldom without a cause, nor indeed was ours; for our requirements were those resulting from a life-work distinctly unpopular. outwardly we were doctors only, but beneath the surface were aims of far greater and more terrible moment- for the essence of herbert west s existence was a quest amid black and forbidden realms of the unknown, in which he hoped to uncover the secret of life and restore to perpetual animation the graveyard s cold clay. such a quest demands strange materials, among them fresh human bodies; and in order to keep supplied with these indispensable things one must live quietly and not far from a place of informal interment. west and i had met in college, and i had been the only one to sy

HP LOVECRAFT HYPNOS

resistibly into limitless vacua beyond all thought and entity. perceptions of the most maddeningly untransmissible sort thronged upon us; perceptions of infinity which at the time convulsed us with joy, yet which are now partly lost to my memory and partly incapable of presentation to others. viscous obstacles were clawed through in rapid succession, and at length i felt that we had been borne to realms of greater remoteness than any we had previously known. my friend was vastly in advance as we plunged into this awesome ocean of virgin aether, and i could see the sinister exultation on his floating, luminous, too-youthful memory-face. suddenly that face became dim and quickly disappeared, and in a brief space i found myself projected against an obstacle which i could not penetrate. it was

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

uld see where a cobblestone pavement and stretches of brick sidewalk had formerly existed. all the houses were apparently deserted, and there were occasional gaps where tumbledown chimneys and cellar walls told of buildings that had collapsed. pervading everything was the most nauseous fishy odour imaginable. soon cross streets and junctions began to appear; those on the left leading to shoreward realms of unpaved squalor and decay, while those on the right shewed vistas of departed grandeur. so far i had seen no people in the town, but there now came signs of a sparse habitation- curtained windows here and there, and an occasional battered motorcar at the curb. pavement and sidewalks were increasingly well-defined, and though most of the houses were quite old- wood and brick structures of

about me, i involun-tarily let my pace slacken for a second to take in the sight of the sea, gorgeous in the burning moonlight at the street's end. far out beyond the breakwater was the dim, dark line of devil reef, and as i glimpsed it i could not help thinking of all the hideous legends i had heard in the last thirty-four hour- legends which portrayed this ragged rock as a veritable gateway to realms of unfathomed horror and inconceivable abnormality. then, without warning, i saw the intermittent flashes of light on the distant reef. they were definite and unmistakable, and awaked in my mind a blind horror beyond all rational proportion. my muscles tightened for panic flight, held in only by a certain unconscious caution and half-hypnotic fascination. and to make matters worse, there no

JASMUHEEN THE FOOD OF GODS

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

hannel by developing your own levels of refinement and sensitivity by using the steps already discussed throughout this book and in particular the 8 point luscious lifestyle program in chapter 6 technique 5. the more tuned our bio-system is to the divine channel of love and wisdom, the easier it is to correctly tune the fields around us and the more support we have to do so. step 4. use the inner realms of love, light and sound, and creative visualization, plus your will and intention to create, activate or refine your internal field. this means taking control over your life now, moving into another level of mastery now, applying particular tools that will achieve the health and happiness, peace and prosperity. level 2. agenda. all tools given in this book throughout this manual will achie

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

the goal, that is, if the result of an action is to receive, and the result of the goal is to receive, then such an action is referred to as "a simple act" if, on the other hand, the direction is to give but the purpose is to receive, then the act is referred to as "a complex act" because its purpose and its direction diverge in their intentions. we are incapable of imagining the desires and the realms of our desires effects beyond space. therefore, we can only imagine the creator as a spiritual force that fills a space. the kabbalists say that the creator originally designed human beings with the ability to engage only in simple acts; however, we have since complicated the original design. the higher we ascend on the spiritual ladder, the simpler the laws of creation become, as the basic

the unseen forces of the upper worlds, the roots of all our thoughts and feelings, which are just beyond our grasp. since we have no control over the worlds, we have no idea how and why our thoughts and feelings are formed. we wonder at experiences that are bitter, sweet, pleasant or rough. yet so far, we have been unsuccessful at creating tools for accurately examining our feelings, even in the realms of psychology, psychiatry and other social disciplines. behavioral factors remain hidden from our understanding. kabbalah provides a systematic method for evaluating our feelings: it takes the total of our feelings and desires and provides the perfect formula for each and every phenomenon, at each level, for attaining every type of perception and feeling known to human beings. the wisdom of

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ld not but benefit very greatly all who had the privilege of being initiated into them. in classical and post-classical times many of the greatest men have borne witness to their worth. a few quotations- samples of many- will be sufficient to show this. sophocles, the great tragic poet, says of them: 313. thrice-happy are those mortals who after the contemplation of the mysteries go down into the realms of hades; for there they alone will possess true life: for the rest there is naught but suffering(*sophocles fr. 348, quoted foucart: les mysteres d eleusis, p. 362) 314. plato says through the mouth of socrates in that wonderful death-scene in the phaedo: 315. i fancy that those men who established the mysteries were not unenlightened, but in reality had a hidden meaning when they said lon

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

omparative religion and depth psychology. circles often, for example, represent the earth and the mother principle. in jungian psychology, they symbolize wholeness and unity. mandalas, which are meditation diagrams associated with hinduism and buddhism, are frequently drawn in the form of circles. according to the south asian tradition, meditating on mandalas allows meditators access to different realms of consciousness. in a roughly parallel manner, magic circles are viewed as functioning as doorways to alternate realities. in ceremonial magic, magicians cast (create) a circle around themselves as protection, as a way of keeping out negative energies and entities. the utilization of circles for protection is actually quite old. during the western medieval period, for example, circles woul

ath experiences (dr. susan blackmore/fortean picture library) 184 neopagan witchcraft encountering departed friends and relatives who show up to greet them, and a meeting with a powerful, spiritual being who some have called an angel, god, or jesus. although most near-death experiencers report encounters with departed relatives and beings of love, others are less positive. instead of ascents into realms of light, the latter experiencers report descents into hellish darkness, confusion, and even torment. in some cases, they even report hearing screams and cries of pain, presumably from damned souls suffering in hell. these individuals emerge from their experience with fear. such reports have generated controversy among nde researchers. people like moody assert that in all the years of their

LIBER CXCVII STORY OF SIR PALAMEDES

, wise, inept, still thou didst seek. those foolish ways on which thy folly stumbled, leapt, all led to the one goal. now praise thy lord that he hath brought thee through to win the quest. the good knight lays his hand upon the beast. then blew each angel on his trumpet, then all heaven resounded that it knew sir palamede the saracen was master! through the domes of death, through all the mighty realms of men and spirits breathed the beauteous breath: they taste the goodly gift of grace .now .tis the chronicler that saith: our saviour grant in little space that also i, even i, be blest thus, though so evil is my case. sir palamedes, the saracen knight 99 let them that read my rime attest the same sweet unction in my pen. that writes in pure blood of my breast; for that i figure unto men t

