Michael Wynn's Occult Reference Library
RESURRECTION,RESURRECTIONS

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

gree with the rest of the slavs^ the nett result of these considerations is, that, in latin records dealing with germany and her gods, we are warranted in interpreting, with the greatest probability, mercurius as wuotan, jiqnte- as donar, and 3iars as ziu. the gods of the days of the week translated into german are an experiment on tacitus's' interpretatio eomana^ e.g. in kussian: 1, voskresenie, resurrection (but o.sl. ne-delia, nocloing. 2, po-nedel'nik, day after-no-work. 3, vtdrnik, second day. 4, sereda, middle. 6, chetverg, fourth day. 6, piatnitsa, fifth day. 7, subbota, sabbath. trans^ it is striking, that in 0. bohem. glossaries (hanka 54. 165) mercury, venus and saturn are quoted in the order of their days of the week; and that any slav deities that have been identified with lati

ormed only an ostard, edstre (fem, not ostaro, eiistra (masc- and that may be the reason why the norsemen said paskir and not austrur: they had never worshipped a goddess austra, or her cultus was already extinct. ostara, eddre seems therefore to have been the divinity of the radiant dawn, of upspringing light, a spectacle that brings joy and blessing^ whose meaning could be easily adapted to the resurrection- day of the christian's god. bonfires were lighted at easter, and according to a popular belief of long standing, the moment the sun rises on easter sunday morning, he gives three joyful leaps, he dances for joy (superst. 813. water drawn on the easter morning is, like that at christmas, holy and healing (superst. 775. 804; here also heathen notions seems to have grafted themselves on

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

nter, the hunt, animals, death, male fertility and the underworld, and was sometime portrayed as a triple or trefoil god, an image later assimilated by st patrick with his emblematic shamrock. other forms of the horned god include herne the hunter, the greek pan, god of the woodlands, and dionysus, greek god of vegetation and the vine, whose ecstatic mystery cult involved ritual dismemberment and resurrection. cerunnos' importance has been in his continuing presence as the horned god, the male principle in witchcraft through the ages, in modern wicca and other neo-pagan faiths. he is also invoked for prosperity, fertility, instinctive power and knowledge of when it is necessary to hunt, whether to find employment or a home, and as protection against predators of all kinds. dionysus dionysu

ithout great experience and restraint, as the excesses carried out under his name need to be kept in check while invoking the free spirit and the renewal of life. he is potent for breaking away from destructive situations or, ironically, bad habits such as alcohol. osiris osiris became one of the most important and popular gods in ancient egypt, mainly because he promised non-royal believers that resurrection and salvation from death were for everyone, poor as well as rich. originally he was identified with each dead pharaoh, and his son horus was identified with the reigning successor. osiris married his sister isis, and his brother seth married isis's sister nephthys. according to legend, osiris was at first made an earthly king by his father geb, the earth god. osiris ruled wisely, teac

judgment and decided that osiris should become not a living king once more, but eternal king and judge of the underworld. osiris was also god of vegetation, the fertile, flooding nile and the corn, and so represented the annual dying of the land and rebirth with the flood. he is normally pictured as a man, bound in mummy wrappings. osiris is an important icon of the annual cycle of sacrifice and resurrection but, as with all the sacrifice gods, it is the female power that causes the resurrection. like other sacrificed and restored gods, osiris thereby represents the integration of animus and anima and sacred sex magick. he can be used in rituals for the balance of male/female energies or where the female in the high priestess role takes the lead. he is also good for any magick that relies

r, and ask her blessing. in spite of their over-enthusiasm and the male presenter carl's generosity in spreading honey on all who came near, the festival was well and truly a celebration of the return of life. ostara, the spring equinox time: from sunset on or about 20 march for three days (from sunset on or about 21 september in the southern hemisphere) focus: the triumph of light over darkness, resurrection, new beginnings and opportunities; spring cleaning and casting out what is no longer of worth; fertility and conception, the winds of change. at the spring equinox, the sun rises precisely in the east and sets precisely in the west, giving exactly 12 hours of daylight and so heralds the longer days and shorter nights. as is so often the case, myth and religion are intertwined in the s

t, giving exactly 12 hours of daylight and so heralds the longer days and shorter nights. as is so often the case, myth and religion are intertwined in the sources of their festivals that share the same dates. in the old celtic tradition, lugh, the god of light overcame his twin, the god of darkness, and at easter, the christian spring festival most closely associated with the spring equinox, the resurrection of christ is associated with the restoration of light to the world. the first eggs of spring were painted and offered on the shrine of eostre, the anglo-saxon goddess of the spring. her norse counterpart was ostara, the maiden aspect of frigg, the mother goddess, to whom the hare was sacred (this is the origin of the easter rabbit. at the spring equinox, bonfires were lit and the corn

ADEPTUS MINOR INITIATION

and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief "mighty adeptus major, thy wand and its meaning" second "a wand terminating in the symbol of the binary and surmounted by the tau cross of life, or the head of the phoenix, sacred to osiris. the seven colors of the rainbow between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from death" chief "my wand is surmounted by the winged globe, around which the twin serpents of egypt twine. it symbolizes the equilibrated force of m and the four elements beneath the everlasting wings of the holy one "associate adeptus minor, what are the words inscribed upon the door of the tomb, and how is it guarded (wands of the 3 chiefs) 7 third "post centum viginti annos pateb

open lid, disclosing chief adept within) third "and the light shineth in darkness, and the darkness comprehendeth it not" second "touch with the head of thy wand the rose and cross upon the breast of the form before thee, and say 'out of the darkness, let the light arise (done) chief (without moving or opening his eyes, says)"buried with that light in a mystical death, rising again in a mystical resurrection, cleansed and purified through him our master, o brother of the cross and rose. like him, o adepts of all ages, have ye toiled. like him have ye suffered tribulation. poverty, torture and death have ye passed through. they have been but the purification of the gold. in the alembic of thine heart, through the athanor of affliction, seek thou the true stone of the wise (aspirant gives c

een. second adept seated at head, third at foot of pastos, aspirant is admitted, still carrying crook and scourge. second adept and third adept discard cloaks and place about them white garments) second "and lo, two angels in white apparel sitting, the one at the head and the other at the foot, where the body of the master had lain, who said 'why seek ye the living among the dead' chief "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live. and whosoever liveth and believeth in me, shall never die" second "behold the image (points at the lower half of the lid) of the justified one, crucified on the infernal rivers of tud, and thus rescuing twklm from the folds of the red dragon (third adept points to upper half of lid) third "and being turned

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

my text-book on magick with regard to the formula iao. this formula covers all learning. you begin with a delightful feeling as of a child with a new toy; you get bored, and you attempt to smash it. but if you are a wise child, you have had a scientific attitude towards it, and you do *not* smash it. you pass through the stage of boredom, and arise from the inferno of torture towards the stage of resurrection, when the toy has become a god, declared to you its inmost secrets, and become a living part of your life. there are no longer these crude, savage reactions of pleasure and pain. the new knowledge is assimilated. 13. so it is with asana. the chosen posture attracts you; you purr with self-satisfaction. how clever you have been! how nicely the posture suits all conditions! you absolute

ALEISTER CROWLEY ACROSS THE GULF

of the consecration. splendid rose the temple, a fortress of black granite. the columns were carved with wonderful images of all the gods adoring osiris; marvels of painting glittered on the walls; they told the story of osiris, of his birth, his life, his death at the hands of typhon, the search after his scattered members, the birth of horus and harpocrates, the vengeance upon typhon seth, the resurrection of osiris. the god himself was seated in a throne set back unto the wall. it was of lapis-lazuli and amber, it was inlaid with emerald and ruby. mirrors of polished gold, of gold burnished with dried poison of asps, so that the slaves who worked upon it might die. for, it being unlawful for those mirrors to have ever reflected any mortal countenance, the slaves were both blinded and v

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

na, the single planetary deity having a female manifestation among the sumerians? she is invoked in the necronomicon and identified as the vanquisher of death, for she descended into the underworld and defeated her sister, the goddess of the abyss, queen ereshkigal (possibly another name for tiamat. interestingly enough, the myth has many parallels with the christian concept of christ's death and resurrection, among which the crucifixion (inanna was impaled on a stake as a corpse, the three days in the sumerian hades, and the eventual resurrection are outstanding examples of how sumerian mythology previewed the christian religion by perhaps as many as three thousand years- a fact that beautifully illustrates the cosmic and eternal nature of this myth. therefore, the goddess of the witches

merian mythology previewed the christian religion by perhaps as many as three thousand years- a fact that beautifully illustrates the cosmic and eternal nature of this myth. therefore, the goddess of the witches has two distinct forms: the ancient one, goddess of the dragon-like telluric power which is raised in magickal rituals, and the elder goddess, defeater of death, who brings the promise of resurrection and rejuvenation to her followers those who must reside for a time after death and between incarnations in what is called the "summerland. sumer-land? another hallmark of the craft of the wise is evident within the necronomicon, as well as in general sumerian literature, and that is the arrangement of the cross-quarter days, which make up half of the craft's official pagan holidays. t

ALEISTER CROWLEY BOOK OF LIES

ed to in the note; for the eye of horus (see 777, col. xxi, line 10 "the blind eye that weeps" is a poetic arab name for the lingam. the doctrine is that the great work should be accomplished without creating n ew karma, for the letter n, the fish, the vesica, the womb, breeds, whereas the ey e of horus does not; or, if it does so, breeds, according to turkish tradition, a me ssiah. death implies resurrection; the illusion is reborn, as the scythe of death in the tarot has a crosspiece. this is in connection with the hindu doctrine, express ed in their injunction "fry your seeds. act so as to balance your past karma, and create no new, so that, as it were, the books are balanced. while you have either a credit or a debit, you are still in account with the universe (n.b. frater p. wrote thi

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

int ii, section j> the same idea is expressed by the rosicrucian formula of the trinity "ex deo nascimur. in jesu morimur per spiritum sanctum reviviscimus" this is also identical with the word lux, l.v.x, which is formed by the arms of a cross. it is this formula which is implied in those ancient and modern monuments in which the phallus is worshipped as the saviour of the world. the doctrine of resurrection as vulgarly understood is false and absurd. it is not even "scriptural. st. paul does not identify the glorified body which rises with the mortal body which dies. on the contrary, he repeatedly insists on the distinction. the same is true of a magical ceremony. the magician who is destroyed by absorption in the godhead is really destroyed. the 28 miserable mortal automaton remains in

number is 111; the total of all is 666> is 666 "the number of a man. the letter m exhibits the termination of this process. it is the hanged man of the tarot; the formation of the individual from the absolute is closed by his death. we see accordingly how aum is, on either system, the expression of a dogma which implies catastrophe in nature. it is cognate with the formula of the slain god. the "resurrection" and "ascension" are not implied in it. they are later inventions without basis in necessity; they may be described indeed as freudian phantasms conjured up by the fear of facing reality. to 46 the hindu, indeed, they are still less respectable. in his view, existence is essentially objectionable<manifested existence implies imperfection. but they understand why

of jove, as if to fulfil the functions of the sword. 61 the cross is both the death of the "saviour<matter of the individual self, the indivisible point determined by reference to the four quarters. this is the formula which enables it to express its secret self; its dew falling upon the rose is developed into an eidolon of itself, in due season> and the phallic symbol of resurrection. will itself must be ready to culminate in the surrender of that will<lxv and liber vii> the aspiration's arrow that is shot against the holy dove must transmute itself into the wondering virgin that receives in her womb the quickening of that same spirit of god. any idea that is thus in itself positive and negative, active and passive, male and female, is fit to exist abov

uttermost being whose radiance, enlightening the worlds, is also the breath that maketh every god even and death to tremble before thee- by the sign of light appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a'a chefu dudu nur af an nuteru! the priestess "there is no law beyond do what thou wilt"(the "priest "parts the veil with his lance (during the previous speeches the "priestess "has resumed her robe" the priest: gr:iota-omega gr:iota-omega gr:iota-omega gr:iota-alpha- omega gr:sigma-alpha-beta-alpha-omicron gr:kappa-upsilon-rho-iota- epsilon gr:alpha-beta-rho

the rod! be this wine the blood of god"(he takes the cup" gr:tau-omicron-upsilon-tau-omicron gr:epsilon-sigma-tau-iota -tau- omicron gr:pi-omicron-tau-eta-rho-iota-omicron-nu gr:tau-omicron-upsilon gr:alpha-iota-mu-alpha-tau-omicron-sigma gr:mu-omicron-upsilon"(he kneels, adores, rises, turns, shows the cup to the people, turns, replaces the cup and adores. music" 356 for this is the covenant of resurrection "he makes the five crosses on the "priestess. accept, o lord, this sacrifice of life and joy, true warrants of the covenant of resurrection "the "priest "offers the lance to the "priestess "who kisses it; he then touches her between the breasts and upon the body. he then flings out his arms upward as comprehending the whole shrine" let this offering be born upon the waves of aethyr to

se of the people who intend to communicate, and none other should be present, having signified their intention, a whole cake of light and a whole goblet of wine have been prepared for each one. the" deacon" marshals them; they advance one by one to the altar. the children take the elements and offer them. the "people "communicate as" 360 "did the "priest "uttering the same words in an attitude of resurrection "there is no part of me that is not of the gods "the exceptions to this part of the ceremony are when it is of the nature of a celebration, in which case none but the priest communicate, of a wedding, in which none, save the two to be married, partake; part of the ceremony of baptism when only the child baptised partakes, and of confirmation at puberty when only the persons confirmed

ALEISTER CROWLEY MEDITATION

x 2= 4. so the altar is foursquare, and also its ten squares show 4. 10= 1+ 2+ 3+ 4> of the magician; and the law under which he works. within this altar everything is kept, since everything is subject to law. except the lamp. according to some authorities the altar should be made of oak to represent the stubbornness and rigidity of law; others would make it of acacia, for acacia is the symbol of resurrection. the altar is a double cube, which is a rough way of symbolizing the great work; for the doubling of the cube, like the squaring of the circle, was one of the great problems of antiquity. the surface of this altar is composed of ten squares. the top is kether, and the bottom malkuth. the height of the altar is equal to the height above the ground of the navel of the magician. the alta

n us by the king himself, is one of the most sublime passages in this class of literature. peter, peter, pumpkin eater, had a wife and couldn't keep her. he put her in a peanut shell; then he kept her very well. this early authentic text of the hinayana school of buddhism is much esteemed even to-day by the more cultured and devoted followers of that school. the pumpkin is of course the symbol of resurrection, as is familiar to all students of the story of jonah and the gourd. peter is therefore the arahat who has put an end to his series of resurrections. that he is called peter is a reference to the symbolizing of arahats as stones in the great wall of the guardians of mankind. his wife is of course (by the usual symbolism) his body, which he could not keep until he put her in a peanut s

arma is to be properly brought up, it requires a very careful diet. with the majority of people their actions cancel each other out; no sooner is effort made than it is counterbalanced by idleness. eros gives place to anteros. not one man in a thousand makes even an apparent escape from the commonplace of animal life. birth is sorrow; life is sorrow; sorrowful are old age, disease, and death; but resurrection is the greatest misery of all. 103 "oh what misery! birth incessantly" as buddha said. one goes on from day to day with a little of this and a little of that, a few kind thoughts and a few unkind thoughts; nothing really gets done. body and mind are changed, changed beyond recall by nightfall. but what "meaning" has any of this change? how few there are who can look back through the y

ALEISTER CROWLEY THE HEART OF THE MASTER

: how in the first period of recorded history men thought that life came from woman alone, and worked by the formula of isis, worshipping nature chaste and kindly, not understanding death, or the arcanum of love. so, when the time was ripe, appeared the brethren of the formula of osiris, whose word is i a o; so that men worshipped man, thinking him subject to death, and his victory dependent upon resurrection. even so conceived they of the sun as slain and reborn with every day, and every year. now, this great formula being fulfilled, and turned into abomination, this lion came forth to proclaim the aeon of horus, the crowned and conquering child, who dieth not, nor is reborn, the heart of the master get any book for free on: www.abika.com 18 but goeth radiant ever upon his way. even so go

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ares a new system of magic, and initiation. asar-isa is now the candidate, not the hierophant. hoor- see cap. iii- is the initiator. the new comment this verse declares that the old formula of magick- the osiris-adonis-jesus-marsyas-dionysus-attis-etcetera formula of the dying god- is no longer efficacious. it rested on the ignorant belief that the sun died every day, and every year, and that its resurrection was a miracle. the formula of the new aeon recognizes horus, the child crowned and conquering, as god. we are all members of the body of god, the sun; and about our system is the ocean of space. this formula is then to be based upon these facts. our "evil "error "darkness "illusion, whatever one chooses to call it, is simply a phenomenon of accidental and temporary separateness. if yo

ALEISTER CROWLEY THE OTO GNOSTIC MASS

y, uttermost being whose radiance enlightening the worlds is also the breath that maketh every god even and death to tremble before thee--by the sign of light appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a'a chefu dudu nur af an nuteru. the priestess: there is no law beyond do what thou wilt. the priest parts the veil with his lance. during the previous speeches the priestess has, if necessary, as in savage countries, resumed her robe. the priest 'i(c 'i(c 'i(c 'ia(c)q s(c)abao k(c)urie'(c)abrasax k(c)urie meivras k(c)urie f(c)alle 'i(c) p(c)an 'i(c) p(c)an p(c

of man upon earth, solace of labour, inspiration of endeavour, thus be thou ecstasy of the spirit! he touches the cup with the lance. by the virtue of the rod be this wine the blood of god! he takes the cup. to(c)uto'(c)esti t(c)o pot(c)hrion t(c)ou'(c)aimatos mou. he kneels, adores, rises, turns, shows the cup to the people, turns replaces the cup, and adores. music. for this is the covenant of resurrection. he makes the five crosses on the priestess. accept, o lord, this sacrifice of life and joy, true warrants of the covenant of resurrection. the priest offers the lance to the priestess, who kisses it; he then touches her between the breasts and upon the body. he then flings out his arms upward, as comprehending the whole shrine. let this offering be borne upon the waves of aethyr to o

ALEISTER CROWLEY THE QABALAH

, by tarot the fool, and by signification an ox. thus we have the famous i.n.r.i= y. n. r. i= f, h, f; the virgin, the evil serpent, the sun, suggesting the story of genesis ii. and of the gospel. the initials of the egyptian names isis, apophis, osiris, which correspond, give in their turn the ineffable name iao; thus we say that the ineffable is concealed in and revealed by the birth, death and resurrection of christ; and further the signs of the mourning of the mother, triumph of the destroyer, and rising of the son, give by shape the letters l.v.x, lux, which letters are (again) concealed in and revealed by the cross the light of the cross. further examples will be found in a note on genesis. one of the most famous is the mene, tekel, upharsin of daniel, the imaginary prophet who lived

of the deluge beneath the clouds) wn. initiation is guarded on both sides by death ]ms. self-control and self-sacrifice govern the wheel. yu. the secret of generation is death. hp. the fortress of the most high (note p, the lowest reciprocal path. ydx. in the star is the gate of the sanctuary [wq. illusionary is the initiation of disorder. cyr. in the sun (osiris) is the secret of the spirit. yc. resurrection is hidden in death. wt. the universe is the hexagram (other meanings suit other planes and other grades) truly there is no end to this wondrous science; and when the sceptic sneers, with all these methods one ought to be able to make everything out of nothing, the qabalist smiles back the sublime retort, with these methods one did make everything out of nothing. besides these, there i

ALEISTER CROWLEY THE SWORD OF SONG

ering of heart lest the firmament beneath him were not stable, and lo! he danceth up and down as a very cork on waters of wailing. woman, he bade sternly, be still. cleave that with thy sword: or that must i well work? but she cleft the cords, bitter-faced, smiling goddess as she was; 1 the sacrifices are the ten sephiroth. 2 see table. 3 ancient form of the key of s. 4 considered as the agent of resurrection. 5 in the true key of m the tree is shaped like the letter d= venus or love. the figure of the man forms a cross above a triangle, with apex upwards, the sign of redemption. ambrosii magi hortus rosarum 113 sapientiae lux viris baculum. femina rapta inspirit gaudium. pleiades. dignitates. amicitia. amor. sophia. and he went on. leave thine ox-goad, 1 quoth he, till i come back an ox!