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

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

in contrast to the idea of hades as a state of darkness below, the gods were said to inhabit the tops of mountains, a well-known example being mount olympus, where the twelve deities of the greek pantheon were said to dwell together. in his initiatory wanderings the neophyte therefore entered chambers of ever-increasing brilliancy to portray the ascent of the spirit from the lower worlds into the realms of bliss. as the climax to such wanderings he entered a great vaulted room, in the center of which stood a brilliantly illumined statue of the goddess ceres. here, in the presence of the hierophant and surrounded by priests in magnificent robes, he was instructed in the highest of the secret mysteries of the eleusis. at the conclusion of this ceremony he was hailed as an epoptes, which mean

hen intelligent human beings no longer breed hate in their own souls there will be no more ferocious animals, loathsome diseases, or poisonous plants and insects. among the american indians is the legend of a "spider man" whose web connected the heaven worlds with the earth. the secret schools of india symbolize certain of the gods who labored with the universe during its making as connecting the realms of light with those of darkness by means of webs. therefore the builders of the cosmic system who held the embryonic universe together with threads of invisible force were sometimes referred to as the spider gods and their ruler was designated the great spider. the beehive is found in masonry as a reminder that in diligence and labor for a common good true happiness and prosperity are found

btedly the origin of the story that a sprig of acacia marks the grave of chiram. the mystery of the evergreen marking the grave of the dead sun god is also perpetuated in the christmas tree. the apricot and quince are familiar yonic symbols, while the bunch of grapes and the fig are phallic. the pomegranate is the mystic fruit of the eleusinian rites; by eating it, prosperine bound herself to the realms of pluto. the fruit here signifies the sensuous life which, once tasted, temporarily deprives man of immortality. also on account of its vast number of seeds the pomegranate was often employed to represent natural fecundity. for the same reason, jacob bryant in his ancient mythology notes that the ancients recognized in this fruit an appropriate emblem of the ark of the deluge, click to enl

tion the crucifixion of the candidate upon a cross, or the laying of his body upon a cruciform altar. it has been claimed that apollonius of tyana (the antichrist) was initiated into the arcanum of egypt in the great pyramid, where he hung upon a cross until unconscious and was then laid in the tomb (the coffer) for three days. while his body was unconscious, his soul was thought to pass into the realms of the immortals (the place of death) after it had vanquished death (by recognizing that life is eternal) it returned again to the body, which then rose from the coffer, after which he was hailed as a brother by the priests, who believed that he had returned from the land of the dead. this concept was, in substance, the teaching of the mysteries. the crucified saviors the list of the deathl

and christian theology. to the indian the number four has a peculiar sanctity, presumably because the great spirit created his universe in a square frame. this is suggestive of the veneration accorded the tetrad by the pythagoreans, who held it to be a fitting symbol of the creator. the legendary narratives of the strange adventures of intrepid heroes who while in the physical body penetrated the realms of the dead prove beyond question the presence of mystery cults among the north american red men. wherever the mysteries were established they were recognized as the philosophic equivalents of death, for those passing through the rituals experienced all after-death conditions while still in the physical body. at the consummation of the ritual the initiate actually gained the ability to pass

MEANING OF MASONRY

ase. it will bring you to that centre of life and sanctum sanctorum from which you have wandered" when the psalmist writes" who will go up the hill of the lord? even he that hath clean hands and a pure heart" the meaning is identical with what is implied in the ascent of the inwardly" winding staircase" of the second degree. preliminary purification of the mind is essential to its rising to purer realms of being and loftier conscious states than it has been accustomed to. if" the secrets of nature and the principles of intellectual truth" are to become revealed to its view, as the degree intends and promises, the mentality must not be fettered by mundane interests or subject to disturbance by carnal passions. if it is to" contemplate its own intellectual faculties and trace them from their

MICHAEL FORD A RITE OF THE WEREWOLF

evil by flying with familiars and other demons is not too far from realistic workings in the present time. lucifer is found in the higher octave of the sphere of saturn. this mighty angel12 is a revealed source of black light, or intelligence/development/wisdom. lucifer is also a source of brilliance, a state of gnosis from which the sabbatic practitioner emerges. it is in this highest empyrean13 realms of which light is best experienced, the air and astral plane, from which all wind rushes about you like a tornado, where flame and sun envelopes your being and your astral body is purified by flame. the embodiment of wisdom in western occultism is view in the anthropomorphic form of baphomet, called also the sabbatic goat14. the baphometic angel-daemon who resides above a globe (solar) sphe

MICHAEL FORD WITCHMOON

ums of the mind. the varcolaci sigil was received via trance by blood moon asuar (10, after a careful description from the author of what he received via the astral plane. this was received and consecrated in 1994 e.v. and has been used in the vampiric current since. the devilcosm (another name for the varcolaci sigil) is as much a symbol for the left hand path as it is a gateway towards the dark realms of night and fog. through this seeming mirror, you will be able to assume the wraith form so described in the devilcosm sigil itself. through these gates, the queen of the sabbath, lilith gives you the knowledge to become. the rituals contained in this grimoire each involve the use of the sigil. this feature derives from coven nachttoter (coven maleficia, a magickal base in which the author

MICHAEL W FORD NOX UMBRA

stands life is a great opportunity to come into being as something greater. the primal sense of dissatisfaction was with lucifer/azazel from the time of heaven, having all the beauty around him was nothing without self-respect and freedom. the price was painful, and dark. alas, in this darkness was found a light- the black flame of individual being. the vampyre sorcerer indeed loves life, and the realms of ghosts and shades, we find nourishment in their tombs and black earth. yet when we emerge in the light of shaitan in the noon tide sun, we can appreciate it more. we explore the dreaming sabbat as wolf and blackened shadow, as ahriman the lord of darkness- as demon and dragon, yet in the dawn light we arise and face the beauty of nature. by the antinomian path of self-deification (separa

methean being. just as we sip at the golden chalice of the luciferian sabbat, the sunlight essence of the fallen seraph, the fire djinn who holds the flame of self-perception, we to sip from the skull-cup of the dead, of hecate. noctulia- hecate is the goddess robed in black, perched upon her shoulder a raven. she appears before the circle, as the encirclement of our being, the gate-keeper of the realms of the ghostroads and the dead. it is noctulia -hecate (named also lilith) whom we sing hymns of the night unto. the ritual of lycanthropy is a two part process. the first involves the making of a belt of symbolic wolf skin, and possibly obtaining a wolf, dog or coyote skull (if you had a loyal familiar as a dog which had passed, this is perhaps a wonderful way to honor it) the altar should

ork, avon 1980 the temple itself should be adorned in the decorations of the sabbat and reflective of the aesthetic concept of the daemonic feminine. a black mirror should be placed on the altar- this shall be the gateway from which you shall go forth and they shall come unto you. this is a ritual designed for the children of witch blood, therefore kin of the succubi and spirits of the qlippothic realms of wolf and vampire, shade and phantom. you may create a circle from which the 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 bri

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" envision your body separate, and you are now the mask of anubis- your body lays within a tomb and you notice the fire of spirit within. this is the very essence of your being and you seek to observe in depth the essence. reach into your corpse and touch this flame

MOODY RAYMOND A LIFE AFTER LIFE

ong them. it was lain, along with all the others, upon a funeral pyre to be burned. after some time his body revived, and er described what he had seen in his journey to the realms beyond. first of all, er said, his soul went out of his body, he joined with a group of other spirits, and they went to a place where there were "openings" or "passage: ways" apparently leading from the earth into the, realms of the afterlife. here the other souls were' stopped and judged by divine beings, who could' see at a glance, in some sort of display, all the, things that the soul had done while in its earthly life. er, however, was not judged. instead, the beings told him that he must go back to inform me in the physical world concerning what the other world was like. after seeing many other sights, er w

a fixed point but rather a shifting range on a continuum. in fact, a few decades ago most of the people with whom i have talked could not have been brought back. in the future, techniques might become .available which would enable us to revive people who can't be saved today. let us, therefore, hypothesize that death is a separation of the mind from the body, and that he mind does pass into other realms of existence t this point. it would follow that there exists some mechanism whereby the soul or mind is released upon death. one has no basis upon which to assume, though, that this mechanism works exactly in accordance with what we have in our own era somewhat arbitrarily taken to be the point of no return. nor do we have to assume that it works perfectly in every instance, any more than w

o attain religious visions and enlightenment. there are similar cults all over the world, and their members share the belief that the drug they employ provides a means of passage into other dimensions of reality. assuming this viewpoint to be valid, it could be hypothesized that drug use would be only one pathway among many leading to the achievement of enlightenment and to the discovery of other realms of existence. the experience of dying could, then, be another such pathway, and all this would help to account for the resemblance of drug-induced experiences like the one given above to near-death experiences. 2. physiological explanations physiology is that branch of biology which deals with the functions of the cells, organs and whole bodies of living beings, and with the interrelationsh

" or "delusional" at all. it is also interesting to note that he recounts a near-death experience of his own which is very much like the ones with which i have dealt, and that he puts his near-death experiences in the same category with his isolation experiences. isolation, therefore, may very well be, along with hallucinatory drugs and a close call with death, one of several ways of entering new realms of consciousness. 2. dreams, hallucinations, and delusions perhaps, some say, near-death experiences, are only wish-fulfilling dreams, fantasies, or hallucinations which are brought into play by different factors-drugs in one case, cerebral anoxia in another, isolation in yet another, and so on. so, they would explain near-death experiences as delusions. i think several factors weigh agains

MORALS AND DOGMA

n lamentation; for the lost soul there are no obsequies. and yet the mind and soul of man have a value which nothing else has. they are worth a care which nothing else is worth; and to the single, solitary individual, they ought to possess an interest which nothing else possesses. the stored treasures of the heart, the unfathomable mines that are in the soul to be wrought, the broad and boundless realms of thought, the freighted argosy of man's hopes and best affections, are brighter than gold and dearer than treasure. and yet the mind is in reality little known or considered. it is _all_ which man permanently _is, his inward being, his divine energy, his immortal thought, his boundless capacity, his infinite aspiration; and nevertheless, few value it for what it is worth. few see a brothe

, where he sees charming meadows overarched by a clear sky, and festivals celebrated by dances; where he hears harmonious voices, and the majestic chants of the hierophants; and views the sacred spectacles. then, absolutely free, and enfranchised from the dominion of all ills, he mingles with the crowd of initiates, and, crowned with flowers, celebrates with them the holy orgies, in the brilliant realms of ether, and the dwelling-place of ormuzd. in the mysteries of isis, the candidate first passed through the dark valley of the shadow of death; then into a place representing the elements or sublunary world, where the two principles clash and contend; and was finally admitted to a luminous region where the sun, with his most brilliant light, put to rout the shades of night. then he himself

wed by souls, according to porphyry, or rather their progressive march in the world, lying through the fixed stars and planets, the mithriac cave not only displayed the zodiacal and other constellations, and marked gates at the four equinoctial and solstitial points of the zodiac, whereat souls enter into and escape from the world of generations; and through which they pass to and fro between the realms of light and darkness; but it represented the seven planetary spheres which they needs must traverse, in descending from the heaven of the fixed stars to the elements that envelop the earth; and seven gates were marked, one for each planet, through which they pass, in descending or returning. we learn this from celsus, in origen; who says that the symbolical image of this passage among the

between them. and accordingly ocellus lucanus, the disciple of pythagoras, held that the principal cause of all sublunary effects resided in the zodiac, and that from it flowed the good or bad influences of the planets that revolved therein. the twenty-four good and twenty-four evil deities, enclosed in the egg, are the forty-eight constellations of the ancient sphere, equally divided between the realms of light and darkness, on the concavity of the celestial sphere which was apportioned among them; and which, enclosing the world and planets, was the mystic and sacred egg of the magi, the indians, and the egyptians--the egg that issued from the mouth of the god kneph, that figured as the orphic egg in the mysteries of greece, that issued from the god chumong of the coresians, and from the

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

urn to olympus; but all their prayers were fruitless. the incensed goddess swore that until her daughter was restored to her she would not allow the grain to spring forth from the earth. at length zeus sent hermes, his faithful messenger, to the lower world with a petition to aides, urgently entreating him to restore persephone to the arms of her disconsolate mother. when he arrived in the gloomy realms of aides, hermes found him seated on a throne with the beautiful persephone beside him, sorrowfully bewailing her unhappy fate. on learning his errand, aides consented to resign persephone, who joyfully prepared to follow the messenger of the gods to the abode of life and light. before taking leave of her husband, he presented to her a few seeds of pomegranate, which in her excitement she t

sort persephone, orpheus recounted his woes to the sound of his lyre. moved to pity by his sweet strains, they listened to his [82]melancholy story, and consented to release eurydice on condition that he should not look upon her until they reached the upper world. orpheus gladly promised to comply with this injunction, and, followed by eurydice, ascended the steep and gloomy path which led to the realms of life and light. all went well until he was just about to pass the extreme limits of hades, when, forgetting for the moment the hard condition, he turned to convince himself that his beloved wife was really behind him. the glance was fatal, and destroyed all his hopes of happiness; for, as he yearningly stretched out his arms to embrace her, she was caught back, and vanished from his sigh

e were as follows:.not to omit to provide herself with the ferryman's toll for charon, and the cake to pacify cerberus, also to refrain from taking any part in the banquets of aides and persephone, and, above all things, to bring the box of beauty charms unopened to aphrodite. in conclusion, the voice assured her, that compliance with the above conditions would insure for her a safe return to the realms of light. but, alas, psyche, who had implicitly followed all injunctions, could not withstand the temptation of the last condition; and, hardly had she quitted the lower world, when, unable to resist the curiosity which devoured her, she raised the lid of the box with eager expectation. but, instead of the wondrous charms of beauty which she expected to behold, there issued from the casket

which resulted satisfactorily. an altar was erected to this divinity on the circus maximus, which was kept always covered, except during his festival, the consualia, which was celebrated on the 18th of august. libitina. libitina was the goddess who presided over funerals. this divinity was identified with venus, possibly because the ancients considered that the power of love extended even to the realms of death. page 214 her temple in rome, which was erected by servius tullius, contained all the requisites for funerals, and these could either be bought or hired there. a register of all deaths which occurred in the city of rome was kept in [184]this temple, and in order to ascertain the rate of mortality, a piece of money was paid by command of servius tullius, on the demise of each person