ALEISTER CROWLEY EQ I 5

"an ox" thus we have the famous i.n.r.i= hb:yod, hb:nun, hb:resh, hb:yod= virgo, scorpio, sun, virgo; the virgin, the evil serpent, the sun, suggesting the story of genesis ii. and of the gospel. the initials of the egyptian names isis, apophis, osiris, which correspond, give in their turn the ineffable name iao; thus we say that the ineffable is concealed in and revealed by the birth, death, and resurrection of christ; and further the sings of mourning of the mother, triumph of the destroyer, and rising of the son, give by shape the letters l.u.x, lux, which letters are (again) concealed in and revealed by the cross..l v\ the light of the cross. further examples will be found in "a note on genesis" one of the most famous is the mene, tekel, upharsin of daniel, the imaginary prophet who li

eluge beneath the clouds) nvn. initiation is guarded on both sides by death. smk. self-control and self-sacrifice govern the wheel. oin. the secret of generation is death. ph. the fortress of the most high (note p, the lowest reciprocal path. tzdi. in the star is the gate of the sanctuary. qvp. illusionary is the initiation of disorder. rish. in the sun (osiris) is the secret of the spirit. shin. resurrection is hidden in death. thv. the universe is the hexagram (other meanings suit other planes and other grades) truly there is no en to this wondrous science; and when the sceptic sneers "with all these methods one ought to be able to make everything our of nothing" the qabalist smiles back the sublime retort "with these methods one did make everything out of nothing" besides these, there i

ALEISTER CROWLEY EQ I 5

st be opened! until the hour sound! 5 until the voice vibrate! until it pierce my depth; look not on high! look not beneath! for thou wilt find a life which is as death: or a death which should be infinite. for thou art submitted to the four: five thou shalt find, but seven is lone and far. o lord god, let thy spirit hither unto me! for i am lost in the night of infinite pain: no hope: no god: no resurrection: no end: i fall: i fear. o saviour of the world, bruise thou my head with thy foot to save the world, that once again i touch him whom i slew, that in my death i feel the radiance and the heat of the moving of thy robes! let us alone! what have we to do with thee, thou jesus of nazareth? go! go! if i keep silence- or if i speak each word is anguish without hope. and i heard the aethyr

hole stone. and an angel clad in blue and scarlet, with golden wings and plumes of purple fire, comes forth and scatters disks of green and gold, filing all the aire. and they become swiftly-whirling wheels, singing together. and the voice of the angel cries: gather up thy garments about thee10, o thou that hast entered the circle of the sabbath; for in thy grave-clothes shouldest thou behold the resurrection. 70 the flesh hangeth upon thee like his rags upon a beggar that is a pilgrim to the shrine of the exalted one. nevertheless, bear them bravely, and rejoice in the beauty thereof, for the company of the pilgrims is a glad company, and they have no care, and with song and dance and wine and fair 9 note that the corner letters in this table are all b= leo. 10 since the examination in th

ies. and the eagle cries: the house also of death. come away! the volume of the book is open, the angel waiteth without, for the summer is at hand. come away! for the aeon is measured, and thy span allotted. come away! for the mighty sounds have entered into every angle. and they have awakened the angels of the aethyrs that slept these three hundred years. for in the holy letter shin, that is the resurrection in the book of thoth, that is the holy spirit in the trinity, that is three hundred in the tale of the years, hath the tomb been opened, so that this great wisdom might be revealed. come away! for the second triad is completed, and there remaineth only the lord of the aeon, the avenger, the child 165 both crowned and conquering, the lord of the sword and the sun, the babe in the lotus

ALEISTER CROWLEY EQUINOX EQ I 1 2

rt of aimless formulae, leading naturally enough to no result. it just strikes me it may be this isis apophis osiris iao formula that i have preached so often. certainly the first two days were isis natural, pleasant, easy events. most certainly too to-day has been apophis! think of the wild cursing and black magic, etc. we must hope for the osiris section to-morrow or next day. birth, death, resurrection! iao! 7.35. the sandwich duly chewed, and two coffees drunk, i resume the mystic mantra. why? because i dam well choose to. 31 7.50.'tis a rash thing to say, and i burn incense to the infernal gods that the omen may be averted; but i seem to have conquered the real dweller of the threshold once and for all. for nowadays my blackest despair is tempered by the certainty of coming throug

ed under du bois-raymond, was printed, bound, and shelved: who was raised again into english (of sorts) ascended into the pantheon of the literary guide and sitteth on the right hand of edward clodd: whence he shall come to judge the thick in the head. i believe in charles watts; the rationalist press association; the annual dinner at the trocadero restaurant; the regularity of subscriptions, the resurrection in a sixpenny edition, and the book-stall everlasting. amen. 3.0. arrived at brenner's studio, and went on with the "moulage" of my asana. 4.20. left the studio; walk with mantra. 4.55. mantra-march. pranayama; quick-time. very bracing and fatiguing, both. at d me to drink a citron press reflections have been in my mind upon the grossness of the theistic conception, as shewn even in

ALEISTER CROWLEY EQUINOX EQ I 2 2

any law of nature was really violated thereby. he would simply set to work to investigate the conditions under which so highly unexpected an occurrence took place; and thereby enlarge his experience and modify his hitherto unduly narrow conception of the laws of nature- huxley "essay on hume" p. 155 "a philosopher has declared that he would discredit universal testimony rather than believe in the resurrection of a dead person, but his speech was rash, for it is on the faith of before the birth of copernicus the sun was universally considered to be a body moving round the earth; it was a fact, and probably whilst it lasted the most universal fact the mind of man has ever accepted; but since that illuminated sage arose, it has been shown to be a simple fable, a child- like error, a puny opti

is possible to conceive of a child being born blind (in a race of blind people) obtaining the use of its eyes when an old man, and thereupon entering a new world; why, therefore, should it be impossible to conceive of a man with all his senses perfect obtaining another sense or entering into another dimension.32 the blind man, if a universal testimony that he believed in the impossibility of the resurrection. supposing such an occurrence was proved, what would follow? must we deny evidence, or renounce reason? it would be absurd to say so. we should simply infer that we were wrong in supposing resurrection to be impossible- e. l vi "the doctrine of transcendent magic" pp. 121, 158, also p. 192 "also see" capt. j. f. c. fuller "the star in the west" pp. 273- 284. 30 as opposed to "free thi

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ppearance or of his effect upon himself, but rather of his nature in some 72 region of pure thought. in the case of the god osiris, for example, he will no longer express his vision by the name osiris or by the green face, by the white robes starred with the three active colours, by the crown and by the crook and scourge; nor will he chant wondrous hymns of the descent into amennti, the death and resurrection of the god; but he will express all this by some pure symbol, such as the cross, the hexagram, or even the number 6. and those upon his plane will understand him. here, too, we must class the revelations of the pure qabalah, and the discovery of the relations between symbols. so exalted in truth are the states upon this san n a grade that the rational man will almost always fail to un

he self are insane. the mind may become a 73 total blank, the only relief (strange as it sounds) being the all but intolerable mental agony of the consciousness. this agony, belonging to the lower stage of vedana, is the drag, ever pulling back the mystic as he endeavours to break down the blackness of his insanity. yet the unity of its anguish is the proof of its selfhood, and the earnest of its resurrection from the abyss. such a mystic state may last through several days, perhaps through weeks. i should not care to assert limitations. the slightest error in the process would almost certainly result in permanent and hopeless melancholia; suicide might be the most fortunate termination. xvi "o how the world hath inflexible intellectual rulers" zoroaster "sankhara- the reader will notice

nbound, and unbounded, inoperative because of its diffusiveness and dispersion. in the second figure we behold their concentration: focalisation: producing by their joint action the number of manifestation- 4. in the worlds- assiah: in the taro, the princess- the throne of the spirit: in the tetragram, the he final, and in symbolic language- the daughter: in the cycle of life (birth, life, death, resurrection, the forth; in the keys of the book universal, the empress, kappa-omicron-rho-eta kappa-omicron-sigma-mu-omicron-upsilon, the virgin of the world, venus, aphrodite: centrum in trigonis centri- by whatsoever of a myriad names we call her, still the same in spirit, the same in number and in form! and this number is herein formulated by the concentration of the three in one. 3+ 1= 4. now

ALEISTER CROWLEY EQUINOX EQ I 3 2

as though it burned in a furnace: thee, thee we invoke! behold, i am yesterday, to-day, and the brother of the morrow! for i am born again and again. mine is the unseen force which created the gods, and giveth life unto the dwellers in the watch-towers of the universe. i am the charioteer in the east, lord of the past and the future, he who seeth by the light that is within him. i am the lord of resurrection, who cometh forth from the dusk, and whose birth is from the house of death. o ye two divine hawks upon your pinnacles, who are keeping watch over the universe! ye who accompany the bier unto its resting-place, and who pilot the ship of r, advancing onwards unto the heights of heaven! lord of the shrine which standeth in the centre of the earth! behold he is in me and i in him! mine i

ongst the lords of truth: whose place is in the abode of the spirits of heaven [when thou shalt again see the glorious one thou shalt salute with enterer; pass between the pillars and circumambulate thrice: reverently saluting the east betimes. now halt by the light, facing it, and exalt thy mind unto its glory, imagine it as encompassing thee and entering into thy inmost being, and say] i am the resurrection and the life. he that believeth on me, though he were dead, yet shall he live again: and whosoever liveth and believeth on me shall never die! i am the first and the last, i am he that liveth but was dead, and behold i am alive for evermore, and hold the keys of hell and of death! for i know that my redeemer liveth; and that he shall stand at the latter day upon the earth. i am the wa

the lotus flower of isis, which symbolizes the development of creation. then, secondly, the adeptus major explains his as "a wand terminating in the symbol of the binary, and surmounted by the tau cross of life, or the head of the phoenix, sacred to osiris" on it are marked the seven colours of the rainbow between light and darkness, which are attributed to the planets. it symbolises rebirth and resurrection from death. lastly, the chief adept explains his as follows "my wand is surmounted by the winged globe, around which the twin serpents of egypt twine. it symbolises the equilibrated force of the spirit and the four elements beneath the everlasting wings of the holy one. illustration on page 210 described "diagram 61. the egyptian key of life. the crux ansata" this is a standard shape

upper half of the pastos, and says] and the light shineth in the darkness; but the darkness comprehendeth it not [the "second adept" then orders the aspirant to touch with his wand the rose and cross upon the breast of the form before him and say "out of the darkness let the light arise [the "chief adept" without moving, says] buried with that light in a mystical death, rising again in a mystical resurrection, cleansed and purified through him our master, o brother of the cross of the rose! like him, o adepts of all ages, have ye toiled; like him have ye suffered tribulation. poverty, torture, and death have ye passed through. they have been but the purification of the gold. in the alembic of thine heart, through the athanor of affliction, seek thou the true stone of the wise* quit thou th

er left corner, marking the entrance, is a smaller vertical rectangle with "aspirant" written inside""third point (the temple is arranged as in diagram [the third point commences as follows "second adept" and lo! two angels in white, sitting, the one at the head and the other at the foot, where the body of the master had lain; who said "why seek ye the living among the dead "chief adept" i am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live, and whosoever liveth and believeth on me, shall never die "second adept" behold the image [directing attention to lower half of lid8] of the justified one, crucified on the cross of the infernal rivers of death, and thus rescuing malkuth from the folds of the red dragon. illustration facing page 218 describ

resented by the chief adept, save when he again taketh his wand and ankh and instructeth the postulant, and is isis, the revealer of the mysteries. in the first point the chief adept does not appear. he is the slain and hidden osiris in the nether world. therefore the postulant in order to be identified with him must be slain. he is 226 also to be put though the iao formula of creation, death and resurrection, in a lesser way, interwoven with the greater. thus his first admission is of "mourning" the "second adept" is still horus. but the "third adept" is now anubis. introducing adept is still themis. they are, as it were, the guardians of the body of the slain osiris. for initials, c and theta see z. explanation in 0= 0 ritual. a (knock) commences the new vibration. he is prepared by them

second adept did for him in the first point. at this moment the aspirant is not longer dead; he enters again the earth-life, for it is the reincarnation of the soul. but he is as the child unconscious of the adept within him, and knoweth it not. he riseth not yet glorified, but as still upon the cross. themis now takes the cup, or lotus, and dagger, or cross, and the death symbol is dipped in the resurrection symbol, and the marks of lvx are again imprinted on him, as if to seal the prayer of the second adept. the postulant now takes the rose cross and lifts it (as before for symbolism. note also that this is the fourth element in the consecration (four pillars &c, in 0= 0 ritual. he then upholdeth the rose cross as if that were the object of his accepting the chain. and now, having gained

n south- east and north-east are the grades and minutum mundum; the serpent and the flaming sword are on the altar, also the mystic mountain of abiegnus.28 the empty pastos is shown_ there, if anywhere, is a void! the risen osiris contemplates his tomb, when suddenly he is called into the glory by chief adept's voice from the place of hb:yod, the world of atziluth. but he knoweth it not; only his resurrection is fixed in his mind. he is called back further to his cross, and then again he looketh forward, and a dim presentment of glory touches him. then only doth the postulant's ruach rise fully into neschamah, and he nameth the name of the highest, and is forever beyond hell and death. the "second adept" says that akasa29 (hearing) can hear spirit. the door is flung wide open, so that no l

ALEISTER CROWLEY EQUINOX EQ I 3 3

tom a. williams, m.d. crown 8vo, cloth, 4/6 net; post free 4/10. mysterious psychic forces. an acount of the author's investigations in psychical research, together with those of other european savants. by camille flammarion, director of the observatory of juvisy, france. author of "the unknown" etc. etc. with 21 illustrations. demy 8vo, cloth, 8/6 net; post free 8/11. psychical research and the resurrection. by james h. hyslop, ph.d, ll.d, author of "enigmas of psychical research" and "science and a future life" formerly professor of ethics and logic at columbia university. large crown 8vo, cloth, 5/-net; post free 54 sic, s.b "5/4. psychotherapy. by hugo m nsterberg, m.d, ph.d, litt.d, ll.d, professor of psychology in harvard university. large crown 8vo, cloth, 8/6 net; post free 8/10

ALEISTER CROWLEY EQUINOX EQ I 3

the students in the english language. the new pearl of great price. the treatise of bonus concerning the treasure of the philosopher's stone. translated from the latin. edited by a. e. waite. crown 8vo, 4s. 6d. net. one of the classics of alchemy, with a very curious account, accompanied by emblematical figures showing the generation and birth of metals, the death of those that are base and their resurrection in the prefect forms of gold and silver. a golden and blessed casket of nature's marvels. by benedictus figulus. with a life of the author. edited by a. e. waite. crown 8vo, 4s. 6d. net. a collection of short treatises by various authors belonging to the school of paracelsus, dealing with the mystery of the philosopher's stone, the revelation of hermes, the great work of the tincture

ALEISTER CROWLEY EQUINOX EQ I 4 3

e them" the essays ofprentice mulford have obtained the greatest popularity in america. the gift of understanding. a further selection from the works of prentice mulford. reprinted from the "white cross library" with an introduction by arthur edward waite. contents_ introduction. force, and how to get it. the source of your strength. about economising our forces. the law of marriage. marriage and resurrection. your two memories. the drawing power of mind. consider the lilies. cultivate repose. look forward. the necessity of riches. love thyself. what is justice? how thoughts are born. positive and negative thought. the art of forgetting. the attraction of aspiration. god's commands are man's demands "this further selection has been prepared in consequence of the great popularity attained b

ALEISTER CROWLEY EQUINOX EQ I 4

the body comes under control, does the mind assert its sway over the body; and little by little, as the mind asserts its sway, does it come gradually, little by little under the rule of the atman, until ultimately the atman, augoeides, higher self or adonai fills the space which was once occupied solely by the body and mind of the aspirant. therefore though the death of the body as it were is the resurrection of the higher self accomplished, and the pinnacles of that temple, whose foundations are laid deep in the black earth, are lost among the starry palaces of god. in the "hatha-yoga pradipika" we read that "there can be no raja yoga without hatha yoga, and "vice versa" that to those who wander in the darkness 54 "shiva sanhita" iii, 37. 55 "ibid, iii, 33. 56 vivek nanda "karma-yoga" p

ALEISTER CROWLEY EQUINOX EQ I 6 2

of flaming orange, as though it burned in a furnace: thee, thee we invoke! behold, i am yesterday, to-day, and the brother of the morrow! i am born again and again. mine is the unseen force from which the gods are sprung; that giveth life unto the dwellers in the watch-towers of the universe. i am the charioteer of the east, lord of the past and the future. i see by mine own inward light; lord of resurrection, who cometh forth from the dusk, and whose birth is from the house of death. o ye two divine hawks upon your pinnacles, who keep watch over the universe! ye who company the bier unto the house of rest. ye who pilot the ship of ra, ever advancing onwards unto the heights of heaven! lord of the shrine which standeth in the centre of the earth! behold he is in me and i in him! mine is th

ALEXANDRIAN BOOK OF SHADOWS OCCULT

he gave her the fivefold kiss, saying: thus only mayest thou attain to joy and knowledge. and he taught her all his mysteries, and they loved and were one. and she taught him her mystery of the sacred cup which is the cauldron of rebirth. and he gave her the necklace which is the circle of rebirth, and taught her all the magics. for there are three great events in the life of man: love, death and resurrection in the new body; and magic controls them all. for to fulfill love you must return again at the same time and place as the loved one, and you must meet, and know, and remember, and love them again. but to be reborn, you must die and be made ready for a new body; and to die, you must be born; and without love, you may not be born; and this is all the magics. notes published in janet and

9. right breast; 10. lips] and then lays his body gently over hers, saying: hp: make open the path of intelligence between us; for these truly are the five points of fellowship- foot to foot, knee to knee, lance to grail, breast to breast, lips to lips. by the great and holy name cernunnos; in the name of aradia; encorage our hearts, let the light crystalize itself in our blood, fulfilling of us resurrection. for there is no part of us that is not of the gods. hp rises and goes to each quarter in turn saying: hp: ye lords of the watchtowers of the east [s, w, n; the thrice consecrated high priestess greets you and thanks you. notes published in janet and stewart farrar's the witches' wayand stewart farrar's what witches do (probably a few other places too, but these are the ones i'm sure

ws: in other words, lively dancing in couples. hps casts the circle in the usual way. hp then enters the circle, with a sword in his right hand and a wand in his left. he lays these on the altar. hp now salutes the hps with the fivefold kiss. she says blessed be and gives him the fivefold kiss in return. hp assumes the god position before the altar as the hps invokes: hps: dread lord of death and resurrection, of life, and the giver of life; lord within ourselves, whose name is mystery of mysteries; encourage our hearts, let the light crystallize itself in our blood, fulfilling us of resurrection; for there is no part of us that is not of the gods. descend, we pray thee, upon thy servant and priest. any initiations to be done are done at this point. the ceremony of cakes and wine follows

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

to achieve until the vehicles through which he is seeking expression, and their directing, energising centres, make adequate response. hence it is only in due course of evolution, and when the matter of these vehicles is energised sufficiently by its own latent fires that he can accomplish his long-held purpose. hence again the need of the ascension of the fire of matter to its own place, and its resurrection from its long burial and seeming prostitution before it can be united with its father in heaven, the third logos, who is the intelligence of matter itself. the correspondence, again, holds good. even the atom of the physical plane has its goal, its initiations and its ultimate triumph. other angles of this subject, such as the centres and their relationship to manas, the fire of spiri

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

econdly, these ray energies, working this time through the human kingdom, raise the subhuman kingdoms in nature also (after much effort) to life and conscious understanding. through the five points of spiritual contact, in each of the three kingdoms, is life brought to nature itself. for this "the whole creation groaneth and travaileth together in pain until now. herein is found the secret of the resurrection, viewing it in the planetary sense, a resurrection enacted also individually by each achieving son of god. this is the great masonic secret, and the central mystery of the sublime or third degree in masonry. it is sometimes occultly referred to as "the relation of death to the five life-giving energies seen working upon the third day of revelation- 167- a treatise on the seven rays- v

he building forces, working in complete harmony, but temporarily under one or another of their number. they enter into constructive activity; they pass through that particular cycle; they then pass out, or die to that activity, and are then "raised into heaven" until such time as their cycle again comes round. this process they constantly enact and reenact, repeating the drama of birth, death and resurrection. in this ray activity will be found the true significance of the law of rebirth, and it lies behind the process of incarnation and of reincarnation. upon this i may not here dwell, beyond pointing out that men's ideas and teaching anent reincarnation are as yet childish and inaccurate. much readjustment must be made, and much re-arrangement of ideas is necessitated, before a true unde

e day when they might have entered into light, the story of the search for light. because they had been so nearly resurrected from the death of earth into the life of light, the great tradition of the mysteries was started by them. they chose death and slew that which "had lived and which could have claimed reward, and which could have spoken the word of power which would have caused the gates of resurrection to open wide. we are told that these three swore an everlasting vow to stand together and never to desert each other. this vow down the ages they have kept; it has consequently produced that racial separativeness and community of interests which arouses the antagonism of other races. down the ages, the jew has been wandering, producing much of beauty in the world, and giving to humani

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

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

rical and personal interest? is it not possible that they may embody some experience and some initiated undertaking through which many christians may now pass, and thus obey his injunction to enter into new life? must we not all be born again, baptised into the spirit, and transfigured upon the mountain top of living experience? does not the crucifixion lie ahead for many of us, leading on to the resurrection and the ascension? and is it not also possible that we have interpreted these words in too narrow a sense, with too sentimental and ordinary an implication, whereas they may indicate to those who are ready a special way and a more rapid following in the footsteps of the son of god? this is one of the points which concern us and with which this book will attempt to deal. if this more i

implication, whereas they may indicate to those who are ready a special way and a more rapid following in the footsteps of the son of god? this is one of the points which concern us and with which this book will attempt to deal. if this more intensive meaning can be found, and if the drama of the gospels can become in some peculiar way the drama of those souls who are ready, then we shall see the resurrection of the essentials of christianity and the revivifying of the form which is so rapidly crystallising. 2 it is of interest to recall that other teachings besides that of christianity have emphasised these five important crises that occur, if so desired, in the life of those human beings who take their stand upon their essential divinity. both the hindu teaching and the buddhist faith ha

as your father which is in heaven is perfect."19 4. the crucifixion. this is called the great renunciation, in the orient, with its lesson of sacrifice and its call to the death of the lower nature. this was the lesson which st. paul knew and the goal towards which he strove "i die daily" he said, for only in the practice of death daily undergone can the final death be met and endured."20 5. the resurrection and ascension, the final triumph which enables the initiate to sing and to know the meaning of the words "oh death, where is thy sting? oh grave, where is thy victory?"21 such are the five great dramatic events of the mysteries. such are the initiations through which all men must some day pass. humanity stands today upon the path of probation. the way of purification is being trodden

is death "i thank god through jesus christ our lord."24 only through the revelation of the christ within each human being can this at-one-ment be made. only through the new birth, the baptism of spirit and of fire, and the transfiguration of the nature can deliverance be found, can unity with god be achieved. only through the sacrifice of humanity, which is the essence of the crucifixion, can the resurrection be undergone. what is true of the individual will be true ultimately of the entire human family. the plan for humanity concerns man's conscious unfoldment. as mankind grows in wisdom and knowledge, and as the civilisations come and go, each bringing its needed lesson and its high point of attainment, men as a group approach the gate which leadeth unto life. all modern discovery, all p

y, we shall consider these unfoldments from the standpoint of the individual, and study those episodes related in the gospel story which vitally concern the individual human being who, approaching the end of the long and weary way of evolution, is ready to re-enact the same drama in his own experience. to him there comes the opportunity to pass from the stage of the new birth to that of the final resurrection, via the steep path of mount golgotha. in his innermost nature he must learn to understand the words of christ "ye must be born again,"2 and to express the death unto life which is the outstanding message of st. paul.3 each of us must sooner or later prove this for himself, because "living religious experience is the only legitimate way to the comprehension of dogmas."4 only by follow

love and be loved by, for ever: a hand like this hand shall throw open the gates of new life to thee! see the christ stand" after the third initiation, the transfiguration, when the personality has been subordinated to the soul, or the indwelling christ, and the glory of the lord can shine forth through the medium of the flesh, we are faced with the supreme achievement of the crucifixion and the resurrection. then, we are told, that mysterious being, spoken of in the old testament as melchizedek, and as the ancient of days, will play his part and initiate us into the still higher mysteries. of him we are told that "this melchizedek, king of salem, priest of the most high god. was, in the first place, as his name means, king of righteousness, and besides that, king of salem (that is king o

at out of the five initiations there are three which seem, and naturally so, to be of supreme importance. in the life of christ there are episodes which- 28- from bethlehem to calvary copyright 1998 lucis trust represent great points of attainment, all climaxing cycles and initiating new ones. these are the first initiation, the birth; the third initiation, the transfiguration; and the fifth, the resurrection. there is in nature some mysterious value which is connected with the first, the third, and the fifth the beginning, the middle point and the climaxing consummation. as has been pointed out "it is the intervals, not only between the base note, the major third and the perfect fifth, or those which distinguish the quaver from the semi-quaver, which enable us to build up a symphony or so

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

verning impulse. 4. found between a man and his overshadowing (and slowly domination) soul. this leads to much realised unhappiness, dire conflict, and the eventual and symbolic "death of the personality" here again i would like to pause and to point out that the concepts of death, of substitution, of the vicarious at-one-ment and of sacrifice, will in the new age be superseded by the concepts of resurrection or of livingness, of spiritual unity, of transference and of service, so that a new note will enter into human life, bringing hope and joy and power and freedom. b. problems of integration one of the first things which happens when a man has succeeded (alone or with academic psychological aid) in healing or bridging certain cleavages is the recognition of an immediate- 266- a treatise

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

lower self in the- 131- discipleship in the new age- volume i copyright 1998 lucis trust "waters of purification" the body of desire is rendered pure and clean and strong. i can then become a cleansing force to all i meet. 6th month the will of the soul becomes my will. i know no other. that will is love and peace and power and strength to live. it bears me on. it leads me to the cross and to the resurrection. thus only can i raise and lift my fellowmen. 7th month the presence of the soul abides with me. i walk with god by night and day. i stand with god upon the ways of men; the shadow of his presence which is the presence of my soul, reveals the god on every hand, in every man. i see divinity on every hand in every form. i think, my brother, that if you ponder upon these thoughts and if

ALICE A BAILEY13 PROBLEMS OF HUMANITY

his hope and this demand have reached the attentive ear of the christ and his disciples in the place where they live, and work and watch over humanity. through what agency will these forces of the spirit work for the restoration of the world? by what means will the spiritual guides of the race lead men forward into greater light and the opportunity of the new age? mankind faces towards the way of resurrection. who shall lead him on that way? will the organized religions and the churches throughout the world recognize the opportunity and respond to the appeal of christ and to the spiritual demand of countless millions? or will they work for organizations and the churches? will the institutional aspect of the world religions loom more largely in the consciousness of churchmen than the need o

unto the end of the world, and increasingly making his presence felt as men approach closer to him and his group of disciples and world workers. the church emphasis has been (and is today) upon the dead christ. men have forgotten that he lives, though they give a tentative recognition to this hope and belief- 83- problems of humanity copyright 1998 lucis trust at easter time, largely because his resurrection guarantees our own "rising again, and "because he lives, we shall live also. the fact of his livingness and of his presence today, here and now, on earth is not emphasized, except through vague and hopeful generalities. men have forgotten the christ who lives with us on earth, surrounded by his disciples, the masters of the wisdom, accessible to those who make the right approach and s

ggling towards the light and influencing the lives of men towards conscious recognition of divinity. men on a large scale will then pass through the bethlehem experience, the christ in them will come to the birth and they will become "new men. it will be for the dissemination of these existing truths that the church of the future will work, bringing a great regeneration to the body of humanity, a resurrection into life, and the restoration of the life of god on earth through a christ-conscious humanity. when this has assumed large proportions and the recognition of these truths is worldwide, then we shall have the restoration of the mysteries, the consequent realization that the kingdom of god is on earth, and that man is in deed and in truth made in the image of god and must inevitably th

. this is the festival of the risen, living christ, the head of the spiritual hierarchy, the inaugurator of the kingdom of god and the expression of the love of god. on this day, the spiritual hierarchy which he guides and directs will be universally recognized, man's relation to it emphasized and the nature of god's love registered. men everywhere will invoke that love, with its power to produce resurrection and spiritual livingness. this festival is determined always by the date of the first full moon of spring. the eyes and thoughts of men will be fixed on life, not death; good friday will no longer be a factor in the life of the churches. easter will be the great western festival. ii. the festival of wesak or vaisakha. this is the festival of the buddha, that great spiritual intermedia

make the spiritual world a dominant reality in the human consciousness. god, in the person of christ and his hierarchy would draw nearer to his people; god, through the instrumentality of the buddha, would reveal his eternal light and evoke our intelligent cooperation; god, through the spiritual hierarchy and through that centre where the will of god is known, would bring humanity to the point of resurrection and to a spiritual awareness which would bring about goodwill towards men and peace on earth. the will of god transcendent would be carried out through the medium of god immanent in man; it would be expressed in love in response to the work of christ; it would be intelligently presented on earth because the minds of men would have been illumined as the result of their united invocatio

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

the world religions and the philosophical and humanitarian groups, are working at this time under direction, are closely related and their activities most intimately synchronised. they are all working together (even if this is not physically apparent) because in the human family there are those at every stage of responsiveness. the forces of regeneration, of reconstruction, of restoration and of resurrection are making their presence felt in all the many groups which are seeking to aid and lift humanity, to rebuild the world, to restore stability and the sense of security and thus (consciously or unconsciously) prepare the way for the coming of the christ. there is also a unique revival of the ancient teaching of the buddha and it is penetrating into the western countries and finding devo

is a relatively new thing and for it the christ must prepare and with this trend he will have to work. the "cycle of conferences" which is now swinging into full tide is part of the unique condition with which the christ is faced. before, however, christ could come with his disciples, our present civilisation had to die. during the coming century, we shall begin to learn the meaning of the word "resurrection" and the new age will begin to reveal its deep purpose and intention. the first step will be the emergence of humanity from the death of its civilisation, of its old ideas and modes of living, the relinquishing of its materialistic goals and its damning selfishness, and its moving forward into the clear light of the resurrection. these are not symbolical or mystical words but part of

forward into the clear light of the resurrection. these are not symbolical or mystical words but part of the general setting which will surround the period of christ's reappearance; it is a cycle as real as the cycle of conferences now so busily organising. christ taught us when he came before the true meaning of renunciation or of the crucifixion; this time his message will be concerned with the resurrection life. the present cycle of conferences is preparing men everywhere for relationships, even though today they may seem widely divergent in nature; the important factor is the general human interest and thought about establishing the need, the objectives involved, the means to be employed. the resurrection period which the christ will inaugurate and which will constitute his unique work

hat christ referred when he said "i, if i be lifted up, will draw all men unto me" this had no reference to the crucifixion but to the magnetic will of the christ to draw all men, through the life of the indwelling christ in every heart, out of the world of material values into the world of spiritual recognitions. it did not relate to death but to life; it had no reference to the cross but to the resurrection. in the past, the keynote of the christian religion has been death, symbolised for us in the death of christ and much distorted by st. paul in his effort to blend the new religion which christ brought with the old blood religion of the jews. in the cycle which christ will inaugurate after his reappearance, the goal of all the- 14- the reappearance of the christ copyright 1998 lucis tr

ristian religion has been death, symbolised for us in the death of christ and much distorted by st. paul in his effort to blend the new religion which christ brought with the old blood religion of the jews. in the cycle which christ will inaugurate after his reappearance, the goal of all the- 14- the reappearance of the christ copyright 1998 lucis trust religious teaching in the world will be the resurrection of the spirit in mankind; the emphasis will be upon the livingness of the christ nature in every human being, and upon the use of the will in bringing about this living transfiguration of the lower nature. the proof of it will be the risen christ. this "way of resurrection" is the radiant way, the lighted way which leads from one great expression of divinity in man to another; it is t

ally called) was given to him. only the father, the planetary logos, the "one in whom we live and move and have our being (acts xvii.28, the lord of the world, the ancient of days (dan. vii.9) can speak this final affirmative word. there are, as well we know, five crises or initiations which concern the master jesus the birth at bethlehem, the baptism, the transfiguration, the crucifixion and the resurrection but lying behind this obvious and practical teaching, lies an undercurrent or thought of something much higher and of greater importance the affirmative voice of the father, recognising that which the christ has done. when christ completes the work during the next two thousand years which he inaugurated two thousand years ago, that affirmative voice will surely again be heard and divi

arth, watching over the spiritual destiny of humanity; he has never left us but, in physical body and securely concealed (though not hidden, he has guided the affairs of the spiritual hierarchy, of his disciples and workers who are unitedly pledged with him to earth service. he can only re-appear. it is a spiritual fact that those who have passed from the cave of the tomb into the fullness of the resurrection life can be seen and at the same time evade the vision of the believer. seeing and recognition are two very different things, and one of the great recognitions of mankind in the near future is the recognition that always he has been with us, sharing with us the familiar usefulness and peculiar- 22- the reappearance of the christ copyright 1998 lucis trust characteristics of our civili

gnition and acceptance of that sacrifice. the vicarious at-one-ment has been substituted for the reliance which christ himself enjoined us to place upon our own divinity; the church of christ has made itself famous and futile (as the world war proved) for its narrow creed, its wrong emphases, its clerical pomp, its spurious authority, its material riches and its presentation of a dead christ. his resurrection is accepted, but the major appeal of the churches has been upon his death- 33- the reappearance of the christ copyright 1998 lucis trust christ has been for two thousand years a silent, passive figure, hidden behind a multitude of words written by a multitude of men (commentators and preachers. the church has pointed us to the dying christ upon the cross and not to the living, working

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

r-carrier; he will not this time demonstrate the perfected life of a son of god, which was his main mission before; he will appear as the supreme head of the spiritual hierarchy, meeting the need of the thirsty nations of the world thirsty for truth, for right human relations and for loving understanding. he will be recognised this time by all and in his own person will testify to the fact of the resurrection, and hence demonstrate the paralleling fact of the immortality of the soul, of the spiritual man. the emphasis during the past two thousand years has been on death; it has coloured all the teaching of the orthodox churches; only one day in the year has been dedicated to the thought of the- 82- the destiny of the nations copyright 1998 lucis trust resurrection. the emphasis in the aqua

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

s its appeal and to the bottom of the lake he now descends. later, he re-ascends to earth where the white horse waits his coming. and this he mounts, proceeding towards the second death (that is, towards pisces. the reference here to sagittarius is clear. the disciple after the death of the personality and after the killing out of desire goes on towards pisces where again he dies "unto an eternal resurrection" in scorpio there is the death of the personality, with its longings, desires, ambitions and pride. in pisces there is the death of all attachments and the liberation of the soul for service upon an universal scale. christ, in pisces, exemplified the substitution of love for attachment. christianity exemplifies the death of the personality, with individual and not universal implicatio

the holy sons of mind embraced the two. they saw and understood. thus was sex born and thus the great mistake was made. the mind was outward turned. the form appears to view and not the life "out of the dark, they cried aloud, the holy sons of mind. in pain, they cried aloud. they inward looked and knew the error they had made but knew not what to do. the lord replied and gave to them the sign of resurrection- 227- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust do you grasp the significance of this statement, and its fundamental simplicity? let me give you a hint. the earthy triplicity has been designated by astrologers as embodying the idea of plains (taurus, of caves (virgo) and of rock (capricorn. it might be stated that these caves exist in the

s (virgo) and of rock (capricorn. it might be stated that these caves exist in the rocks, deep under the plains. i am speaking figuratively and symbolically. out of the rocky cave, the christ emerged and walked again upon the plains of earth and from that time "the woman knew him not" form had no further hold upon him for he had overcome it in the depths. into the cave of initiation, the light of resurrection streams when the stone at the entrance is rolled away. from life in the form to the death of the form deep in the rocky place, down in the crypts of the temple the human being goes. but into that same place, the new life streams, bringing fresh life and liberation; old things pass away and the darkness becomes light. sex is then seen to be in truth only the relation of the lower natur

there conveyed anent our zodiac which is of supreme importance to the astrologer of the future. in the cosmic decanates to which i here refer, it will be found that three great sons of god have expressed for us the quality, the keynote and the development which is expressive of each decanate: hercules scorpio. strength through testing. buddha taurus. illumination through struggle. christ pisces. resurrection through sacrifice. in a peculiar sense, these three constitute a triangle of initiation and are of paramount potency in the initiation process. they express strength, illumination and love in full expression. leo appears again in this world situation as a part of a triangle of crisis, for the combination of the three constellations involved invariably produces crisis. these three are

of balance in human evolution; he stood between the old world and the new, between the east and the west. in the christian era comes a "point of balance" or that "crisis of equilibrium" in the human kingdom. capricorn. this sign marks the point of concretion and of crystallisation which results eventually in the death of the form. this we see happening today. in his triumph over death and in his resurrection into life, christ indicated the deep mystery of capricorn. a study of these few suggestions anent the life of christ will bring to light and livingness this whole subject of the three crosses. it is needless for me to remind you at this point that on mount golgotha, these three crosses are portrayed: 1. the mutable cross the unrepentant thief. humanity. 2. the fixed cross the repentan

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

o sanskrit but i, myself, wrote the commentary, as i was anxious to present an interpretation of the sutras which would be more adapted to the western type of mind and consciousness than the usual oriental presentation. i also wrote from bethlehem to calvary in order to trace the significance of the five major episodes in the life of the christ the birth, baptism, transfiguration, crucifixion and resurrection and their relationship to the five initiations as outlined for the eastern disciple. both these books have a definite bearing upon the new world religion. the time must come when the work of the great master in the east, the buddha, who came to earth and achieved illumination and became the guide and teacher of millions of orientals, and the work of the christ, who came as the teacher