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

om ancient times to the middle ages key among these was the emancipation of the serfs, who made up the bulk of the populace. triggered in the eleventh century by precepts of the church, this emancipation was given a general impetus by the crusades at the beginning of the twelfth century, but the specific motives for this action in the domains of kings, dukes, counts, and barons, as well as in the realms of bishops and abbots of monasteries throughout europe, was an enthusiasm for christian sentiment and the necessity of finding ways to meet expenses generated from waging the holy war: the richest of the serfs could buy their freedom and continue to pay rent to the nobles, their former masters, who could then use this money to organize their expeditions to the east. the effects of this move

ONYX TABLET OF SET

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 the training for the priesthood (a skill that we continue to learn throughout our careers, and training to act as a god- learning how to express your will in both the psychic and physical realms of another. the second sort of friction we feel is learning to understand what we have just said or done. we must look upon these divine actions, and reason and test. did what i say reflect xeper? why is it important? did it reflect remanifestation? does it reveal a mystery to be sought after? learning to answer these questions again trains us as priests and creates us as gods. the external

anne rice in her third book of the vampyre chronicles, queen of the damned, offers a model for the origins of the vampyre which would be worthy of comparison to the prince of darkness [this theme continues in her witching hour series] amel, a spirit force which could draw the blood of corporal humans, entered the mortally-wounded bodies of akasha and enkil. this transformed them beyond the normal realms of the flesh. in rice's fictional account there is no further mention of amel. it was as though the nature of "his" existence was transformed 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

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

preferable to read the torah portion after midday on friday, but the context of the rest of the passage seems to indicate that gmidnight h is intended. 6 midrash talpiot, s.v. chanoch. 7 genesis 5. the arizal on parashat noach (2) 31 him into an angel (specifically, the angel metatron8. metatron occupies a pivotal position in the hierarchy of angels, and serves, among other things, to protect the realms of holiness from the forces of evil. the word for gshoe h in hebrew (na fal or min fal) is derived from the root meaning gto close h or gto lock. h the foot is the interface between man and the earth, or allegorically between holiness and mundane non-holiness. in order that man not be injured by the stones and thorns on the earth, he wears a shoe to protect his foot. thus, enoch, both in hi

merical value of vav-hei (6+ 5) is 11. to elevate the sparks of the vav-hei, we give ourselves over to the unity [of g-d] in reciting the shema. when we eat we also rectify [this. by performing the commandments and studying the torah we elicit [divine beneficence] from the source of these above, so that it elevate those below also. this is how we rectify the unholy descent of the vav-hei into the realms of evil adjacent to the world of beriah. as for the souls propagated by adam fs unholy seminal emissions. shem, ham, and japheth were the roots of those souls, and came to rectify them. but the generation of the dispersion ruined [their efforts, and said, gcome, let us build ourselves a city and a tower. h12 [in effect] they said that they saw those souls of the generation of the flood that

ies.and epitomizes.the neutral shell since it may be used for either good or evil. the presence of the foreskin makes sexual relations more physically titillating but also insulates the individual from his partner fs feelings. it is thus at once the physical manifestation of both selfish, sensual desire and innate egocentricity, and therefore embodies and epitomizes the totally impure shells, the realms of absolute evil. judaism therefore requires that the foreskin be circumcised [however, this king] who is situated opposite the sign of the holy covenant, grabs this supernal light from the neutral realm, which was intended for the bride, and usurps it for himself. 4 see the mystery of marriage, pp. 421-426. 5 eitz chaim 8:4-5, 9:1-3. 6 3:103b. 7 ezekiel 1:4, 1:27, and 8:2. 8 joshua 5:4, 7

ions (up-down, north-south, east-west, giving six gextremities. h these six directions are manifestations of the six emotive attributes from chesed to yesod. of course, these attributes exist in atzilut as well, but the overwhelming consciousness of g-d that obtains in atzilut precludes any development of these attributes into a context within which consciousness can be circumscribed. only in the realms of lesser awareness of divinity do these attributes assume the role of defining the limits of awareness. these six directions can be envisioned as a six-sided cube. the number of lines used to draw such a cube is twelve. thus, the number 12 represents the translation of divine perfection into a divinity that can be manifest in a lower reality. as such, this number represents as well the pur

f gallery is above it, looking down into it) the various sections of the temple, as one enters on the east and proceeds westward, carry increasing holiness, meaning that only those purified from increasingly refined forms of defilement (tumah) may enter them. in mystical terms, this means that a westward progression within the temple precincts corresponds to an ascent through succeedingly higher realms of spirituality. but on the festivals [nukva] is face-to-face with netzach-hod-yesod [of z feir anpin, this being the mystical meaning of the phrase, gand they will not see my face empty-handed. h10 although this verse appears in the context of passover, it is understood to apply to all three pilgrim festivals, referring to the obligatory offerings (chagigah) that must be offered on these f

ver malchut descends into the lower realms, she must take adequate precautions not to let the negative forces latch on to her and drag her down to their level. thus, the final form of the nun, which extends below the line, represents binah, the upper hei, leah. since binah is on a higher level of spirituality than is malchut, its higher consciousness of spirituality enables it to descend into the realms of impurity without fear of attack. the regular form of the nun, in contrast, is bent upward, signifying the need for malchut to refrain from getting too involved with its task of refining reality. what this means is that on an intellectual level one can freely contemplate and discuss strategies of how to go about rectifying even the lowest realms, the aspects of creation that are inimical