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

revelation. that revelation is inevitable and sure, and such questions will not be raised two hundred years hence. to this emerging fact, the growing sensitivity of the race to the subtler angles of life, and the vast amount of investigation carried forward on every side, is the physical plane guarantee. this great truth and its guarantee is held steadily before us in the history of the "glorious resurrection of the christ" and his after-death appearance, and in the powerful but little understood ritual of the sublime degree in masonry, wherein the master is raised. aid at the time of the "passing into the light" depends largely upon two things: first, the amount of close contact between the dying person and the one who watches, and the level upon which that contact is strongest. secondly

death, this life thread is broken or snapped. when this has happened, the conscious entity cannot return to the dense physical body, and that body, lacking the principle of coherence, then disintegrates. a treatise on white magic, page 494. the processes of abstraction are (as you may thus see) connected with the life aspect, are set in motion by an act of the spiritual will, and constitute the "resurrection principle which lies hidden in the work of the destroyer" as an old esoteric saying expresses it. the lowest manifestation of this principle is to be seen in the process of what we call death which is in reality a means of abstracting the life principle, informed by consciousness, from the form of the bodies in the three worlds. thus, the great synthesis emerges and destruction, death

ame process can be seen taking place in organisations and in civilisations in which the form aspect is being destroyed in order that the life may be abstracted and later again rebuild for itself a more adequate form. it is the same under the great processes of initiation, which are not only processes of expanding the consciousness but are rooted in the death or the abstraction process, leading to resurrection and ascension. that which effects a change is a discharge (to use a totally inadequate phrase) of directed and focussed will-energy. this is so magnetic in quality that it draws to itself the life of the centres, bringing about the dissolution of the form but the release of the life. death comes to the individual man in the ordinary sense of the term when the will-to-live in a physica

each confining form; then he assumes control and wields the law upon the plane consistent with the form. he has then outgrown the form and discards it for other and higher forms. thus, he has progressed always by means of the sacrifice and death of the form. always, it is recognised as imprisoning, always it must be sacrificed and die so that the life within may speed ever on and up. the path of resurrection presupposes crucifixion and death, and then leads to the mount whence ascension may be made. letters on occult meditation, page 261. the act of restitution in considering the consciousness of the departing soul (note that phrase) as it undertakes the act of restitution, i would again point out that i am dealing with a subject of which there is no tangible physical proof. occasionally

adiant soul, and also the three vacated bodies of the personality, and hints also at a future building of a vehicle of manifestation. st. peter says "lord, let us here build three huts" or tabernacles. 2. his appearance as truth itself (silent yet present) before the bar or judgment seat of pilate repudiated by the world of men but recognised by the hierarchy. 3. his radiant appearances after the resurrection initiation: a. to the woman at the sepulchre symbolising his contact with humanity. b. to the two disciples on the way to emmaus symbolising his contact with the hierarchy. c. to the twelve disciples in the upper chamber symbolising his contact with the council chamber of the lord of the world at shamballa- 306- a treatise on the seven rays- volume iv: esoteric healing copyright 1998

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ical plane. 3. by the steady progress of humanity, en masse, towards the light. this in time produces in humanity itself a quality and a vibration which make themselves felt. this quality and this vibration are essentially evocative. today this "raincloud of knowable things" has condensed or brought together energies which have been made available by the spirits of restoration, reconstruction and resurrection. these now available energies are on a larger scale and of a higher nature similar to those which the individual soul (paradoxical term) makes available to the personality when that personality is ready for the path of probation or of discipleship. these energies are far more potent because they are, in their turn, a precipitation of energies which have been placed at the disposal of

estructive effect of the death process which is going on all the time within the mechanism of the disciple or initiate. the death proceeds with its needed work, but it is not destructive in effect. this formula has never been given out before to disciples, but can now be known because the piscean age is one in which at last the power of physical death is definitely broken and the signature of the resurrection is- 172- discipleship in the new age- volume ii copyright 1998 lucis trust revealed. in this esoteric negation of death are the deeply hidden and impressive causes of the two stages of the world war (1914-1945, and in this formula lies the significance lying behind the "fight for freedom" of the peoples of the world. it is sometimes called "the formula of liberation" if you were a dis

initiation, the crucifixion. all lesser dissolutions, deaths, renunciations and disappearances of that to which the lower nature holds and is held are enacted in relation to the accustomed aspects of form-life, and of conscious sensitivity and awareness; they are simply preparatory to and symbolic of the final great dissolution of the causal body, consummated at the crucifixion. this leads to the resurrection or uprising of the personality-soul consciousness (duly fused and blended) into that of the monad. this is finally carried to the point of solar perfection at the ascension initiation. i have given you this teaching in terms of the christian presentation as it may be simpler for you- 179- discipleship in the new age- volume ii copyright 1998 lucis trust to grasp, but there are many ot

s of the dark have likewise been revealed. pass out between the two- 318- discipleship in the new age- volume ii copyright 1998 lucis trust 3. the best is yet to be. hold thou to me. 4. the bridge of light is firmly built and on it you can move this way or that, but always on the way. 5. the sorrows of the cross of man have weighted thee down but not submerged or blotted out the light. the joy of resurrection lies ahead. 6. love is thy note and wisdom is thy guide. you need naught else but fire. september 1943 my brother and my co-worker: i am not telling your co-disciples whether you are on this side of the separating veil or not. i am not informing them whether you have crossed the "bridge of light" to which i referred in my last communication to you. you need their protective love, no m

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ditions, thereby greatly increasing that which they may have individually 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 ar

ching emphasises the fact that the soul of man is a lord of sacrifice and of loving persistent devotion the two outstanding qualities of the shamballa lives, sustaining life and giving. this is lasting devotion to the good of the whole or the expression of the spirit of synthesis and sacrifice in order again that all lesser lives (such as those embodied in the personality of man) may rise to the "resurrection which is in christ" through the crucifixion or sacrifice of the soul upon the cross of matter. it is this thought again which gives significance to the life of christ on earth for he re-enacted for us an eternal process, externalising it in such a way that it became the symbol of the motive of the entire manifested universe and the impulse which should direct each of us crucifixion an

ion which is in christ" through the crucifixion or sacrifice of the soul upon the cross of matter. it is this thought again which gives significance to the life of christ on earth for he re-enacted for us an eternal process, externalising it in such a way that it became the symbol of the motive of the entire manifested universe and the impulse which should direct each of us crucifixion and death, resurrection and life, and the consequent salvation of the whole. it is this thought which is embodied in the challenge of this fourth phrase of the great invocation, and means literally "may all men everywhere respond to the keynote of the universe and give themselves for others" and, is not this in a faint and dim manner, the present keynote of human effort? in spite of a real inability to think

in both new york and london, for it is the task of the english speaking peoples to rebuild the world with the help of all other nations. there must, therefore, be some measure of centralisation of the work and some way in which these people can be reached and swept into cooperative activity. with goodwill to all, with a staunch belief in the divine possibilities of human beings and in the future resurrection of humanity, with an exalted recognition of god, with an acknowledgment of the fundamental values of christ's teaching, and with a joyful determination to go forward with the work of reconstruction, i call upon those who respond to this vision immediately to set to work. i call you to no organisational loyalties, but only to love your fellowmen, be they german, american, jewish, briti

for a slower moving forward and for a more careful and even prolonged investigation of the situation and of future possibilities than may seem desirable to the impatient- 300- the externalisation of the hierarchy copyright 1998 lucis trust these new and living restorative forces are under the direction and the control of one whom we might call (speaking symbolically, yet factually) the spirit of resurrection. it is this living spiritual entity, working temporarily under the direction of the christ, who will restore livingness to men's spiritual aims and life to their planning; who will engender anew the vitality needed to implement the trends of the new age and who will guide humanity out of the dark cave of death, isolation and selfishness into the light of the new day. it is this resurr

t is this resurrection life which will be poured into humanity at easter time this year, to some degree, but which during the next three easter periods can be poured in in full measure, if the men and women of goodwill will think clearly, speak forcefully, demand spiritually and implement the inner plans with intelligence. on a planetary scale, and not just in reference to mankind, this spirit of resurrection is the opponent and the antagonist of the spirit of death. physical death takes place only when the psychological and mental vitality of the individual, of a nation, or of humanity drops below a certain level. humanity has been responding to the processes of dying during the last 150 years; psychologically, mankind has been ruled by selfishness, and selfishness is the potent seed of d

similar areas of death (though to a lesser degree) exist in every nation even in the younger nations of the world. hence the war; hence the destruction of all the outer garments of civilisation. but the work of the angel of death, awful as it may seem as it demonstrates today on a planetary scale but beneficent as we know it to be in intent and in purpose will give place to that of the spirit of resurrection. it is the planning of this restoration and this resurrection activity which is now under consideration by the hierarchy, having been handed over to them because they are closer to man than are those who function in the council chamber at shamballa. it must be remembered that this spirit of resurrection is a member of that council and their chosen emissary. he (if one may be permitted

. the forces of- 301- the externalisation of the hierarchy copyright 1998 lucis trust restoration are on a small scale evoking response from the members of the new group of world servers and from disciples everywhere. as their psychological "morale" stiffens and their will-to-live and their will-to-good is strengthened, an immediate effect will be felt on a larger scale; the work of the spirit of resurrection will intensify, and is already making its presence felt. more and more people are beginning to be forward-looking and to hope with greater conviction and courage for a better world set-up; their hitherto wishful thinking and their emotional desire are slowly giving place to a more practical attitude; their clear thinking and their fixed determination are far more active and their plan

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

uses of form, first as a prison, then as a training ground and as a field of experience, and finally as the expression for the manifestation of a son of god- 34- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust 2. the o.m. rightly sounded, releases the soul from the realm of glamour and of enchantment. it is the sound of liberation, the great note of resurrection and of the raising of humanity to the secret place of the most high when all other words and sounds have failed. it is not a triple sound as is the a.u.m, but a dual sound, significant of the relation of spirit and soul, and of life and consciousness. this lost word, symbolic of the loss in the three worlds (typified by the degrees of the blue lodges in masonry) must be recovered and

hrist as he registered the voice which is heard at the third, fifth, sixth and seventh initiations. the gospel story gives us the five initiations of the master jesus, beginning with the first and ending with the fifth. but it also gives the initiations of the christ, starting from the second and ending with the seventh. the latter is left incomplete, and the voice is not recorded, because at the resurrection and ascension we are not told of the hearing of the affirmative sound. that will be heard when- 54- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the christ completes his work at the time of the second coming. then the great seventh initiation, which is a dual one (love-wisdom in full manifestation motivated by power and will, will be

ered will aid in stiffening the will of humanity to betterment. the energy of destruction has its side of beauty when the spiritual values are- 56- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust grasped. that which has so grossly imprisoned the human spirit is disappearing; the rocky grave of humanity is breaking open and releasing men to a life of resurrection. forget not that in the interim between the tomb experience and the appearance in living form to his disciples, the master jesus went down into hell (figuratively speaking, carrying release for those to be found there. there will be an interim between the darkness of the war with the evil history of the past, and the appearance of a living civilisation and culture based on the spiritu

o hell (figuratively speaking, carrying release for those to be found there. there will be an interim between the darkness of the war with the evil history of the past, and the appearance of a living civilisation and culture based on the spiritual values and intelligently developing the divine purpose. the stage is now being set for this. the crucifixion and the tomb experience lead eventually to resurrection and to life. the destruction is appalling, but it is only the destruction of the form side of manifestation in this particular cycle, and (a point which i would beg you not to forget) it is the destruction of much planetary evil, focussed for aeons in humanity as a whole and brought to the surface and precipitated into violent activity by a group of evil men whose destiny it was. this

tely considered here. the above truth does, however, give us a clue as to why the christ made no specific reference to the work of incarnation in his spoken utterances whilst on earth. he was then occupied with his task of world saviour. his work as preserver and as head of the hierarchy had not then begun. it was at that time dependent upon the experience in the garden of gethsemane and upon the resurrection initiation. some day the gold and the silver threads of the gospel story will be disentangled, and men will know the two interpretations which can be put upon the events and episodes in the career of jesus the christ. the underlying true events give us great steps and developments in the work of the christ as he "enveloped humanity in the mantle of love, grasped the rod of initiation

ns copyright 1998 lucis trust integrated and conscious part of it. 3. the place which invocation and evocation must take as instruments in his pledged intelligent service. 4. the blending of the four lessons which the applicant has to master and the four lessons which the initiate has to complete in order that a complete fusion of personality and monad can be brought about. 5. the significance of resurrection and ascension, particularly the latter, because little has been given out to date anent ascension. there are certain major frameworks (if i may continue to use this phrase) within which the initiate has to learn consciously to work, recognising them for what they are; once he has learnt to master that which lies within some particular framework, he finds that it is only a part, a smal

cted in the head. in the stage of what the hindus call "samadhi" the vital energies from all the centres are concentrated in the highest head centre in the etheric body, in the area just above the physical head. thus the analogy is complete. the processes of abstraction are (as you may thus see) connected with the life aspect, are set in motion by an act of the spiritual will, and constitute the "resurrection principle which lies hidden in the work of the destroyer" as an old esoteric saying expresses it. the lowest manifestation of this principle is to be seen in the process of what we call death which is in reality a means of abstracting the life principle, informed by consciousness, from the form or the bodies in the three worlds. thus, the great synthesis emerges, and destruction, deat

in "unified rhythm" it is by the use of the "united breath" of the entire group (as much of it as his individual will can assimilate, focus, use and direct) that he augments his own will and its directed force. the breath, as we well know, is the life; this law is the one wielded by the living or risen christ, in perfect harmony with the will of shamballa. herein lies one of the mysteries of the resurrection initiation about which so little has been told, and it is the very heart of the mystery of the ascension initiation. in this latter initiation the living risen christ withdraws or abstracts himself and enters consciously and permanently into the great centre, shamballa. the resurrection and the ascension are the results of the death or destruction of the causal body. it can be seen, t

ALICE BAILEY THE LABOURS OF HERCULES

, or of a human being to create something which shall be specially his own. in ancient accadian days, this sign aries was called that "wherein the sacrifice of righteousness was made" or the sign of "the fallen angels. the sons of god, impelled by this basic urge, fell from their high estate, took form, and started upon their individual round upon round of the zodiac. thirdly, we find the urge to resurrection. in aries, which has seen the beginning of form life and which has initiated the creative work, there begins to be felt the urge to achieve freedom from the form, to roll away the stone from the door of the sepulchre of the soul, and to stand in the liberty of the sons of god. in aries is found the impulse which leads to the building of the form, which for ages will constitute the pri

learned from the intermediate five labors bring about that poise and balanced attitude which we shall note in hercules when he captures the boar, in libra [34] in the brahmanical zodiac, vishnu presides over aries and vishnu is the second person of the hindu trimurti, or the cosmic christ in incarnation, as he initiates the process of form-taking, and ultimately brings about the final episode of resurrection. thus vishnu or christ embodies the two urges, the urge to create and build form and the urge to liberation, or resurrection out of form. it is under this urge to liberation that hercules starts upon his labors. the sign of the mind aries governs the head. it is consequently the sign of the thinker and, therefore, a powerful mental sign. all beginnings originate on the mental plane an

lled, not be stamped out; it is to be recognized as a triple channel of expression for three divine aspects. all depends upon whether we use that triple personality for selfish or divine ends. the great illusion is the utilization of that personality for selfish ends. to sum up the whole story, in the sign scorpio, the self is determined to kill the little self in order to teach it the meaning of resurrection [152- 87- the labours of hercules what is death? there are three death signs in the zodiac; three great deaths take place as we progress around the field of life. in cancer, we have the death of the elemental being (namely, man) in order that the human being can come into existence. right through the zodiac we can always say "here is death in order that" always, death is an entrance i

APOCALYPSE MOSES

upon your heads and weep and pray god to have mercy upon me and send his angel to paradise, and give me of the tree out of which the oil floweth, and bring it me, and i shall anoint myself and shall have rest from my complaint' chapter 10. 1 then seth and eve went towards paradise, and eve saw her son, and a wild beast assailing him, and eve wept and said' 2 woe is me; if i come to the day of the resurrection, all those who have sinned will curse me saying: eve hath not kept the commandment of god' 3 and she spake to the beast 'thou wicked beast, fearest thou not to fight with the image of god? how was thy mouth opened? how were thy teeth made strong? how didst thou not call to mind thy subjection? for long ago wast thou made subject to the image of god' 4 then the beast cried out and said

before i be cast out" 3 then the lord spake to adam "thou shalt not take of it now, for i have commanded the cherubim with the flaming sword that turneth (every way) to guard it from thee that thou taste not of it; but thou hast the war which the adversary hath put into thee, yet when thou art gone out of paradise, 4 if thou shouldst keep thyself from all evil, as one about to die, when again the resurrection hath come to pass, i will raise thee up and then there shall be given to thee the tree of life" chapter 29. 1 thus spake the lord and ordered us to be cast out of paradise. 2 but your father adam wept before the angels opposite paradise and the angels say to him "what wouldst thou have us to do, adam "3 and your father saith to them "behold, ye cast me out. i pray you, allow me to tak

dise and they brought many fragrant spices and placed them in the earth, 7 and they took the two bodies and placed them in the spot which they had digged and builded. chapter 41. 1 and god called and said 'adam, adam' and the body answered from the earth and said 'here am i, lord.'and god saith to him 'i told thee (that) earth thou art and to earth shalt thou return. 2 again i promise to thee the resurrection; i will raise thee up in the resurrection with every man who is of thy seed' chapter 42. 1 after these words, god made a seal and sealed the tomb, that no one might do anything to him for six days till his rib should return to him. then the lord and his angels went to their place. 2 and eve also, when the six days were fulfilled, fell asleep. 3 but while she was living, she wept bitte

aloud and smote her breast and said 'god of all, receive my spirit' and straightway she delivered up her spirit to god. chapter 43. 1 and michael came and taught seth how to prepare eve for burial. and there came three angels and they buried her (body) where adam's body was and abel's. 2 and thereafter michael spake to seth and saith 'lay out in this wise every man that dieth till the day of the resurrection' and after giving him this rule; he saith to him: 3 'mourn not beyond six days, but on the seventh day, rest and rejoice on it, because on that very day, god rejoiceth (yea) and we angels (too) with the righteous soul, who hath passed away from the earth' 4 even thus spake the angel, and ascended into heaven, glorifying (god) and saying 'allelujah (holy, holy, holy is the lord, in the

ARADIA GOSPEL OF THE WITCHES

ale, yet which, like others, is derived from witch-lore, by which the lucciolais putunder a glass and conjured to give by its light certain answers.the conjuration of the meal or bread, as being literally our body as contributing to form it, anddeeply sacred because it had lain in the earth, where dark and wondrous secrets bide, seems tocast a new light on the christian sacrament. it is a type of resurrection from the earth, and wastherefore used at the mysteries and holy supper, and the grain had pertained to chthonicsecrets, orto what had been under the earth in darkness. thus even earth-worms are invoked in modern witch-craft as familiar with dark mysteries, and the shepherds pipe to win the orphic power must beburied three days in the earth. and so all was, and is, in sorcery a kind of

BALANCE J

to writhe in the glyphs of flesh. these are raw and primal depictions of earthly human essences. spare sought to reclaim such images for his own. he writes in earth inferno: the desertion of the universal woman, lying barren on the parapet of the subconsciousness in humanity: and humanity sinking into the pit of conventionality. hail! the convention of the age is nearing its limit. and with it a resurrection of the primitive woman. and then there are his film stars. they are sidereal seductresses, sirens and cyphers, pictures of ravishing beauty that resonate with bewitching frequencies. sidereal means relating to or involving the stars. spare developed a curious technique of subtle distortion in which his slightly askew portraits seem to suggest much more of the sitters personality and m