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

gel hmagl, thou who art lord and ruler of the more dense and solid qualities of water, i beseech thee to endue this cup with the magic powers of which thou art lord, that with its aid i may d$ect the spirits who serve thee in purity and singleness of aim. wifh pentacle trace invoking water pentagram <76> air dagger lesser angle of fire: 0 thou resplendent angel exgsd, thou who governest the fiery realms of air, i conjure thee to confer upon this dagger, thy mysterious and magical powers, that i thereby may control the spirits who serve thee for such purposes as be pure and upright. with the wand trace invoking air pentagram with aquarius as kerubic the four elemental weapons 32 7 emblem. lesser angle of water: 0 thou resplendent angel eytpa, thou who governest the realms of fluid air, i co

weapons 32 7 emblem. lesser angle of water: 0 thou resplendent angel eytpa, thou who governest the realms of fluid air, i conjure thee to confer upon this dagger, thy mysterious powers that by its aid i may control the spirits who serve thee for such purposes as be pure and upright. with the cup trace invoking air pentagram. lesser angle of air: 0 thou resplendent angel erzla, thou who rulest the realms of pure and permeating air, i conjure thee to confer upon this dagger the magic power of which thou art master, whereby i may control the spirits who serve thee, for such purposes as be pure and upright. with the sword trace invoking air pentagram. lesserangle of earth: 0 thou resplendent angel etnbr, thou who rulest the denser realms of air symbolised by the lesser angle of earth, i conjur

t, with lotus wand. 429 the golden dawn: volume 111 book six in the name of bataivah, great king of the east, spirits of air adore your creator. still facing east, vibrate powerfully the third enochian key invoking the line harp from the tablet of union. then formulate an astral banner of the east about one. in the name of shaddai el chai, and in the name of yhvh, i command ye, ye dwellers in the realms of air, that ye fashion for me a powerful magical base in the astral light whereon i may build a true body of transformation. perform supreme lnvoking ritual of the luna hexagram, precede with qabalistic cross, closing with key-word. return to altar, face east, and say: crowned with star-light, and clothedwith the sun, i invoke thee who art the ultimate root of all things, for thy righteous

y and deliberately whether he comes to act as guide in the name of the appropriate deity name. if all this strikes the seer as satisfactory, and his doubts settled, let him follow the guide to wherever he is being led, carefully noting whither he goes, and asking questions about the element or whatever he sees planes, or within the realms of these symbols, form takes on symbolic implication which we, on earth, have obscured if not lost. it is only human beings who swathe themselves in garments whose shape and colour bear no relation to their true character "even on our own plane, the clothing of animals is pregnant with meaning, and on the astral plane this is far more emphatically the case. an elemental may, for some purpos

e been consecrated, give you a certain power through their having attracted rays of force from the infinite invisible more or less potent in proportion to your development. the importance of using the implements on every occasion would appear to be great. for the implement assists the invoking of a ceremony, and the latter should help the implement, and therefore every voyage, for example, to the realms of fire or water should add a flame to the wand and moisture to the cup. next purify the room with fire and water and the lesser banishing ritual of the pentagram. imagine that we have chosen as a tattwa, apas- prithivi. for this symbol naturally, use the correspondences of water and earth, but bear in mind that the world of water is here chiefly expressed, the earth being secondary. theref

er of the golden dawn bequeathed a body of knowledge, teachings and information to the ensuing generations. this became the root of the modem neo- pagan movement, which is the fastest growing religion in this country, according to the institute for the study of american religion in the last twenty years we have seen a vast and varied resurgence in the study of the occult and magicmarts. whole new realms of thought and consciousness have been opened, new arts and veins of creativity have been tapped. many of these we can trace back to that not so old and yet ancient school called the golden dawn. to understand the place of the golden dawn today, we must first examine its original purpose and intent. immediately upon gazing into the system we see that its initiatory rituals served primarily

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

t before the altar of light, you are permitted to join in the mystic labours of this grade.this privilege is conferred only upon discreet and worthy men to whom the revelations oftheosophy and hermetic science may be safely confided. in our ceremony you may have noticed asimilarity to certain rite practised in the ancient mysteries. it is thus that we hope to lead the sincereaspirant to the lofty realms of intellectual truth and to the knowledge of the everlasting. we tracethe growth of our philosophy through the remotest avenues of time, sustained by the continuousadvent of sages and magi, a grand and spiritual procession of teachers illuminating the pathway towisdom, the great and wise men of were the heralds of our principles and kindled their lamps at thesacred fire in which we now rej

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

and of truth; then it incorporates and becomes visible light in the sun of the third world, the central sun of our suns, of which the fixed stars are the ever-living sparks. the kabalists compare the spirit to a substance which remains fluid in the divine medium and under the influence of the essential light, its exterior, however, becoming solidified, like wax when exposed to air, in the colder realms of reasoning or of visible forms. these shells, envelopes petrified or carnified, were such an expression possible, are the source of errors or of evil, which connects with the heaviness and hardness of animal envelopes. in the book zohar, and in that of the revolution of souls, perverse spirits or evil demons are never called otherwise than shells cortices. the cortices of the world of spi

RUBY TABLET OF SET

s and mandean origins edwin m.yamanchi gnosticism: it's history and influence benjamin walker the gnostic religion hans jonas the encyclopedia of religion mircea eliade scribners encyclopedia of religion and ethics religion satanic theology: an exploration of the left-hand path in this essay, i shall endeavor to bring to light the reverse side of the theological coin, exploring the dark and misty realms of satanic and setian philosophy. i shall also demonstrate the existential authenticity of the satanic perspective on the universe, and man's relation to it. in order to do this, i will begin with a discussion of the satanism of anton lavey, and its subsequent development into the setian philosophy of michael a. aquino. before i begin, however, i think that it is important to dispense with

erve his purpose, and created something of such intensity, we can fairly say that he performed magic through his art. i think that this is really the legacy that lovecraft gives us. by studying themes that he brings forth in his writing, as well as the manner in which he did it, and the connection to his subjective world revealed in his letters, we can learn something about the human mind and the realms of the imagination that can be tapped and developed into something truly magical in manifestation. bibliography. bender, barry leon "aleister crowley and h.p. lovecraft, lovecraft studies, vol. 4, no. 1 (spring 1985. see also david f. godwin's sharp attack on this article in the 'letters to the editor' column in vol. 5, no. 1 (spring 1986. burleson, donald r "humor beneath horror: some sour

essary to the unlocking of its own mystery. and so it is with every true rune. it seals out the unworthy and seals in the secret upon the heart of every knight or dame who has partaken of its essence. those who are without move only in curved space, i.e: in the mundane space/time continuum. but those with the power to penetrate the veil and go beyond the barrier can move in angled space, i.e. the realms of the nine angles. the angles have power over the rings, just as consciousness can have dominion over nature. the seal contains three separate types of figures: the pentagram, the trapezoid, and the ring(s, two angled and two curved. each of these three figures are important and unique elements in the complex all are needed to convey the information and no one of them can serve in the stea

ter has spoken of the magnetic pull of the ring of nature that draws the self through the nine angles; the sense of exaltation the elect feel under the light of the stars is the expression of that hunger for the unknown as it is evoked by nature in its immensity. while this paper takes an intellectual approach, the intellectual pursuit of the suprarational is met with due response from the hidden realms of the psyche. when i checked my diary i noticed that the first mention of my study of the seal was dated precisely eighteen days prior to the transformation working of june 18-19th: i had fallen asleep after computing the angular measures and experienced dreams about the past and the future. during the transformation working itself i framed the momentum set up by the conscious trajectory o

known, and is now known again. i( name and degree, bid that the gates be opened, that you may come forth and be present in our company [opening invocation "i was a child and she was a child in this kingdom by the sea; but children go through passageways, and the doors therein have been many. the corridors, long and bright, caused me fear. the doors, many in number, often led nowhere but back into realms of greater light. i became confused, and thought that i was lost, for i did not know where i was. but eventually the brightness grew less piercing, and i could see where i was and was not afraid. now i venture boldly into corridors, cool by day and welcoming by night. no fear awaits me within, for the walls whisper "be safe in the darkness; you were not intended for the light. it was the ca

ll begun. 2) the ii adept follows a path of xeper. the ii adept continues to grow, continues to learn, continues to initiate. this initiation and xeper can take place in many different realms, of which the metaphysical, philosophical, organizational, political, military, social, familial, and educational realms are just a few. an adept's initiation will commonly wander through and among different realms of knowledge and activity at different times. formal schooling sometimes occupies the highest priority, or it may be career advancement, or metaphysical study. often we find that occult studies are placed on the back burner, because other forms of xeper take priority. this is not only acceptable, but often necessary. but even during these periods, the adept maintains that element of "presen