BASIL VALENTINE TWELVE KEYS

know, also, that all animals are, like man, composed of flesh and blood, and also possess a vitalizing spirit, but are destitute of the rational soul which the creator gave to man alone. therefore, when animals die, they perish for ever. but when man yields up his mortal life into the hands of his creator, his soul does not die. it returns, and is united to the glorified body, in which, after the resurrection, soul and spirit dwell together once more in eternal glory, never to be separated again throughout all eternity. hence the rational soul of man makes him an abiding creature, and, though his body may seem to die, yet we know that he will live for ever. for to him death is only a process of purification, by means of which he is freed from his sins, and translated to another and better

spirit dwell together once more in eternal glory, never to be separated again throughout all eternity. hence the rational soul of man makes him an abiding creature, and, though his body may seem to die, yet we know that he will live for ever. for to him death is only a process of purification, by means of which he is freed from his sins, and translated to another and better place. but there is no resurrection for the brute beasts, because they have no rational soul, for which alone our lord and saviour shed his blood. for though a body may be vitalized by a spirit, yet it need not, therefore, be fixed, unless, indeed, it possess a rational soul, that strong bond between body and spirit, which represents their union, and resists all efforts to separate them. where there is no soul, there is

gs, he thus continued: cause that which is above to be below; that which is visible, to be invisible; and that which is palpable, to become impalpable. again, let that which is below become that which is above; let the invisible become visible, and the impalpable, palpable. here you see the perfection of our art, without any defect, or diminution. but that in which death and life, destruction and resurrection dwell, is a round sphere, with which the goddess of fortune drives her chariot, and imparts the gift of wisdom to men of god. its proper name here upon earth, and for the human understanding, is all vin vall. let him who would know what this all vin vall is, give the earth great wings, and make it fly upward through the air to the heavenly regions. then singe its wings with fierce hea

k will swallow the fox, and, having been drowned in the water, and quickened by the fire, will in its turn be swallowed by the fox. twelve keys of basil valentine 35 of 95 fourth key all flesh that is derived from the earth, must be decomposed and again reduced to earth; then the earthy salt produces a new generation by celestial resuscitation. for where there was not first earth, there can be no resurrection in our magistery. for in earth is the balm of nature, and the salt of the sages. at the end of the world, the world shall be judged by fire, and all those things that god has made of nothing shall by fire be reduced to ashes, from which twelve keys of basil valentine 36 of 95 ashes the phoenix is to produce her young. for in the ashes slumbers a true and genuine tartaric substance, wh

alentine 49 of 95 their hiding places, the plants give out a sweet fragrance, and are adorned with a great variety of many coloured flowers; and the summer carries on the work of the spring, by changing its flowers into fruit. thus, year by year, the operations of the universe are performed, until at length it shall be destroyed by its creator, and all the dwellers upon earth shall be restored by resurrection to a glorified life. then the operations of earthly nature shall cease, and the heavenly and eternal dispensation shall take its place. when the sun in the winter pursues his course far away from us, he cannot melt the deep snow. but in the summer he approaches nearer to us, the quality of the air becomes more fiery, and the snow melts and is transmuted by warmth into water. for that

ey think will follow, but let them rest assured that it will be sufficiently difficult, notwithstanding, for any thick v headed persons to find what they seek herein. at the same time the matter shall be made clear to the elect. hearken then, thou follower of truth, to these my words, and so shalt thou find the true way! behold, i write nothing more than i am willing to hold by after my death and resurrection! do thou faithfully and simply lay to heart this shorter way, as hereinafter exhibited, for my words are grounded in simplicity, and my teaching is not confused by a labyrinth of language. i have already indicated that all things are constituted of three essences v namely, mercury, twelve keys of basil valentine 75 of 95 sulphur, and salt v and herein i have taught what is true. but k

BLAVATSKY H P ANTHROPOGENESIS

itten down in the "scrolls of wisdom" of which many are lost but some still remain: and they repeat in poetical allegory the teachings of the archaic ages. to summarise from dr. wagner's "asgard and the gods" the "renewal of the world" which is a prophecy about the seventh race of our round told in the past tense. the miolnir had done its duty in this round, and. on the field of ida, the field of resurrection (for the fifth round, the sons of the highest gods assembled, and in them their fathers rose again (the egos of all their past incarnations. they talked of the past and the present, and remembered the wisdom and prophecies of their ancestor which had all been fulfilled. near them, but unseen of them, was the strong, the mighty one, who rules all things. and ordains the eternal laws th

cal atlanteans of lanka, and the greek titans. who can forget that troy was once upon a time proclaimed a myth, and homer a non-existing personage, while the existence of such cities as herculaneum and pompeii was denied, and attributed to mere fairy legends? yet schliemann proved that troy had really existed, and the two cities, though buried for long ages under the vesuvian lava, have had their resurrection day, and live again on the surface of the earth. how many more cities and localities called "fabulous" are on the list of future discoveries, how many more personages regarded as mythical* will one day become historical, those alone can tell who read the decrees of fate in the astral light. as the tenets of the eastern doctrine, however, have always been kept secret, and as the reader

gain baffled by the eternal inertia of the passive energy of the kosmos- the inexorable 'i am- the flint from which the sparks are beaten out. fitly is he. and his adherents. consigned to the 'sea of fire' because it is the sun (in one sense only in the cosmic allegory, the fount of life in our system, where they are purified (disintegrated) and churned up to re-arrange them for another life (the resurrection; that sun which, as the origin of the active principle of our earth, is at once the home and the source of the mundane satan" to demonstrate furthermore the accuracy of baissac's general theory (in le diable et satan) cold is known to have a 'centripetal' effect "under the influence of cold everything contracts. under it life hybernates, or dies out, thought congeals, and fire is exti

al place, in the esotericism of the pagans and that of later jews; though the symbology of it was originally identical throughout the ancient races and nations. the gentiles, by placing in the adytum a sarcophagus, or a tomb (taphos, and the solar-god to whom the temple was consecrated, held it, as pantheists, in the greatest veneration. they regarded it- in its esoteric meaning- as the symbol of resurrection, cosmic, solar (or diurnal, and human. it embraced the wide range of periodical and (in time) punctual, manvantaras, or the re-awakenings of kosmos, earth, and man to new existences; the sun being the most poetical and also the most grandiose symbol of the same in heaven, and man- in his re-incarnations- on earth. the jews- whose realism, if judged by the dead letter, was as practical

f the female generative power, the arg or arca, in which the germ of all nature was supposed to float or brood on the great abyss during the interval which took place after every mundane cycle" quite so; and the jewish ark of the covenant had precisely the same significance; with the supplementary addition that, instead of a beautiful and chaste sarcophagus (the symbol of the matrix of nature and resurrection) as in the sanctum sanctorum of the pagans, they had the ark made still more realistic in its construction by the two cherubs set up on the coffer or ark of the covenant, facing each other, with their wings spread in such a manner as to form a perfect yoni (as now seen in india. besides which, this generative symbol had its significance enforced by the four mystic letters of jehovah's

e early centuries- i.e, the thorah, dogmatic and uncompromising. the "king's chamber" in cheops' pyramid is thus an egyptian "holy of holies" on the days of the mysteries of initiation, the candidate, representing the solar god, had to descend into the sarcophagus, and represent the energizing ray, entering into the fecund womb of nature. emerging from it on the following morning, he typified the resurrection of life after the change called death. in the great mysteries his figurative death lasted two days, when with the sun he arose on third morning, after a last night of the most cruel trials. while the postulant represented the sun- the all-vivifying orb that "resurrects" every morning but to impart life to all- the sarcophagus was symbolic of the female principle. this, in egypt; its f

pted as divine revelation, the book of enoch was the inspired production of an antediluvian patriarch" and further. the cumulative coincidence of language and ideas in enoch and the authors of n.t. scripture. clearly indicates that the work of the semitic milton was the inexhaustible source from which evangelists and apostles, or the men who wrote in their names, borrowed their conceptions of the resurrection, judgment, immortality, perdition, and of the universal reign of righteousness under the eternal dominion of the son of man. this evangelical plagiarism culminates in the revelation of john, which adapts the visions[[vol. 2, page] 483 vedas, once universal. of enoch to christianity, with modifications in which we miss the sublime simplicity of the great master of apocalyptic predictio

ene among shepherds, is the patron of the[[footnote(s* by very few though, for the creators of the material universe were always considered as subordinate gods to the most high deity* lydus i, c. ledrenus, i. c[[vol. 2, page] 542 the secret doctrine. latter. a psychopompic genius, he conducted the souls of the dead to hades and brought them back, an office attributed to jesus, after his death and resurrection. the symbols of hermes-mercury (dii termini) were placed along and at the turning points of highways (as crosses are now placed in italy) and they were cruciform* every seventh day the priests anointed these termini with oil, and once a year hung them with garlands, hence they were the anointed. mercury, when speaking through his oracles said "i am he whom you call the son of the fath

BLAVATSKY H P COSMOGENESIS

aracters slandered by posterity, mangled out of recognition, between the two cars of jagannatha- bigotry and materialism; one accepting too much, the other denying all. wise is he who holds to the golden mid-point, who believes in the eternal justice of things. says faigi diwan, the "witness to the wonderful speeches of a free-thinker who belongs to a thousand sects "in the assembly of the day of resurrection, when past things shall be forgiven, the sins of the ka'bah will be forgiven for the sake of the dust of christian churches" to this, professor max muller replies "the sins of islam are as worthless as the dust of christianity. on the day of resurrection both muhammadans and christians will see the vanity of their religious doctrines. men fight about religion on earth- in heaven they

tself creative energy of the divine breath. hence, whereas after an absolute pralaya, or when the pre-existing material consists but of one element, and breath "is everywhere" the latter acts from without inwardly: after a minor pralaya, everything having remained in statu quo- in a refrigerated state, so to say, like the moon- at the first flutter of manvantara, the planet or planets begin their resurrection to life from within outwardly* it is curious to notice how, in the evolutionary cycles of ideas, ancient thought seems to be reflected in modern speculation. had mr. herbert spencer read and studied ancient hindu philosophers when he wrote a certain passage in his "first principles (p. 482, or is it an independent flash of inner perception that made him say half correctly, half incorr

tem, they, as the architects of the latter, are also called the "watchers" of the seven spheres, which exoterically are the seven planets, and esoterically the seven earths or spheres (planets) of our chain also. the opening sentence of stanza i, when mentioning "seven eternities" is made to apply both to the maha-kalpa or "the (great) age of brahma" as well as to the solar pralaya and subsequent resurrection of our planetary system on a higher plane. there are many kinds of pralaya (dissolution of a thing visible, as will be shown elsewhere (b) paranishpanna, remember, is the summum bonum, the absolute, hence the same as paranirvana. besides being the final state it is that condition of subjectivity which has no relation to anything but the one absolute truth (para-marthasatya) on its pla

he scheme of valentinius, called the "greek kabala" based on the combination of greek letters, might serve as a model. the many-sided facets of the mystery language have led to the adoption of widely varied dogmas and rites in the exotericism of the church rituals. it is they, again, which are at the origin of most of the dogmas of the christian church, e.g, the seven sacraments, the trinity, the resurrection; the seven capital sins and the seven virtues. the seven keys to the mystery tongue, however, having always been in[[vol. 1, page] 311 egypt's many religions. the keeping of the highest among the initiated hierophants of antiquity, it is only the partial use of a few out of the seven which passed, through the treason of some early church fathers- ex-initiates of the temples- into the

ihilated the evil principles in noun (chaos) the children of rebellion (3) he is the fire and water, i.e, noun the primordial parent, and he created the gods out of his limbs- 14 gods (twice seven) seven dark and seven light gods (the seven spirits of the presence of the christians and the seven dark evil spirits (4) he is the law of existence and being (v. 10, the bennoo (or phoenix, the bird of resurrection in eternity, in whom night follows the day, and day the night- an allusion to the periodical cycles of cosmic resurrection and human re-incarnation; for what can this mean "the wayfarer who crosses millions of years, in the name of one, and the great green (primordial water or chaos) the name of the other (v. 17, one begetting millions of years in succession, the other engulfing them

ctive body" but "is represented by a variety of khandas and mahatmyas professing to be derived from it" the "brahmanda purana" is described as "that which is declared in 12,200 verses, the magnificence of the egg of brahma, and in which an account of the future kalpas is contained as revealed by brahma" quite so, and much more, perchance[[vol. 1, page] 368 the secret doctrine. of salvation and of resurrection. this is found in and corroborated by the time-honoured custom of exchanging "easter eggs" from the anguinum, the "egg" of the "pagan" druid, whose name alone made rome tremble with fear, to the red easter egg of the slavonian peasant, a cycle has passed. and yet, whether in civilized europe, or among the abject savages of central america, we find the same archaic, primitive thought;

egyptian deities, from whose unpoetical shape the egyptologists have been vainly trying to unravel her mystery and functions. its adoption in the church by the early christians shows that they knew it better than our modern orientalists. the "frog or toad goddess" was one of the chief cosmic deities connected with creation, on account of her amphibious nature, and chiefly because of her apparent resurrection, after long ages of solitary life enshrined in old walls, in rocks, etc. she not only participated in the organization of the world, together with khnoom, but was also connected with the[[footnote(s* even to the seven daughters of the midian priest, who, coming to draw the water, had moses water their flock, for which service the midian gives to moses zipporah (sippara= the shining wa

ed in the organization of the world, together with khnoom, but was also connected with the[[footnote(s* even to the seven daughters of the midian priest, who, coming to draw the water, had moses water their flock, for which service the midian gives to moses zipporah (sippara= the shining wave) as wife (exod. ii) all this has the same secret meaning[[vol. 1, page] 386 the secret doctrine. dogma of resurrection* there must have been some very profound and sacred meaning attached to this symbol, since, notwithstanding the risk of being charged with a disgusting form of zoolatry, the early egyptian christians adopted it in their churches. a frog or toad enshrined in a lotus flower, or simply without the latter emblem, was the form chosen for the church lamps, on which were engraved the words "

BLUE EQUINOX

y, uttermost being whose radiance enlightening the worlds is also the breath that maketh every god even and death to tremble before thee.by the sign of light+ appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a a chefu dudu nur af an nuteru. the priestess: there is no law beyond do what thou wilt. the priest parts the veil with his lance. during the previous speeches the priestess has, if necessary, as in savage countries, resumed her robe. the priest: io io io iao sabao. kurie abrasax kurie meithras kurie phalle. io pan, io pan pan io isxuros, io athanatos io abrot

icle of the joy of man upon earth, solace of labour, inspiration of endeavour, thus be thou ecstasy of the spirit! he touches the cup with the lance. by the virtue of the rod be this wine the blood of god! he takes the cup. touto .esti to pothrion tou .aimatos mou. he kneels, adores, rises, turns, shows the cup to the people, turns, replaces the cup, and adores. music. for this is the covenant of resurrection. he makes the five crosses on the priestess. accept, o lord, this sacrifice of life and joy, true warrants of the covenant of resurrection. the priest offers the lance to the priestess, who kisses it; he then touches her between the breasts and upon the body. he then flings out his arms upward, as comprehending the whole shrine. let this offering be borne upon the waves of aethyr to o

269 (those of the people who intend to communicate, and none other should be present, having signified their intention, a whole cake of light, and a whole goblet of wine, have been prepared for each one. the deacon marshals them; they advance one by one to the altar. the children take the elements and offer them. the people communicate as did the priest, uttering the same words in an attitude of resurrection .there is no part of me that is not of the gods. the exceptions to this part of the ceremony are when it is of the nature of a celebration, in which case none but the priest communicate; or part of the ceremony of marriage, when none other, save the two to be married, partake; part of the ceremony of baptism, when only the child baptised partakes; and of confirmation at puberty, when

matter and the self of spirit can never meet. one of the twain must disappear; there is no place for both. this is a very difficult verse, because it appears so easy. it is not merely a question of advaitism, it refers to the spiritual marriage [advaitism is a spiritual monism.ed] 48. ere thy soul.s mind can understand, the bud of personality must be crushed out, the worm of sense destroyed past resurrection. this is again filled with deeper meaning than that which appears on the surface. the words .bud. and .worm. form a clue. 49. thou canst not travel on the path before thou hast become that path itself. compare the scene in parsifal, where the scenery comes to the knight instead of the knight going to the scenery. but there is also implied the doctrine of the tao, and only one who is a

BOOK OF PLEASURE

get any book for free on: www.abika.com 36 illuminated or obsessed (knowledge or power) from that particular karma (the sub-conscious stratum, a particular existence and knowledge gained by it) relative to the desire, but not from memory or experience which was recent. knowledge is obtained by the sensation, resulting from the unity of the desire and karma. power, by its "actual" vitalization and resurrection* this is not the passivity of mediumism which opens the mind to what is called external influence- disembodied energy usually having no better purpose than to rap-tables. there are many means of attaining this state of vacuity: i mention the most simple, there is no need for crucifixion. drugs are useless. smoking and laziness the more difficult. this knowledge leaves its stratum in c

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

that he is "dead, or incommunicado, in the "light half" of the year (and vice versa with the goddess. during the light half he is fully active in his feminine aspect; just as the goddess is active in the dark half in her masculine aspect. so, both deities are active throughout the year, even though deference may be given to one over the other at certain times. there is a common theme of death and resurrection found in myths throughout the world. the symbolism is frequently furthered in a descent to the underworld with a later return. we find it with ishtar's descent and search for tannaz; with sif's loss of her golden tresses; with idunn's loss of her golden apples; with jesus' death and resurrection; with siva's death and resurrection, and many more. basically all represent the coming of

rge. it is fate; better so, she said and she knelt; and death scourged her and she cried 'i feel the pangs of love. and death said 'blessed be' and gave her the fivefold kiss, saying 'thus only may ye attain to joy and knowledge. and he taught her all the mysteries. and they loved and were one, and he taught her all the magicks. for there are three great events in the life of man: love, death and resurrection in a new body; and magick controls them all. for to fulfill love you must return again at the same time and place as the loved one, and you must remember and love them again. but to be reborn you must die, and be ready for a new body; and to die you must be born; and without love you may not be born. and these be all the magicks" the meaning of witchcraft gerald b. gardner, aquarian p

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

nter, the hunt, animals, death, male fertility and the underworld, and was sometime portrayed as a triple or trefoil god, an image later assimilated by st patrick with his emblematic shamrock. other forms of the horned god include herne the hunter, the greek pan, god of the woodlands, and dionysus, greek god of vegetation and the vine, whose ecstatic mystery cult involved ritual dismemberment and resurrection. seite 41 wicca01.txt cerunnos' importance has been in his continuing presence as the horned god, the male principle in witchcraft through the ages, in modern wicca and other neo-pagan faiths. he is also invoked for prosperity, fertility, instinctive power and knowledge of when it is necessary to hunt, whether to find employment or a home, and as protection against predators of all ki

ithout great experience and restraint, as the excesses carried out under his name need to be kept in check while invoking the free spirit and the renewal of life. he is potent for breaking away from destructive situations or, ironically, bad habits such as alcohol. osiris osiris became one of the most important and popular gods in ancient egypt, mainly because he promised non-royal believers that resurrection and salvation from death were for everyone, poor as well as rich. originally he was identified with each dead pharaoh, and his son horus was identified with the reigning successor. osiris married his sister isis, and his brother seth married isis's sister nephthys. according to legend, osiris was at first made an earthly king by his father geb, the earth god. osiris ruled wisely, teac

judgment and decided that osiris should become not a living king once more, but eternal king and judge of the underworld. osiris was also god of vegetation, the fertile, flooding nile and the corn, and so represented the annual dying of the land and rebirth with the flood. he is normally pictured as a man, bound in mummy wrappings. osiris is an important icon of the annual cycle of sacrifice and resurrection but, as with all the sacrifice gods, it is the female power that causes the resurrection. like other sacrificed and restored gods, osiris thereby represents the integration of animus and anima and sacred sex magick. he can be used in rituals for the balance of male/female energies or where the female in the high priestess role takes the lead. he is also good for any magick that relies

ssing. in spite of their over-enthusiasm and the male presenter carl's generosity in spreading honey on all who came near, the festival was well and truly a celebration of the return of life. ostara, the spring equinox [insert pic p253- time: from sunset on or about 20 march for three days (from sunset on or about 21 september in the southern hemisphere) focus: the triumph of light over darkness, resurrection, new beginnings and opportunities; spring cleaning and casting out what is no longer of worth; fertility and conception, the winds of change. at the spring equinox, the sun rises precisely in the east and sets precisely in the west, giving exactly 12 hours of daylight and so heralds the longer days and shorter nights. as is so often the case, myth and religion are intertwined in the s

t, giving exactly 12 hours of daylight and so heralds the longer days and shorter nights. as is so often the case, myth and religion are intertwined in the sources of their festivals that share the same dates. in the old celtic tradition, lugh, the god of light overcame his twin, the god of darkness, and at easter, the christian spring festival most closely associated with the spring equinox, the resurrection of christ is associated with the restoration of light to the world. the first eggs of spring were painted and offered on the shrine of eostre, the anglo-saxon goddess of the spring. her norse counterpart was ostara, the maiden aspect of frigg, the mother goddess, to whom the hare was sacred (this is the origin of the easter rabbit. at the spring equinox, bonfires were lit and the corn

CHRONOLOGIA RORISPERGIUS

n. 1071-1126 guilhelm ix duca d'aquitania, vii conte di poitiers troubadour c. 1075 yehuda ha-levi born. friend of abraham ibn ezra. helped amalgamate ismailite thought and muslim mysticism to jewish thought. 1075-1129 rupert of deutz. trinitarian division of history: the age of the father from the creation to the fall; of the son from the fall to the passion; and that of the holy spirit from the resurrection until the resurrection at the end of time. identified an "age of the spirit "during which the seven spiritual gifts (isa 11:2) are poured out on the faithful, each gift dominating a different age of church history" 1075-1160 abelard of bath translates euclid into latin from arabic 1076-1153 shahrastani refers to sabian "philosophers" 1080-1167 bernard sylvestris school of chartres phi

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

d is ruled under the governance of the head of the phoenix, this being the mystical symbol of osiris. let us never forget that the phoenix rose from the ashes, the symbol of the resurrected self from the physical pull of the mundane. this wand displays the 4 seven rainbow colors of the planetary forces that vibrates between the light and the darkness. this wand is a vibrant symbol of death and of resurrection. in the examination of the hexagram, we see the operation of the planets under the presidency of the sephiroth; seven planets in all, seven letters in the notarikon atyrara. here, we observe the unity of the variant forces as symbolized by the hexagram and the notarikon which states "one beginning of his unity, one beginning of his individuality, his permutation is one" note that ther

being charged through the magnetic power of the wands under the direction of the three chiefs. this builds and establishes a shield against the qlippoth, and at the same time, runs a line to them so that they may too be utilized in the performances of the great work. the chief adept who is in the pastos is at the brunt of the incoming current. this current is discharged into his astral form. the resurrection now the pastos is removed and the resurrection is beheld. there is no more old power, all is new! the chief adept now takes the sign of osiris risen. on returning to the vault, all the adepts circumambulate to help create the vortex and to symbolize the journey of the l around the a. 7 conclusion at this point after the final confirmation, the second order adepts may discuss group goa

DAVID ICKE CHILDREN OF THE MATRIX

and son, were "one. when tammuz died for the sins of humanity, the priesthood said he was put in a tomb and, three days later when they rolled back the stone, he was gone. all this was thousands of years before christianity and it is just one of so many versions of the "jesus" story that were told long before "jesus" was supposed to have lived. oh yes, in the spring rituals to mark the death and resurrection of tammuz/ninus, they offered buns inscribed with a solar cross- the hot cross buns of the much later "christian" festival called easter. christianity is just recycled "paganism" that condemns "pagans" as evil. what hypocrisy. even the term "testament" is the entomological confirmation that it is literally all a load of balls. lauren savage, the webmaster at davidicke.com and a long-t

magi to the sun and that's why they were given to mithra in that version of the myth.21 the birth of jesus in a stable or cave is repeated throughout the solar-myth stories because the cave represents the "dark place" where the sun is said to go between the winter solstice and midnight on december 24th. thus we have the three days in the tomb between the "crucifixion" of jesus (the sun) and his "resurrection" or rebirth on december 25th. the cave may have other symbolism, too, however, because the jesus story can be read on different esoteric levels at the same time. god save us from religion 209 tempted in the wilderness for 40 days this is another common theme for the solar gods. author and researcher albert churchward says the egyptians estimated that it took 40 days after grain was so

acts as a major suppressor of the human female. mary magdalene, the "reformed prostitute" or whore, is another version of the goddess symbolism. she portrays the great whore of babylon, the goddess, mari-anna-ishtar.27 the ritual of the "sacred harlot" or priestess anointing a saviourking goes back to sumer and further to atlantis and, no doubt, lemuria. it was a pagan priestess who announced the resurrection of osiris, attis, dionysus, and orpheus, just as mary magdalene was the first to see the "resurrected" jesus. it's all symbolism from the ancient mystery religions and it was used to create a mythical hero for a manufactured prison-religion. as i have mentioned, mag also appears to be code of the reptilian dna passed on by the female line, the mitochondrial dna. jesus was crucified ma

the early christians rejected it. the central american god quetzalcoatl was depicted nailed to a cross. the cross is symbolic of the equinox when day and night are equal and the sun is about to win its victory over the darkness. at the moment jesus died on the cross, according to the gospel narrative, the land became dark. so it would if the sun had died, as it was symbolically doing. as for the resurrection after three days, this is more sun symbolism. in persia, long before christianity, they had a ritual in which a young man, apparently dead, was restored to life. he was called the saviour and his sufferings were said to have ensured the salvation of the people. his priests watched his tomb until midnight on the equinox and they cried "rejoice, o sacred initiated! your god is risen. hi

amset was a carpenter and james was a carpenter. amset was a "great purifier" and james was a "great purifier. disciple john, the favourite of "jesus, is a repeat of arjuna, the favourite disciple of krishna. john is actually known in tibet as argiun. john was the cousin of jesus and his original, arjuna, was the cousin of krishna. thomas was the disciple who insisted on touching jesus after the "resurrection" to prove he was in the flesh, hence the term doubting thomas. but thomas is tammuz, that other saviour-god with the jesus credentials. the christian church dedicates the winter solstice, the day the sun "dies, to st thomas. the hebrews still have a month they call tammuz. thomas the "twin" is also symbolism. thomas means "twin" in the aramaic and syriac languages and the name didymus

DAVID ICKE THE BIGGEST SECRET

about a reptile-likeextraterrestrial race which had taken over the planet by operating through human bodiesand appearing to be human. someone was trying to tell me something! and thatsomething is the truth. another lesser-known movie i saw about this time was calledthey live37 and again the theme was of an extraterrestrial race taking over the world byworking through human physical bodies. alien resurrection38 was another to carry thereptilian theme with the implication that the aliens were occupying the bodies ofhumans. but the closest any movie has come to the truth is the american televisionseries of the 1980s called v.39 it tells of a reptile extraterrestrial race who take over theworld by looking like humans. the film depicts the reptiles as being covered in somesort of latex skin, w

id, p 165.30 ibid, pp 209-210.31ibid.32ibid, p 174.4933hunter s. thompson, fear and loathing in las vegas (vintage books, new york, 1998, firstpublished in 1971).34cymatics, the healing nature of sound, video available from macromedia, p0 box 279,epping, nh 03042, usa.35los angeles times and herald examiner, 21 july 1988.36the arrival, steelworks films, 1988.37they live, alive films, 1988.38alien resurrection, 20th century fox, 1997.39v: the final battle, warner brothers t elevision, 1984, and warner brothers home video, 1995.40alex christopher, pandoras box volumes i and 2, available from pandoras box, 2663valleydale road, suite 126, birmingham, alabama 35224.41alex christopher speaking on kseo radio, usa, on april 26th 1996, transcript by leadingedge research group.42 jason bishop ill, q

kwas rolled away from the caves entrance three days later,his body had disappeared. heard that somewhere before?this husband-wife-son theme of nimrod-semiramis-andninus/tammuz became the osiris-isis-horus mythologyof the egyptians with its equivalent in india, asia, china and elsewhere. much later itwould be joseph, mary and jesus. when the babylonians held their spring rites to markthe death and resurrection after three days of tammuz-ninus, they offered bunsinscribed with a solar cross. yes, even the hot cross buns of british easter traditioncome from babylon. easter comes from another face of queen semiramis- ishtar -andit is from this, and possibly another brotherhood deity, ashtaroth, that we get the nameof ashtar as in ashtar command, a completely manipulated new age belief in anextr

hape ofa cross.29 it symbolised the death of the body, the world of physical domination anddesire, and opening to the spiritual self. the driving in of nails and the flow of blood isyet more mystery school symbolism. the crucifixion of jesus was an allegory, asymbolic event written to carry a hidden meaning. it did not physically happen, you arejust meant to think it did. and what of the physical resurrection from the dead by jesus?st paul is quoted as saying of this event in his first letter to the corinthians:but if there be no resurrection of the dead, then is christ not risen: and if christ be not risen,then is our preaching vain, and your faith is also vain. yea, and we are found false witnessesof god; because we have testified of god that he raised up christ: whom he raised not up, i

lso vain. yea, and we are found false witnessesof god; because we have testified of god that he raised up christ: whom he raised not up, ifso be that the dead rise not. corinthians 15:13-16he says that if jesus was not physically raised from the dead, there is no basis tothe christian faith and religion. if thats the case, christianity is in serious trouble.first of all the gospel accounts of the resurrection have numerous contradictions aseach copied the original story differently, or changed it on purpose. and secondly theresurrection is yet more sun symbolism from the ancient religions. in persia, longbefore christianity, they had a ritual in which a young man, apparently dead, was95restored to life. he was called the saviour and his sufferings were said to have ensuredthe salvation of

bout jesus, theromans and persians believed about mithra. sunday was the sacred day for mithraistsbecause he was a sun god and they called this the lords day. dionysus was born to avirgin mother, and he was known as: the vine, our lord, the saviour, the judge of thedead, the deliverer, the born again and the only begotten son of god. above the headof dionysus were the words: i am life, death, and resurrection, i hold the wingedcrown (the sun).18 the writer, h. g. wells, pointed out that many of the phrases usedby paul for jesus were the same as those used by the followers of mithra. the liturgyof mithra is the liturgy of jesus. when paul says: they drank from the spiritual rockand that rock was christ (i corinthians 10:4, he was using exactly the same wordsfound in the scriptures of mithra

f the windsors. the queen made himan honorary knight grand cross of the order of the bath, as she did with thatbrotherhood script-reader and rapist of mind controlled slaves, ronald reagan, himself aproduct of mind control. this is the highest award it is possible for her to give tosomeone outside the commonwealth. the order of the bath sounds a silly title unlessyou understand the symbolism. the resurrection bath of alchemy symbolises rebirth andpurification or absolution. baths are given to masonic knights of the bath before theyperform horrendous deeds, hence blood baths 36 george bush and the queen get on sowell because they are both of european royal and aristocratic-reptilian blood. they areboth shape-shifters. george and his wife, barbara pierce bush (of merrill, lynch,fenner, and s

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

art of this heart is phallicism, worshipping the erect male sex organ. the obelisk is the major symbol for this worship, which is why you see obelisks everywhere associated with freemasonry! it is time to stop being deceived, don't you think! listen to albert pike speak of the obelisk "hence the significancy of the phallus, or of its inoffensive substitute, the obelisk, rising as an emblem of the resurrection by the tomb of buried deity [morals and dogma, p. 393] now, you know why you see so many obelisks atop the graves of freemasons, for it is "an emblem of the resurrection of buried deity; the invisible mason believes he is becoming a god throughout his life, so the obelisk at his grave is simply the visible manifestation of that belief. the obelisk was originally created by the egyptia

DEMONIC BIBLE

s i have progressed along the dark path. rituals which enhanced the work have been added while rituals which did not have any noticeable benefit have been discarded. having performed the rituals in this book countless times, i have been able to perfect the formula whereby the magician may attain knowledge and power beyond description. rituals dealing with the invocation of spirits of the dead and resurrection of corpses as well as magical seals, charms, and spells have been omitted from this book in order to avoid such things being used foolishly by those who have no interest in magic beyond the acquisition of wealth and the satisfaction of vain ambitions. if you desire it the spirits will reveal to you all manner of sorceries whereby you may attain that which you desire. this book provide

ome forth, n, and manifest thyself. n, grant unto me thy power. n, grant unto me thy knowledge. n, bestow upon me thy blessing. n, bestow upon me thy favor. n, confer upon me the authority to command all demons subject unto you. n, confer upon me familiar spirits to aid me in this work. come forth, n, and manifest thyself. come forth, n, and manifest thyself (drink from chalice) rituals of death& resurrection baptism i give myself as a sacrifice upon the altar of satan* i descend into the underworld, crossing the river styx* i enter the underworld. i behold the underworld (dip forefinger of left hand in "unholy water; mark inverted cross upon forehead (place forefinger in flame of candle; mark inverted cross upon forehead) i am baptized in the river styx and in the flames of hell *recite t

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

d edition of the facsimile. it contains the hieroglyphic text of the papyrus with interlinear transliteration and word for word translation, a full description of the vignettes, and a running translation; and in the introduction an attempt has been made to illustrate from native p. vi egyptian sources the religious views of the wonderful people who more than five thousand years ago proclaimed the resurrection of a spiritual body and the immortality of the soul. the passages which supply omissions, and vignettes which contain important variations either in subject matter or arrangement, as well as supplementary texts which appear in the appendixes, have been, as far as possible, drawn from other contemporary papyri in the british museum. the second edition of the facsimile has been executed

reasures, excepting some golden tablets inscribed with characters of a language which nobody could understand. each man's share of these tablets amounted to one hundred dinars (about 50. other legendary history says that the western pyramid contains thirty chambers of parti-coloured syenite full of precious gems and costly weapons anointed with unguents that they may not rust until the day of the resurrection. see howard vyse, the pyramids of gizeh, vol. ii, pp. 71, 72; and burton, the book of the thousand nights and a night; 1885, vol. v, p. 105, and vol. x, p. 150. 4 vyse, the pyramids of gizeh, vol. ii, p. 84. a fragment of this sarcophagus is exhibited in the british museum, first egyptian room, case a, no. 6646. 5 with considerable difficulty this interesting monument was brought out

saints, martyrs and ascetics; but it is of interest to note in passing that the translators of the new testament into coptic rendered the greek greek a!'dhs by, amenti, the name which the ancient egyptians gave to the abode of man after death,[3] and that the copts peopled it with beings whose prototypes are found on the ancient monuments. persistence of the legend of osiris and the belief in the resurrection. the chief gods mentioned in the pyramid texts are identical with those whose names are given on tomb, coffin and papyrus in the latest dynasties; and if the names of the great cosmic gods, such as ptah and khnemu, are of rare occurrence, it should be remembered that the gods of the dead must naturally occupy the chief place in this literature which concerns the dead. furthermore, we

mid texts are identical with those whose names are given on tomb, coffin and papyrus in the latest dynasties; and if the names of the great cosmic gods, such as ptah and khnemu, are of rare occurrence, it should be remembered that the gods of the dead must naturally occupy the chief place in this literature which concerns the dead. furthermore, we find that the doctrine of eternal life and of the resurrection of a glorified or transformed body, based upon the ancient story of the resurrection of osiris after a cruel death and horrible mutilation, inflicted by the powers of evil, was the same in all periods, and that the legends of the most ancient times were accepted without material alteration or addition in the texts of the later dynasties [1. le christianisme chez les anciens coptes, in

addition in the texts of the later dynasties [1. le christianisme chez les anciens coptes, in revue des religions, t, xiv, paris, 1886, pp, 308-45 2. i.e. 3. see st. matthew xi, 23; acts ii, 27, etc] p. xlix plutarch's version of the legend. the story of osiris is nowhere found in a connected form in egyptian literature, but everywhere, and in texts of all periods, the life, sufferings, death and resurrection of osiris are accepted as facts universally admitted. greek writers have preserved in their works traditions concerning this god, and to plutarch in particular we owe an important version of the legend as current in his day. it is clear that in some points he errs, but this was excusable in dealing with a series of traditions already some four thousand years old.[1] according to this

verlasting,[1] unnefer of many forms and of many attributes, tmu in annu, the lord of akert,[2] the only one, the lord of the land on each side of the celestial nile"[3] in the xxvith dynasty and later there grew up a class of literature [1. for the text see the papyrus of ani, pl. ii, and pl. xxxvi, 1. 2. 2. i.e, the underworld. 3. neb atebui; see ani, pl. xix, 1. 9] p. liv osiris the god of the resurrection. represented by such works as "the book of respirations"[1 "the lamentations of isis and nephthys"[2 "the festival songs of isis and nephthys"[3 "the litanies of seker"[4] and the like, the hymns and prayers of which are addressed to osiris rather as the god of the dead and type of the resurrection[5] than as the successor of the great cosmic god tmu-ra. he is called "the soul that li

nasty [1. recueil de travaux, t. v, p. 170 (pepi, 1. 85. 2. plate xix, l. 16 (book of the dead, chapter clxxv. 3. plate xxviii, 1. 15. 4 recueil de travaux, t. iv, p. 71 (l. 582] p. lvii 2. mu-k er pet xa-k er ta thy essence is in heaven, thy body to earth.[1 (vith dynasty) 3. pet xer ba-k ta xeri tut-k heaven hath thy soul, earth hath thy body.[2 (ptolemaic period) constancy in the belief in the resurrection. there is, however, no doubt that from first to last the egyptians firmly believed that besides the soul there was some other element of the man that would rise again. the preservation of the corruptible body too was in some way connected with the life in the world to come, and its preservation was necessary to ensure eternal life; otherwise the prayers recited to this end would have

honoured custom of mummifying the dead would have had no meaning. the never ending existence of the soul is asserted in a passage quoted above without reference to osiris; but the frequent mention of the uniting of his bones, and of the gathering together of his members,[3] and the doing away with all corruption from his body, seems to show that the pious egyptian connected these things with the resurrection of his own body in some form, and he argued that what had been done for him who was proclaimed to be giver and source of life must be necessary for mortal man. the khat or physical body. the physical body of man considered as a whole was called khat, a word which seems to be connected with the idea of something which is liable to decay. the word is also applied to the mummified body i

ELLIS LOW TWELVE 1907

d if in a secret ballot a single vote appears against him. in order to show the beneficent character of the order, viii introduction the following landmarks or unchangeable laws are quoted from the list given by dr. mackey "every candidate for initiation must be a man, free born and of lawful age; he must believe in the existence of god as the great architect of the universe; he must believe in a resurrection to a future life; a book of the law of god must constitute an indispensable part of the furniture of every lodge; all men in the sight of god are equal, and meet in the lodge on one common level" the universality of the order was set forth by charles whitlock moore, of massachusetts, in 1856, at the centennial anniversary of st. andrew's lodge, boston "at the reorganization of the cra