SATANGEL

subordinate spirit of lucifer. has power to make everything in the world invisible. morpheus (greek, morphe, meaning form, shape. the son of hypnos, the lord of dreams. of no real religious significance, although called in some forms of incantation. muisisin (grimorium verum. a subordinate spirit of lucifer. has power over great lords; he instructs them in all that passes in the republics and the realms of the allies. murmus, murmur, murmux (goetia, 54th spirit. formerly of the order of thrones, now a duke and earl commanding 30 legions. appears as a warrior riding a griffin and wearing a dual crown, preceded by the sound of trumpets. teaches philosophy, and constrains souls in acts of necromancy. naamah pleasurable. sister of tubal-cain. the fourth angel of prostitution, the greatest sedu

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

re, to turn the conversation "revenons a nos moutons" said i "you promised to enlighten my ignorance as to the rosicrucians "well" quoth he, rather sternly "but for what purpose? perhaps you desire only to enter the temple in order to ridicule the rites "what do you take me for! surely, were i so inclined, the fate of the abbe de villars is a sufficient warning to all men not to treat idly of the realms of the salamander and the sylph. everybody knows how mysteriously that ingenious personage was deprived of his life, in revenge for the witty mockeries of his 'comte de gabalis "salamander and sylph! i see that you fall into the vulgar error, and translate literally the allegorical language of the mystics" with that the old gentleman condescended to enter into a very interesting, and, as it

evived, and stirred, and kindled. the subtle detection of what he conceived to be an error in the school he had hitherto adopted, made more manifest to him by the grinning commentary of nicot, seemed to open to him a new world of invention. he seized the happy moment, he placed before him the colours and the canvas. lost in his conceptions of a fresh ideal, his mind was lifted aloft into the airy realms of beauty; dark thoughts, unhallowed desires, vanished. zanoni was right: the material world shrunk from his gaze; he viewed nature as from a mountain-top afar; and as the waves of his unquiet heart became calm and still, again the angel eyes of viola beamed on them as a holy star. locking himself in his chamber, he refused even the visits of mervale. intoxicated with the pure air of his fr

ep-buried feeling that warns me of inevitable woe. thou austere and remorseless hierophant, thou who hast sought to convert to our brotherhood every spirit that seemed to thee most high and bold, even thou knowest, by horrible experience, how vain the hope to banish fear from the heart of woman. my life would be to her one marvel. even if, on the other hand, i sought to guide her path through the realms of terror to the light, think of the haunter of the threshold, and shudder with me at the awful hazard! i have endeavoured to fill the englishman's ambition with the true glory of his art; but the restless spirit of his ancestor still seems to whisper in him, and to attract to the spheres in which it lost its own wandering way. there is a mystery in man's inheritance from his fathers. pecul

n which they stood, and drew an innumerable variety of shadows from crag and hollow. an oppressive and sulphureous exhalation served to increase the gloomy and sublime terror of the place. but on turning from the mountain, and towards the distant and unseen ocean, the contrast was wonderfully great; the heavens serene and blue, the stars still and calm as the eyes of divine love. it was as if the realms of the opposing principles of evil and of good were brought in one view before the gaze of man! glyndon once more the enthusiast, the artist was enchained and entranced by emotions vague and undefinable, half of delight and half of pain. leaning on the shoulder of his friend, he gazed around him, and heard with deepening awe the rumbling of the earth below, the wheels and voices of the mini

rridor, and gained a remote chamber in the palace, which other step than his was not permitted to profane. out with thy herbs and vessels. break from the enchanted elements, o silveryazure flame! why comes he not, the son of the starbeam! why is adon- ai deaf to thy solemn call? it comes not, the luminous and delightsome presence! cabalist! are thy charms in vain? has thy throne vanished from the realms of space? thou standest pale and trembling. pale trembler! not thus didst thou look when the things of glory gathered at thy spell. never to the pale trembler bow the things of glory: the soul, and not the herbs, nor the silvery-azure flame, nor the spells of the cabala, commands the children of the air; and thy soul, by love and death, is made sceptreless and discrowned! at length the flam

e central attraction. the condensation of these separate masses constituted the planets and satellites. but this view of the conversion of gaseous matter into planetary bodies is not limited to our own system; it extends to the formation of the innumerable suns and worlds which are distributed throughout the universe. the sublime discoveries of modern astronomers have shown that every part of the realms of space abounds in large expansions of attenuated matter termed nebulae, which are irregularly reflective of light, of various figures, and in different states of condensation, from that of a diffused, luminous mass to suns and planets like our own" from mantell's eloquent and delightful work, entitled "the wonders of geology" volume i. page 22) there, in that enormous solitude of an infan

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ch her fate was ever afterward commemorated. the mythology of demeter and persephone is not hard to interpret. it is the soul that lives alternately in the underworld and in the upper regions; the myth clothes in a picture the eternal nature of the soul that persists throughout its endless transformations, its births and deaths. the soul has an immortal mother demeter but is carried away into the realms of transitoriness, and even induced to share in the destiny of the perishable world. it has eaten the fruit of the underworld that is to say, the human soul has found satisfaction in perishable things, and therefore cannot live always in the heights where the gods abide. it has to return ever and again to the kingdom of transience. demeter stands for the essential source out of which human

TECHNICIANS GUIDE TO THE LEFT HAND PATH

vealing that the polaric constituents of the antinomian environment, and its movement of activity and ideas- the lhp- was to reveal them as what plato would call a first form. secondary to this, the purpose was also to demonstrate the hierarchy of lhp spiritual relevance, from the infinitely large, to the intimate and personal. we must now begin to apply this antinomian character to our immediate realms of conscious perception. the instantaneous and synchronous environment within, and from without of ourselves. the previous lessons of polarity and resonance are coming closer to utility with this chapter. as set forth, the antinomian character can be understood as an individual who is not satisfied with what they currently have by way of material, spiritual and intellectual insight. that th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