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

s by some mortal man. the persian, jewish, and muslim accounts of angels all evince a common origin, and they alike admit a difference of sex. in the latter, the name of azazil is given to the hierarchy nearest the throne of god, to which the mohammedan satan (eblis or haris) is supposed to have belonged; also azreal, the angel of death, and asrafil (probably the same as israfil, the angel of the resurrection. the examiners, moukir and nakir, are subordinate angels who are armed with whips of iron and fire, and interrogate recently deceased souls as to their lives. the parallel belief in the talmud is an account of seven angels who beset the paths of death. the koran also assigns two angels to every man.one to record his good and the other his evil actions. they are so merciful that if an

denver: astro- philosophical publishing, 1892. the light of egypt. 2 vols. denver: astro- philosophical publishing, 1889, 1900. burial with feet to the east it was an early custom for christians to bury their dead with the feet toward the east and the head toward the west. various reasons were given for this practice, some authorities stating that the corpse was placed thus in preparation for the resurrection, when the dead would rise with their faces toward the east. others think this mode of burial was practiced in imitation of the posture of prayer. a possibly related custom is the belief that a body must be carried into a churchyard or cemetery with the sun, that is, in the direction of sunset, from east to west. burland, c(ottie) a(rthur (1905.1983) ethnographer, author, and authority

n cain. london: van duren, 1977. sykes, pat. you don t know john cain? london: van duren, 1980. caiumarath (or kaid-mords) according to persian legend, the first man. he lived 1,000 years and reigned 560. he produced a tree from the fruits of which came the human race. the devil seduced and corrupted the first couple, who after their fall dressed themselves in black garments and sadly awaited the resurrection, for they had introduced sin into the world. cala, carlo (ca. seventeenth century) a calabrian nobleman (duke di diano and marquis di ramonte) who wrote on the occult in the seventeenth century. he published memorie historiche dell apparitione delle cruce prodigiose da carlo cala at naples in 1661. calatin clan a poisonous multiform monster of irish legend. the creature was composed o

ies of his religion from the temple of isis in egypt, where he was said to have studied for six years, and that he taught them to his apostles, who transmitted them to carpocrates. members used theurgic incantations and had their own peculiar greetings, signs and words, and symbols and degrees of rank. the carpocratians believed in metampsychosis and the preexistence of the soul, but rejected the resurrection of the body. they had some beliefs in common with the basilideans. the sect endured until the sixth century. sources: legge, francis. forerunners and rivals of christianity from 330 b.c. to 330 a.d. 2 vols. 1915. reprint, new hyde park, n.y: university books, 1964. carrahdis a class of aborigine priests in new south wales, australia. carrel, alexis (1873.1944) french surgeon and biolo

the christian spirit center was an american branch of the brazilian spiritualist movement and existed primarily to translate the messages of brazilian mediums (spoken in portuguese) into english. brazilian spiritualism is derived from the french spiritism of allan kardec and gives central importance to reincarnation. the center affirmed the continuity of life after death (proved by christ in his resurrection, the law of cause and effect, reincarnation, and the freedom and moral responsibility of people. last known address: p.o. box 114, elon college, nc 27244. christian spiritual alliance, church of the (csa) in spite of its name, the church of the christian spiritual alliance (csa) was a hindu organization with teachings derived from swami paramahansa yogananda. however, the organization

ciety of communion, london; it was edited by rev. j. w. potter, in wiltshire. christian spiritualists spiritualists of the mid-nineteenth century who saw in the bible a depiction of spiritualist truth. they believed jesus to be a great medium. in contrast, most spiritualists were not christians, believing that spiritualist contact with the dead stood in contradiction to christian doctrines of the resurrection. in the united states, moses hull was the first major champion of the christian spiritualist perspective. sources: hull, daniel. moses hull. wellesley, ma: maugus printing, 1907. christopher, milbourne (1914.1984) one of america s leading conjuring magicians and chairman of the occult investigation committee of the society of american magicians. christopher entered the public eye in t

e had come, for he did not (and could not) physically suffer on the cross and die; rather, simon of cyrene, who bore his cross, suffered in his place: and they compel one simon a cyrenian, who passed by, coming out of the country, the father of alexander and rufus, to bear his cross (mark 15:21. the gnostics contended that a portion of the real history of the crucifixion was never written. at the resurrection, the gnostics believed, the man jesus was given another body, made up of ether, which was why the disciples did not recognize him after the resurrection. during his sojourn on earth after he had risen, he received from god the perfect knowledge of spiritual truth, or gnosis, which he communicated to the small number of the apostles who were capable of receiving it. sources: lacarriere

ned by felix nogaret (twentieth-century books on this theme include the living universe, by sir francis younghusband (1933, and the earth is alive, by francois derrey (1968) other works by de boville encyclopedia of occultism& parapsychology. 5th ed. de boville, charles 387 include his lettres, the life of raymond lully, traite des douze nombres, and trois dialogues sur l immortalite de l ame, le resurrection, et la fin du monde. he died in noyon, france, about 1553. de brath, stanley (1854.1937) british psychical researcher, author, and translator. de brath was born in october 1854. he was trained as a civil engineer and spent 20 years in government service in india before becoming headmaster of a preparatory school in england. in 1890 he attended a seance by cecil husk (later exposed as

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

medium. massey based one volume of his poetry, a tale of eternity (1870, on personal experience of a haunted house. he soon lost some of his early popularity, however, when he was said to have gone over to the spiritualists. in response he confessed: for the truth s sake i ought to explain that the spiritualism to be found in my poetry is no delusive idealism, derived from hereditary belief in a resurrection of the dead. my faith in the future life is founded upon facts in nature and realities of my own personal experience. these facts have been more or less known to me personally during forty years of familiar face-toface acquaintanceship, therefore my certitude is not premature; they have given me proof palpable that our very own human identity and intelligence do persist after the blin

sad; then the tramp, tramp as of a body of men marching mingled with the music, and i exclaimed the march to calvary. then three times the tap-tapping sound of a hammer on a nail (like two metals meeting. a crash, and a burst of wailing which seemed to fill the room, followed; then there came a burst of glorious triumphal music, more grand than any of us had ever listened to, and we exclaimed the resurrection. it thrilled all our hearts. lord adare, who published experiences in spiritualism with mr. d. d. home (1870, recorded many interesting accounts of the same phenomenon. we had not been in bed more than three minutes, he writes of an experience in norwood, london, when both home and myself simultaneously heard the music: it sounded like a harmonium; sometimes, as if played loudly at a

ity might be assured. his celebrations were marked by orgies of a bacchic description, in which it was thought that the neophyte partook for the moment of the character and the power of the deity himself. the rites of the cult of dionysus were of a much more barbaric nature than those of eleusis. for instance, the devouring of an animal victim was supposed to symbolize the incarnation, death, and resurrection of the divinity. later the dionysiac mysteries were somewhat tempered, but always retained something of their earlier character. the cult does not appear to have been highly regarded by the sages of its time. the golden tablets relating to the orphic mystery found in tombs in greece, crete, and italy contain fragments of a sacred hymn. as early as the third century c.e, it was buried

the powers of hell. mithra was essentially the divinity of beneficence. he was the genius of celestial light, endowing the earth with all its benefits. as the sun he put darkness to flight, so by a natural transition he came to represent truth and integrity, the sun of goodness that conquers the night of evil. to him was ascribed the role of mediator between god and humanity. his creed promised a resurrection to a future life of happiness and felicity. briefly the story of mithra is as follows. mithra sprang to being in the gloom of a cavern from the heart of a rock, seen by none but humble shepherds. he grew in strength and courage, excelling all, and used his powers to rid the world of evil. of all his deeds of prowess, however, the one upon which the cult centered was the slaying of a b

ood. in the statement of belief, called the dedication, the new wiccans identify themselves with a form of traditional monotheism by affirming belief in dyghtyn, the name they give to the ultimate godhead. they follow modern wicca, however, by noting that the godhead, who is all knowing and all pervasive, differentiates itself into male and female as the lady of the moon and the lord of death and resurrection. the lord and lady further differentiate themselves into a myriad of lesser deities that have been recognized throughout human history in the various world mythologies. members are free to acknowledge these lesser deities in their rites as they see fit, save only that such practice does not lead to harm to people or animals. in addition to the dedication, the church circulates the sta

can we communicate with the dead (1955, supranormal ou surnaturel (supernormal or supernatural (1956, religione e. scienze metapsichiche (religion and the metaphysical sciences (1957, medecine et merveilleux (medicine and the supernatural (1956, le gouvernement divin: cooperation des hommes et des esprits (god s rule: cooperation of men and spirits (1959, le monde des ressuscites (the world after resurrection (1961, jeunesse eternelle (everlasting youth (1962, and l occultisme devant la science (occultism and science (1963. omphalomancy a system of divination using the navel of the first newborn child to ascertain future conceptions by the mother. indications were obtained from the number of markings or bands on the navel. onec, omnec omnec onec is the name of a woman who claims to be an e

at sin. some of these devils had individual names and were the tempters of men to special sins; others entered into the bodies of men and took possession of them. it was also believed that the souls of wicked men joined the paigoels. sources: kindersley, nathaniel e. specimens of hindoo literature. n.p, 1794. palingenesy a term employed by the philosophers of the seventeenth century to denote the resurrection of plants, and the method of achieving their astral appearance after destruction. the roman poet/philosopher lucretius (ca. 98.55 b.c.e) attacked the popular notion of ghosts by claiming they were not spirits returned from the mansions of the dead, but nothing more than thin films, pellicles, or membranes, cast off from the surface of all bodies like the exuviae (sloughs of reptiles

int he even attempted to merge his efforts with those of divine s peace mission. jones also came to see himself as possessing some of the godlike abilities claimed by divine. this new selfperception was also influenced by jones s experience among brazilian spiritists, and he was seen by followers as a prophet and miracle worker. not only could he heal, but there were a number of cases of reported resurrection from the dead. church services came to feature psychic readings and healings by jones. equally strong in jones were the marxist leanings underlying his social idealism. by 1972 the peoples temple had grown to include several congregations, with groups in san francisco and los angeles joining the older groups in indianapolis and ukiah. that same year jones leased land in the south amer

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

point where we have the right to expect veridical testimony to their claims (hyslop, 1908) see also: aliens and the dead; allingham s martian; aurora martian; brown s martians; dentons s martians and venusians; hopkins s martians; khauga; martian bees; mince-pie martians; monka; muller s martians; shaw s martians; wilcox s martians further reading hyslop, james h, 1908. psychical research and the resurrection. london: fisher unwin. smith during a wave of sightings of mysterious, never-explained airships (ufos in modern terminology) in the spring of 1897, a rockland, texas, man named john barclay claimed an encounter with a close-lipped pilot who gave only his last name. the houston daily post of april 25 reported the incident. around 11 p.m, as barclay told the story, he heard his dogs bar

FOCUS OF LIFE

dered from the damned: never can he satisfy what follows these repressions. thou who tremblest all over! thy soul shudders! thou dost perish from the poison of yesterday's armour and righteousness! o incomprehensible synonymy! o thou who art neither the vigorous kiss of my twin sexes nor its writhings of hatred and black shame. nothing is discovered of thee until i invented it: from the ceaseless resurrection of earlier deliberations. o thou syzygy of my i and self! thou becomest volatile to whatsoever is sensed. art thou the hidden wish for madness and hysteric love? o thou "untamed" within, thou shall not lose virtue-for thee i will not domesticate while generating. o idiocy! where is that path where i may wander naked in frenzy, a trespasser against all things reasonable? o time! saith

hideously pitiable cripples-"i fear? i assert this self-love to be a most secret ritual hidden by blasphemous ideographs: and he who calls, pronouncing the word fearlessly, the entire creation of women shall rush into him. what are lies-but mistimed events? what is time but a variety of one thing? what is all folly, but will? what are all beliefs but the possibilities of i? what is all future but resurrection? what is all creation but thyself? why is all existence? awake! up! up, for thine own sake- self-love discover..something that has resurrected from an archetype" o sin, where is thy violence? o love, where is thine incest? o thought, where is thy courage? o hope, where is thy faith? o self where is thy humility? o truth, where is thy mispronunciation? verily, self-love alone is comple

, death is the great chance and there grasp where thou hast before failed in body. if fate is life, then death is the hazard to alter fate! a world where will creates the afterthought in its own image. for most, death will hold mainly blank pages, but were we ever treated all alike? study your dreams in this life, it may help you in the death posture. the heaven of aaos "all things are subject to resurrection" thus spake smiling aaos, on rising from the dead. then turning towards his shadow "i come! the changing word that destroys religion, a vortex wind that shall jest in temples! again! a reveller in the marshalled order of the sexes, the mad anarch of desires, the wild satyr of wolfish kisses! once again to earth, o thou whirlwind of desire, thou drunken breath of ribald lightning! my v

f desires, the wild satyr of wolfish kisses! once again to earth, o thou whirlwind of desire, thou drunken breath of ribald lightning! my vampire chalice of ecstasy! yea, as my rapacious flame reareth before thee, thou escapeth from me with the laughing whisper of thy wonderful pleasure! o, l.c.o' cs! thou insatiable thirst of my self-love, with none but thee will i procreate "what now am i after resurrection? the sinful despair of magic? i am the iconoclast of logos: the sun-satyr of chaos! thunder and lightnings? yea, a vital gaiety to drowsy dust, to blase souls. ecstatic laughter that reverberates and awakens. i am the shuddering heights and suffocating depths of ego, slipping and becoming. inconceivable women am i. a clouded vista of abyss, wherein to visit naked, my vampire self. whe

FREEMASON BLUEBOOK

we now commit the body of our brother to its kindred dust and leave him reverently and trustingly in the hands of him who doeth all things well. friend and brother, farewell. thou art at rest from thy labor. raised by the supreme grand master's word may you hereafter share the honors of perfection, the joys of bliss immortal. chaplin:let us pray. our gracious father, with a glorious faith in the resurrection we consign the body of our brother to its grave. comfort us in our afflictions; forgive us all that thou seeth amiss; bring us finally to the celestial lodge above to be with thee forevermore. amen. response: so mote it be. chaplin: the lord bless you and keep you. the lord make his face to shine upon you and be gracious unto you. the lord lift up his countenance upon you and give you

FREEMASONS SATANISM AND SYMBOLISM

ternately blue and red. the head of the bird is light in color, and about its neck is a circlet of golden plumage. at the back of its back the phoenix has a crest of feathers of brilliant color. the phoenix, it is said, lives for 500 years, and at its death its body opens and the new born phoenix emerges. because of this symbolism, the phoenix is generally regarded as representing immortality and resurrection. the phoenix is one sign of the secret orders of the ancient world and of the initiate of those orders, for it was common to refer to one who had been accepted into the temples as a man twice-born, or reborn. wisdom confers a new life, and those who become wise are born again [p. p. 176-77] freemasons like all occultists, refer to their initiates who have completed their initiation, a

FULLER J F C SECRET WISDOM OF THE QABALAH

the light made shadow, and the saviour is the word made man. all this rests on the same law, which is the first law of creation, the one absolute law of nature, being that of distinction and harmonious balancing of opposing forces in universal equilibrium. 17 the source of messianic power. as the creation of the world was out of chaos, so must its destruction, which carries with it its spiritual resurrection, be through chaos; such is the simple logic of the qabalah. as god is the consciousness of the macrocosm, so is man the consciousness of the microcosm; such is the simple mystery of the qabalah. in the human world man is a god knowing good and evil, yet he is also the son of the god of the natural world- the creator of good and evil. as consciousness has been precipitated from the sou

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

. in their efforts to purify religion, and in the attempts to return to their more ancient faith, the disciples of zoroaster, as early as eight hundred years before christ, had adopted a highly spiritualized conception of the deity. they had taught in various portions of asia minor the doctrine of one god, a dual entity by means of which all things were created. they taught also the doctrine of a resurrection and that of the immortality of the soul. it was at this time that they originated, or at least propounded, the doctrine of hell and the devil, a belief exactly suited to the then weakened mental condition of mankind, and from which humanity has not yet gained sufficient intellectual and moral strength to free itself. this persian devil, which had become identified with winter or with

r or with the absence of the sun's rays, was now aryhman, or the "powers of darkness" and was doubtless the source whence sprang the personal devil elaborated at a later age by laotse in china. as the jews had no writings prior to the time of ezra or jeremiah, it is now believed that many of the doctrines incorporated in their sacred books were borrowed from persian, indian, and egyptian sources. resurrection from the dead, or the resurrection of the body, was for hundreds of years prior to the birth of christ an established article of egyptian and persian faith, while spiritual regeneration, symbolized by the outward typification of "being born again" was the beginning of a new life and an admission to the heavenly state. in the khordah avesta we have the following concerning the doctrine

tion from the dead, or the resurrection of the body, was for hundreds of years prior to the birth of christ an established article of egyptian and persian faith, while spiritual regeneration, symbolized by the outward typification of "being born again" was the beginning of a new life and an admission to the heavenly state. in the khordah avesta we have the following concerning the doctrine of the resurrection and that of future rewards and punishments "i am wholly without doubt in the existence of the good mazdaycinian faith, in the coming of the resurrection and the later body, in the stepping over the bridge chinvat, in an invariable recompense of good deeds and their reward, and of bad deeds and their punishment" the zoroastrians, who led the way in the great intellectual and religious

r oschederbami. he will stop the sun twenty days and twenty nights, and he will bring the 23d part of the law, and the third part of the world will be converted "the third is named sosiosch. he will be born at the end of the ages. he will bring the 24th part of the law; he will stay the sun thirty days and thirty nights, and the whole earth will embrace the law of zoroaster. after him will be the resurrection"[123] this last named son was to be born of a pure and spotless virgin, whereupon a star would appear blazing even at noonday with undiminished lustre [123] quoted by waite, history of the christian religion, p. 168 "you, my sons" exclaimed the seer "will perceive its rising before any other nation. as soon, therefore, as you shall behold the star, follow it, withersoever it shall lea

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

elements .he considered to be non-christian; thus, while no manuscript of waite's 5=6ritual has survived, the textofthebookoftheking'sdolemay be considered to give a relatively accurate illustrationoftheexperience undergone by candidates for the second order.thetemple is arranged correctly; the officers are present; the symbolism is accurate; and, above all, there is.the central themeofdeath and resurrection.norwas his poetry the only mediumthroughwhich waite gave public expression to the symbolism and idealsof his order.theywere also givenout-forthosewitheyes tosee-inthe designs of the cards that illustrate hispictorialkeytothetarot(1911).in its essence the tarot is a pack of seventy-eight cards used variously for gaming or for divination; aswithordinary playing cards, the pack is divide

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

yed; she had well-earned her priority for initiation.theceremoniesofthe second order were startling and spectacular, displaying mathers' ritual talents to thefull-eventhe name, for as a new order it required a new name, was grandiose: ordo roseae rubeae at aureae crucis, although this did no more than reflect the order's rosicrucian nature.theadeptus minor ritual was a re-enactmentofthe death and resurrection of christian rosenkreuz, involving the symbolic crucifixion of the candidate and the rising of the chief adept from the tomb, or pastos, within the seven-sided vault that was central to the ritual. both vault and tomb were intricately painted with a multitude of occult symbols, all in their correct colours, and the candidate received instruction in their meaning from the three adepts

over 'death. we seemed to have been led through the pathofmars on to a solar plane. all the planets are but rays, or differentiationsofthe sun, it is true, but some special teaching was evidently to be given us by this abrupt transition from mars, the planetofoutward expulsion and destruction, to the sun, who symbolizes the all-attracting, inward-drawing centre, and who is the planet of life and resurrection.thetarotsymbol of mars is very suggestive in this connection, also the alchemical meaning of iron, which has the same symbol as mars, and is said to be corrosive externally,butsolarinternally.(note.i think it was at this point that we asked for information concerning the hiltofthe sword, which is like a reversed cross when the point is raised. all i can remember is that the cross bar