961. steiger, brad. medicine power. new york: doubleday, 1972. spirit guide when spirit mediums speak of their control or guide, they are referring to the entity from the world beyond physical death who assists them in establishing contact with deceased humans. the spirit guides of mediums usually claim to have lived as humans on earth before the time of their death and their graduation to higher realms of being. in the shamanic tradition, the spirit guide or spirit helper is usually received by those who choose to participate in a vision quest. before initiates embark upon this ordeal, tribal elders and shamans tutor them for many weeks on what to expect and what is expected of them. in many shamanic traditions, 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

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

14 were unable to give descriptions corresponding to at least two of the images, and these poor performers were either unknown to the experimenter, anxiety-ridden, or primarily interested in eliciting personal psychological material. the full results of this experiment were published in 1966 by masters and houston in their the varieties of psychedelic experience. m delving deeper grof, stanislav. realms of the human unconscious: observations from lsd research. london: souvenir press, ltd, 1995. masters, r. e, and jean houston. the varieties of psychedelic experience. new york: dell/delta, 1966. ostrander, sheila, and lynn schroeder. psychic discoveries behind the iron curtain. englewood cliffs, n.j: prentice-hall, 1970. reprint, park street press, 2000. rhine, j. b. the reach of the mind

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

se. study of the kabbalah underwent a dramatic rebirth of interest in the 1960s when there was both a resurgence of jewish spirituality and an interest in the mystic teachings of the kabbalah by many individuals in the new age movement. the appeal of the kabbalistic teachings to those seekers in the new age lay to a great extent in the understanding that god fs essence may emanate through various realms of existence and that each human may draw from that supreme power to help bring the act of creation to its final perfect state. many kabbalistic groups sprang up around the country utilizing the ancient teachings to assist their members to achieve deeper states of meditation, to accomplish healings of 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

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

is is defined as the fire and perception of being, antinomianism. 3 the book of thoth weiser publications 15 lucifer is found in the higher octave of the sphere of saturn. this mighty angel4 is a revealed source of black light, or intelligence/development/wisdom. lucifer is also a source of brilliance, a state of gnosis from which the sabbatic practitioner emerges. it is in this highest empyrean5 realms of which light is best experienced, the air and astral plane, from which all wind rushes about you like a tornado, where flame and sun envelopes your being and your astral body is purified by flame. the embodiment of wisdom in western occultism is view in the anthropomorphic form of baphomet, called also the sabbatic goat6. the baphometic angel-daemon who resides above a globe (solar) spher

THE MAGICIAN S KABBALAH

artered by coven maleficia of houston, texas and the body of initiates, the order of phosphoru o the magician's kabbalah by fp the classical esoteric model of the universe as practised by a working magician, with unique details of the theories and practices of modern magic for the general reader. this book demonstrates the integration of kabbalah with the leading edge of scientific thought in the realms of psychology and cosmology, as well as providing an unparalleled guide to the hidden world of the modern occultist. acknowledgements i acknowledge the lessons of my teachers and colleagues of the invisible college, particularly frater daleth for the operation of sol; soror jasinth for love and company in the circle of the moon; soror brina for reopening eden; and the participants in the il

ed with falsehood. since one cannot purify himself, the uncleanness of the husks attaches itself to the individual who attempts to gain enlightenment by the practical kabbalah" therefore "he who watches his soul should keep far from these things. unfortunately, the rise of practical occultism in recent times has repeated the aforementioned error, and has taken the concept of the klippoth into the realms of personified beings. once this has been done, it is easy to see how practitioners may attempt to work with the klippoth, and yet in reality be themselves worked by them! in the glossary of his magnum opus "magick in theory and practice, aleister crowley defines klippoth as "shells or demons, the excrement of ideas, and it is this definition that has permeated the workings of such groups a

THE MIDDLE PILLAR

ergies and functions must be coordinated as the new personality acheves a stable organized form. there are many levels in this process of transmutation and selfrealization, and as stated earlier, they are not always entirely pleasant. it is a multi-faceted process which includes several stages-the elimination of impediments which block the flow of energies between the superconscious and the lower realms of consciousness, evolvement of latent or dormant higher functions (memory, will, imagination, etc, and stages where the ego must yield to the work of the hgher self and withstand the stresses and unavoidable discomfiture that the process requires. in magic, this is the spiritual discipline of the great work and reunification-the second half of the solve et coagula formula of psychology and

THE NECRONOMICON SIMON VERSION

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

THE SHADOWED ONES

ing to the path of lucifer, who holds the mask of the devil. know all forms and choices accordingly. kokabel knows too the stars and the great seven heads of the dragon. by your initiation seek him in that which is brought by trance and dreaming dominion. seek azazel at times within the dragon by chant and devotion. leviathan is the dragon guardian of the abyss, who dwells in the deep and unknown realms of the ocean and the darkest depths of the mind. leviathan is different from the watchers in that this fallen seraphim does not hold relation to man or angel, yet this daemon offers the knowledge of ageless essence and being. ezeqeel knows well the passion of the dream and how one may by cord or charm enter the celestial sabbat of the watchers, the circle dance of flame and light, wherein a

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

arms of some lusty p.th.n. such literature is revolting, not in its mere descriptions, for these are nothing to the student, being generally but poorly described realities, but they are horrible when strewn broadcast among the children of the nation. we still have our bible and need no more erotica. filth has been defined as matter out of place, and so is this pathic literature, relegated to the realms of sexual psychology in the works of an ellis or an ebing is one thing, yet the government of this nation cannot stomach them thus, and seizes, expels, and burns; but if these horrid sores of the human soul are cut out and plastered on the pages of the fickle fiction of the day, then are they passed in seductive covers as proper nourishment for the nation; and devoured with relish and avidi

heaven fs immortal king censed with innumerous orisons *the star and the garter, vol. iii, p. 10. nina is not a prostitute, of course, in the commercial sense. what more indeed! nina is charming, and we wish we could say the same of many a society dame who holds her breath each time she passes such a one. we have by now certainly slightly diverged from true love, let us now enter those enchanting realms of free love, which is true love in its truest form. nina is our guide, pointing us out the hill-top road which will lead us above the social plain, and awed by the mystic love of woman, racing and maddening from the crown of flame, the monolithic core of mystical red fury that is called a woman fs heart *tannhauser, vol. i, p. 232. enter the sphere of free love, and sit by the side of alic

n of the sea *mysteries: lyrical and dramatic. vol. i, p. 101. besides the freedom of lovers, aleister crowley advocates the freedom of the children of love; he does not visit the sins of the fathers on the children, as conventionality cruelly does. though he is a firm believer in the chain of cause and effect as is strongly shown in gthe mother fs tragedy, h he does not carry it further into the realms of biblical vice. the children of what is known as an illicit love. which in most cases is true free love. have time after time proved themselves better and greater than those engendered in the unimpassioned embrace of the marriage-bed. shakespeare brings this point out forcibly in king lear, when edmund speaks as follows: cwhy brand they us with base? with baseness? bastardy? base, base? w

hite, and at others as red, and yet still at others both red and white together, so that the most wise were sore perplexed to tell which was the colour proper to it. the mother out of the countless thousands who tread the slippery and perilous paths of the lower self tannhauser was one of the very few who emerged from its clammy darkness purified and sanctified, to soar resplendent into the sunny realms of the higher self; nor did he rest, but entranced in the immensity of hope, rushing on, whirling through the abyss of time and space, he ultimately lost self in the rapture of nirvana. again, in others so subtle is the psychology of sense that this hysterical clinging to the chaste often reacts, hurling its unfortunate aspirant into the arms of lubentina. the lust after god and the lust af

d hair hissing about his head, and in the darkness two great eyes flaming above him, and the whole face filled with fire and shapen as kisses. and those arms and kisses and mad movements of quick love burnt up his being, and his life was lost in woman fs love at last *the argonauts, vol. ii, p. 100. this was the love, or rather lust, of gthat filthy sorceress. h we are now rapidly approaching the realms of the abnormal; for good and evil are the toys of love as well as those of fate. the nymph and the satyr, the fair and the faulty alike are the guests of these amorous shades *mysteries: lyrical and dramatic, vol. i, p. 90. the virility of lust is vividly illustrated in gthe blood-lotus h: foam whips their reeking lips, and still the flower-witch nestles to my lips, twines her swart lissom

in himself, and also the pleasure he felt was being experienced by the participator of his actions, changes, growing little by little from a spark into a flaming volcano of scorching pain, which he alone seeks, finding new pleasures in the pain he himself endures, and fresh pleasures in the pain he himself inflicts. this is lust. peopled with all the horrors of inversion, we pass from the simple realms of prostitution, to the dismal kingdoms of sodom and lesbos. paederasts and tribades flock round us, yet we break away from them only to enter the foul jaws of the sexual hell of shrieking flagellants, who rush upon us, as obscene masochists grovel at our feet; far into its depths we sink, and there at the altar of phallommeda sits a foul vulture gloating over a corpse; and its name is necr

TYSON DONALD SOUL FLIGHT

unique in its details, but certain practices are common to all shamans around the world. among these is the power to control spirits, to communicate with the dead, to heal the sick, to foresee the future, and 4 soul flight to communicate with and control beasts. most important of these shared practices is soul flight, the ability to leave the physical body during ecstatic trance and travel to the realms of spiritual beings for the purpose of acquiring wisdom or occult essences. feathers frequently form an important part of the shaman's costume because the feather is the universal symbol for flight. it has been asserted by anthropologists that soul flight is one of the defining qualities of shamanism. all shamans possess the power of astral projection. what concerns us in this instance is t

ctionary of miracles, 310. chapter four: religious bilocation 59 the subject. these books formed the basis for the church of new jerusalem, also called the new church, which was established in london in 1778. swedenborg distinguished several types of astral perception. the state he experienced most of the time was what he called being "in the spirit" in this condition, his spirit was taken to the realms of the angels, and to the spheres of the planets as well. since by the spirit of man his mind is meant, therefore by being "in the spirit" which is sometimes spoken of in the word, is meant a state of the mind separate from the body; and because in this state the prophets saw such things as exist in the spiritual world, it is called "the vision of god" their state was then like that of the

n the astral level. black clothing is assumed by the author of the ritual to indicate evil intentions. when the spirit changes its garments, the shift from black to white renders benevolent its intentions toward the magician. on the matter of the significance of the clothing worn by spirits, regardie made the following observation in which he quoted mathers "on these subtler planes, or within the realms of these [tattwa] symbols, form takes on symbolic implication which we, on earth, have obscured if not lost. it is only human beings who swathe themselves in garments whose shape and colour bear no relation to their true character 'even on our own plane, the clothing of animals is pregnant with meaning, and on the astral plane this is far more emphatically the case. an elemental may, for so

the traveler, although displays of actual malice are rare on the sublunary levels between malkuth and yesod. the elemental zones on and immediately above the earth can be tested by vibrating the names of the four archangels of the elements-uriel for the zone of elemental earth, gabriel for the zone of water, raphael for the zone of air, and michael for the zone of fire. uriel may be used for the realms of nature spirits, and for the land of the fairies, who dwell very close beneath the surface of the physical world and commonly walk abroad on the base astral level that corresponds with our world. it is merely necessary to say to the spirit you wish to test, in a clear and firm voice "by the authority of uriel, archangel of earth, show to me your true appearance" if the spirit is already i

UNLEASHING THE BEAST

and control over sexuality was a critical element in the regulation of society as a whole "the array of sexual discourses. exploited sexuality's secrets. sex began to be managed..perversion became codified..sexuality proliferated as power over it was extended."xxxv however, as peter gay points out, discussions of sexuality had to take place in the proper contexts, either privately, in the closed realms of secrecy or, publicly, through scientific discourse.xxxvi the victorian era, in fact, witnessed a tremendous proliferation of medical treatises on sexuality, in both its proper and perverse forms. viewing any deviation from "normal" sex as morally suspect, the victorian imagination was obsessed with the identification, enumeration and scientific classifica-tion of every imaginable sexual

VOX SABBATUM

gress with humans and with their emissions spawned other shadow forms. shaitan then became as seker, the lord of death in ancient memphis, which later became set the prince of darkness. set or shaitan had impacted the earth in its wave of creation, of knowledge and prowess did humanity excel. shaitan then moved its consciousness both of darkness and light into the empyrean and infernal (chthonic) realms of above and below. on the earth lucifer or azal ucel has manifested as a symbolic initiator through cain the witch father, born of the union of the dragon and the whore, tubal-qayin as he is often called is the nomad, the sorcerous initiator of those who seek the black light of iblis. for the witches sabbat initiate, lucifer is the black flame of intelligence and will; he represents the fo

nts navel cords; and kiss him upon the buttocks in the sign of homage (ad signum homagii eum in podicem osculantur. having committed these and vox sabbatum the witches sabbat 31 similar execrable abominations, they proceed to other infamies. 18 the black man or sabbatic goat is the image of desire, which circles about his self are the shades and spirits which dance from the aethyr to the chthonic realms of the earth. the mask of the devil is the anthropomorphic image of darkness absolute, the adversary, the recipient of the osculum infame, the bestower of the witches mark. cain and the earth gods are beholders of this force, it has become through them just as it shall become through he or she who assumes the mask of the black man. the black riders of poligny, by one named moyset, was known

WICCA WITCHCRAFT TODAY

i will call her g. the myth of the goddess now g. had never loved, but she would solve all mysteries, even the mystery of death, and so she journeyed to the nether lands. the guardians of the portals challenged her 'strip off thy garments, lay aside thy jewels, for nought may ye bring with you into this our land' so she laid down her garments and her jewels and was bound as are all who enter the realms of death, the mighty one (1) such was her beauty that death himself knelt and kissed her feet, saying 'blessed be thy feet that have brought thee in these ways. abide with me, but let me place my cold hand on thy heart' and she replied 'i love thee not. why doest thou cause all things that i love and take delight in to fade and die 'lady' replied death 'tis age and fate, against which i am

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