GILBERT THE MAGICAL MASON

hebeprofoun255 dly versed in the occult meanings of the ancient philosophers. a german edition of this work, with a preface by adam booz appeared in 1782: it refers to master pianco as a master of rosicrucians in 1781. from the life of robert fludd by the revdj.b. craven, i have taken the following notes.thenext great work was the theologico-political tractate, in three parts, on life, death and resurrection, printed in 1617:itis a work showing profound contemplation. then followed his greatest taskthe historyofthe macrocosm and the microcosm, metaphysical, physical and technical:this appeared in four parts, the first part of the first volume treats of god and the macrocosm; of man as an image of god; of god before creation, of the heavens, of creation, of the music of the spheres, of arc

all old languages; compare binah, mother deity; andthe religion of freemasonry 119our third is a very close approximation to that which represen255 ted the slaying of osiris.thebattery of acclamation when the candidate is restored to light is a direct imitation of the sudden crash of feigned thunder and lightning by which the neophyte of the eleusinian mysteries was greeted.thedeath of osiris and resurrection ashorusarerepresented as the decease of the fellow craft and the raising of a new master mason.theentered apprentice is referred to three lights, these are osiris in the east, isis in the west, and horus, who was master or living lord in place of osiris, in the south. note also that there is no light in the north, the type of night,and of darkness, in this also the idea is an ancient

ts of the alchemists, and to the fourarchangels255michael, gabriel, raphael and auriel. dr a. kingsford also found a correspondence with a quaternary of noah, with his three sons, shem, japhet, and ham, who peopled the four quarters of the ancient world.thelater kabalists referred the four letters ihvh again to the human relations of father, mother, son and daughter, and to birth, life, death and resurrection: the four letters also to the river of eden, euphrates, hiddekel, gihon and pison, and the four spheres of creation, the worlds of atziluth, briah, yetzirah, and assiah. grseco-roman mythology had four rivers in itshell-styx,acheron, cocytus and phlegethon. in this matter of rivers, w.j. colville ends an analogy with four parts of the arterial system of the human body: springing from

he eleusinia in memory of her grief and joy, and she confers initiation first upon the sons of keleus, who had befriended her inhertime of grief. this most curious and suggestive story is given in the homeric hymn to demeter, written about 850b.c.,and is referred to by numerous later writers.thewhole appears to be an allegory, not only of vegatative life of seed and fruit,butofthelife, death, and resurrection of man.thesoul of man has entered upon a new sphere of existence when incarnated in the human body, lives a material life, and then once more gains enlarged powers and higher spiritual conceptions after the change, which is called death. sallust, the platonist, says that the myth of ceres has a four-fold symbolism- divine, noeticofthesoul,vital and physical.thegreater mysteries, givin

upon seven stages (1)theattainment of complete personal humility typified by christ washing the apostles' feet (2) meditation upon the scourging and sufferings of christ (3) the crown of thorns, gaining a contempt for having been humiliated (4) the crucifixion, the offering of oneself as a sacrifice (5) the mystical death and rending of the veil of matter (6) contemplation upon the burial and the resurrection of the christ (7) production of the vision of the ascension to heaven. these steps to christian exaltation are seen represented in catholic shrines in the pictures of the stations of the cross.therosicrucian mode of attaining supra-normal powers was, i have learned, by the mental faculties, by meditation, concentration and by force of will; this system also was conducted by seven meth

GLOBAL FREEMASONRY

about the truth, crude understanding of disbelief, devoted to allah, abandoning the society of ignorance, the real home of believers: paradise, knowledge of the qur'an, qur'an index, emigrating for the cause of allah, the character of the hypocrite in the qur'an, the secrets of the hypocrite, the names of allah, communicating the message and disputing in the qur'an, answers from the qur'an, death resurrection hell, the struggle of the messengers, the avowed enemy of man: satan, the greatest slander: idolatry, the religion of the ignorant, the arrogance of satan, prayer in the qur'an, the theory of evolution, the importance of conscience in the qur'an, the day of resurrection, never forget, disregarded judgements of the qur'an, human characters in the society of ignorance, the importance of

ons there were mystery schools( coles de myst res) which met in the context of a particular science, gnosis or secret knowledge. members of these mystery schools were accepted only after a long period of study and initiation ceremonies. among these schools, the first is thought to have been the school of "osiris" based on the events of this god's birth, youth, struggle against darkness, death and resurrection. these themes were ritually dramatized in ceremonies performed by clergy and in this way the rituals and symbols being presented were much more effective because of the actual participation years later, these rites formed the first circles of a series of initiated brotherhoods that would continue under the name of masonry. such brotherhoods always established the same ideals and, when

pite of this, masonic writings sometimes say of the dead that they "passed over into eternity" or other such spiritual expressions. this may appear contradictory, but it is not, actually, because all of masonry's references to the immortality of the spirit are symbolic. mimar sinan deals with this topic in an article entitled "after death in freemasonry: in the myth of master hiram, masons accept resurrection after death in a symbolic manner. this resurrection shows that truth always prevails over dcj materialism revisited death and darkness. masonry does not give any importance to the existence of a spirit apart from the body. in masonry, resurrection after death is to leave some spiritual or material work as a legacy to human beings. these make a human being immortal. those who have been

deas accepted by masonry. the ideas of masonry on this matter can be expressed in this way "after your death, the only things that will be left of you, and not die, are the memories of your maturity and what you have accomplished" this idea is a kind of philosophical way of thinking based on the principles of positivist science and reason. the religious belief in the immortality of the spirit and resurrection after death does not agree with positivist principles. masonry has taken its principles of global freemasonry dck thought from positivist and rationalist philosophical systems. so, in this philosophical question, it is connected to a different way of thinking and explanation than that of religion.85 to reject resurrection after death and to search for immortality in worldly legacy. ev

GNOSTIC HANDBOOK

the demiurge, our perception of matter and that the jail is the body (the fallen material world) itself. no one can escape reincarnation until all earthly actions have been experienced. the gnostic handbook page 81 rather than continuing to analyse each verse one by one, let me just give you a couple by themselves to consider. but they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: neither can they die any more: for they are equal unto the angels; and are the children of god, being the children of the resurrection. now that the dead are raised, even moses shewed at the bush, when he calleth the lord the god of abraham, and the god of isaac, and the god of jacob. luke 20:35-37. but thou, bethlehem ephratah

complete his task all matter must be trasnformed back to spirit. accordingly, the role of the davidic messiah was to prepare israel for a new interpretation of the kingdom of god, jesus as the davidic messiah illustrated how individual theosis was possible. for through individual theosis the particles of light may be liberated and at the omega day all light retrieved from matter. by his deat and resurrection (whether literal or as a mystery enactment) he embodied the old rites of kingship and taught how individuals through death and rebirth could become deified. during the life of jesus, he prepared his disciples for this change in spiritual technology. he taught how they could come into contact with their light selves but that only after his death could they receive the power of sophia

state of godhood. they continue to incarnate on earth working with the will (logos) of the lord of wisdom. in the end time the 144,000 in conjunction with the celestial class will fulfil the role of the "left hand of god" cleansing the planet in preparation for his return. the celestial class will be deified and unit with the pleroma. the terrestrial class are those who achieve perfection at the resurrection. they apply and follow the gnostic principles in many lives as they transform from earthly to heavenly substance. the terrestrial class will continue their development in the next great chain of being (new heaven and new earth. him that overcometh will i make a pillar in the temple of my god, and he shall go no more out: and i will write upon him the name of my god, and the name of th

rying, neither shall there be any more pain: for the former things are passed away. revelation 21:1-4 the seven stages of salvation the paths of salvation are divided into seven distinct steps. each of which we shall examine in some detail. 1 first steps. 2 faith and education. 3 baptism (initiation. 4 anointing (holy spirit. 5 overcoming the dialectic system. 6 (communion and feasts. 7 rebirth 8 resurrection. first steps: repentance the word repentance rings in the ears of most of us who had the misfortune of being brought up in christian traditions. the problem is that most people have no knowledge of what the word really means! the image of repentance in keeping with the traditions of most of western christianity, is simply to say you re sorry, you can do whatever you want as long as yo

we are not however encouraging" free for all" morality since it is clear that the celestial path is for the few and far between and can destroy those who enter it unprepared. however, for those of a special calling a life beyond conventional law and ethics will be the result. the actual path of celestial transfiguration involves a special spiritual technology which was revealed by jesus after his resurrection to his disciples, with final revelations being given to paul in what are now known as the mysteries. the secret of the qadesh jesus said" when you make the two one, and when you make the inside like the outside, and the outside like the inside, and the above like the below and when you make the male and the female one and the same, so that the male not be male nor the female female..t

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

embankment of dazzling white fire flaming walls. between the higher and lower worlds is a narrow bridge, a rope, a ladder or a gateway through which only the transfigured can pass. the best known symbol of this abyss is the cross (stauros, it is pre-christian in origin and includes pre and post christian symbolism. it emphasises that only through death to the world of the archons and rebirth and resurrection to light, can we enter the treasury. in the hermetic tradition, saturn (binah) is seen as the guardian of the abyss. after the soul has left earth it must venture through the seven planets, however only with correct passwords and codes can it pass each obstacle. when it confronts saturn the soul is truly tested, only if it is of the light kingdom will it be allowed to pass. if it fail

mbered body except his phallus (the fallen reproductive system. then, at last, thoth (god of gnosis) creates for isis an artificial phallus (creative forces from the light world) and as a result osiris is o osiris is risen. fig 29 gnostic theurgy page 109 resurrected light being, the one who has come from the treasury of light (fig 29) these interpretations of inri and iao centre on the death and resurrection of the gnostic and the awakening of the light being within. of course, this returns us to the start of the formulae, inri as written on the top of the cross used to crucify christ. the formula of yhvh yhvh is another formulae of great importance in the esoteric tradition. while many religious groups have translated this formula as jehovah and interpreted it as the personal name of god

state of godhood. they continue to incarnate on earth, working with the divine will (logos. at the omega day the 144,000, in conjunction with the celestial class, will fulfil the role of the "left hand of god, cleansing the planet in preparation for his return. they will be translated to become immortals within the heavenly hierarchy. the terrestrial class are those who achieve perfection at the resurrection. they apply and follow the gnostic principles through many lives as they transform from earthly to heavenly substance. they follow the will of the pleroma and are reborn as his children on the restored new earth. him that overcometh will i make a pillar in the temple of my god, and he shall go no more out: and i will write upon him the name of my god, and the name of the city of my go

c to static. while an extensive study will be made of the festivals, in both theory and practice, in later volumes, it is useful to appreciate their juxtaposition with festivals of the world. the feasts of light celebrate the liberation of man from matter, while traditional earth festivals used in most pagan traditions focus on the worship of the earth itself. earth systems focus on the death and resurrection of the earth and by default make the celebrator subservient to the earth. gnostic festivals focus on the death of the dialectic and resurrection of the static, and by default make the celebrant triumphant over earth and a partaker of the powers of light. life on the path life on the path is difficult, it is a battle between the things of the world and the treasury of light. in the gno

the world of the archons was available! even the astral/etheric worlds were under the influence of the fallen system. jesus therefore came to demonstrate that the death system of the dialectic could be overcome and this is exactly what he did! throughout the old testament the messiah is foretold in both type and in prophecy. the whole body of law, sacrifice and ceremony foreshadowed the death and resurrection of jesus; the furniture, fabrics, structure..all aspects of the tabernacle, hinted at what was to come and the sacrifice of the lamb was to foretell this future role. in the cosmology of the bogomils, as the fall was caused by an immortal, satanel, so the power of the fall could only be destroyed by an immortal- michael. by fulfilling the prophecies and becoming a willing sacrifice je

GOLDEN DAWN RITUALS K

s, and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief adept "mighty adeptus major, thy wand and its meaning" second adept "a wand terminating in the symbol of the binary and surmounted by the tav cross of life, or the head of the phoenix, sacred to osiris. the seven colors between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from death" chief adept "my wand is surmounted by the winged globe, around which the twin serpents of egypt twine. it symbolizes the equilibrated forces of the spirit and the four elements beneath the everlasting wings of the holy one. associate adeptus minor, what are the words inscribed upon the door of the vault, and how is it guarded" third adept "post centum viginti annos patebo

lid is removed and placed beside it. the chief adept stands between the pastos and the lid facing the door of the vault with his arms crossed. second adept stands at the head of pastos and the third adept at the foot. other adepts form a circle around, and join wands over the head of chief, then they separate wands from head and give the sign of 5=6 grade) chief adept (slowly and loudly "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live. and whosoever liveth and believeth in me shall never die. i am the first and i am the last. i am he that liveth but was dead and behold i am alive forevermore, and hold the keys to hell and of death" 13 (chief adept quits the circle, the second adept follows, then the other members, with the third adept las

GOLDEN DAWN RITUALS ZAM11

tep 6 look at your spiritual body and say "i call upon the divine white brilliance to descend upon very honored frater/soror_ in the name of isis (make 'l, apophis (make 'v, osiris slain (make cross) and risen (make sign of osiris risen. iao! let the divine light descend" see the divine light descend upon your spiritual body "buried within the light in a mystical death, rising again in a mystical resurrection, cleansed and purified through the brilliance of the light divine thou dweller of the invisible. like our master hast thou suffered tribulation, pain, poverty, torture, and sorrows that lead unto the black cross of obligation and death. these sorrows have not been nor will be in vain, but rather the purification of spiritual initiation leading to the pure gold. in the alembic of thy h

x om pax. light in extension. iao! let the divine light descend" step 10 walk forth and enter the double, feeling as one glorified in light yet remaining still in the osirian god form. say "do not touch me, for i have not yet ascended unto my father" step 11 now rise in the planes to the highest point of pure white brilliance. atune yourself with your higher genius. feel any inspiration "i am the resurrection and the life. whosoever believeth in me though he were dead yet shall he live, and whosoever liveth and believeth in me shall never die. i am the first and the last. i am he that liveth and was dead, and behold i am alive forever more and i hold the keys of hell and of death. for i know that my reedmer liveth and that he shall stand in the latter of days upon the earth. i am the way

GOLDEN DAWN RITUALS ZAM13

e re-opening of the mark. the chief adept goes last, placing the mark on his own body (at this point, all kneel before the cross) third adept (vibrates "eli eli lama sabachthani, my god! my god! why has thou forsaken me" second adept "unto you father, do we commend our spirit (all kneel with the forehead to the ground for approximately five minutes) 8 second adept "o yehashuah, thou art truly the resurrection and the life, with thy merciful aid, the divine light of kether stands before us" chief adept (invokes tiphareth "o god the vast one thou who art in all things. o nature, thou self from nothing. for what else can i call thee? in myself i am nothing, in thee i am self and exist in thy self from nothing. live thou within me and bring me unto the self which is in thee. we desire the atta

, the grace of the world. the heart girt with a serpent is my name. come thou forth and follow me and make all spirits subject unto me so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire and every spell and scourge of god the vast one may be obedient unto me. iao. such are the words "i am the resurrection and the life, he who believeth in me though he were dead yet shall he live, and he who believeth in me who liveth shall never die. i am the first and the last, i am he who liveth and was dead, and behold, i am alive evermore. i am the way, the truth and the life, no man cometh unto the father but by me. i have passed from the gates of the darkness into the light. i have entered the in

GOLDEN DAWN RITUALS ZAM14

ome in the light of wisdom. i come in the mercy of light, the light hath healing in its wings_(his/her name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 21 return to the pillars, and visualize the descent of the brilliance above. step 22 "i am the resurrection and the life. whosoever believeth in me though he were dead, yet shall he live, and whosoever liveth and believeth in me shall never die. i am the first, and the last. i am he that liveth and was dead, and behold, i am alive for evermore and hold the keys of hell and of death. for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the way, t

GOLDEN DAWN RITUALS ZAM18

aat, because i know the names of these gods who are in it, the followers of the great god" all vibrate several times "ankh ptah sekher osiris" step 19 after, strengthening the osirian god form, after having confessed the negative confession and been found perfect before the forty-two assessors and the judgment of thoth in the hall of maat, stand again in the sign of osiris risen and say "i am the resurrection and the life. whosoever believeth in me though he were dead, yet shall he live, and whosoever liveth and believeth in me shall never die. i am the first, and the last. i am he that liveth and was dead, and behold, i am alive for evermore and hold the keys of hell and of death. for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the way, t

GOLDEN DAWN RITUALS ZAM2

astrology i y f n n h r r a i y f! f is the pure virginal state of nature. this sign relates unto the great goddess isis! h is the sign of death and regeneration. it is also a sign of energy in that ?ruleth. this sign relates to apophis, the greek for set, the slayer of osiris! 0 is the sign of life and light. it is the great life and light giver to the earth. it is, most importantly, the sign of resurrection; for the sun sets in the winter and rises to begin anew in a (vernal equinox. this sign relates to osiris, the glorified one, hwchy! f, it is after resurrection that all is refreshed and returned back unto f, the virginal state. 3 this brings forth the three primary forces in the egyptian pantheon of: isis birth life apophis death destruction osiris rebirth resurrection it is the myst

ebirth resurrection it is the mystical cycle of: life- death- rebirth the letters: isis i apophis a osiris o a notarikon formulated from the first three letters of isis, apophis, and osiris, formulate the divine name of the gnostic iao. this is pronounced in ritual work as: eeeee- aaaahh- oooohhh (reference of a deeper understanding of iao can be found in the book of enoch 3) hwchy is a symbol of resurrection and it is only through death that we can rise again unto life "for if you will die with hwchy ye shall rise with him" osiris becomes osiris onnophoris, the justified one, only after death and resurrection. this is symbolized by the light of the sun, the golden dawn, rising in the darkness of early morning. light! the master jesus said "i am the light of the world" so, if we wish to ri

ight of the sun, the golden dawn, rising in the darkness of early morning. light! the master jesus said "i am the light of the world" so, if we wish to rise into light and illumination, we must be prepared to "carry our cross" and become transformed on the cross of suffering. let us recall the words of the chief adept in the pastos "buried with that light in a mystical death, rising in a mystical resurrection, cleansed and purified by him, our master, o brother of the cross and rose. like him, o adepts of all ages have ye toiled. like him have ye suffered tribulation. poverty, torture and death, have ye passed through. they have been but the purification of the gold. in the alembic of thine heart, through the athanor of affliction, seek thou the true stone of the wise" the above can be sym

ffliction, seek thou the true stone of the wise" the above can be symbolized as "light" 4 in latin, the spelling for light is lvx. this is pronounced "lux" the "u" sounds like the "u" in the word tube. the lvx becomes especially important to the adept because of the way it fits with the various seasons of the year. it is through these seasons that the sun passes from light todarkness and death to resurrection. it is through these seasons that we pass from our "natural self" unto an alchemical death, and finally, unto perfected light and life. it is here at this point that we can say "i am the way, the truth and the life. he who believeth in me, though he be dead, yet shall he live, and whosoever liveth and believeth in me shall never die" we have transformed our "natural self" into the sel

GOLDEN DAWN RITUALS ZAM20

ond honey and spice and all perfections, i will dwell therein with my lord, ynda, forever" step 28 visualize and attract the genius from above by aspiration. vibrate the name hyha by the formula of the middle pillar, and circulate, striving by all the power of the 11 human will to exalt yourself into the genius. then, circumambulate three times. return to the pillars, and face east. say "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live; and whomsoever liveth and believeth in me shall never die. i am the first and the last. i am he that liveth and was dead, and behold, i am alive for evermore and hold the keys of hell and of death. for i know that my redeemer liveth, and that he shall stand at the latter days upon the earth. i am the way, t

GOLDEN DAWN RITUALS ZAM21

ose skin is a flaming orange as though it burned in a furnace, thee, thee i invoke. behold, i am yesterday, today, and the brother of tomorrow. i am born again and again. mine is the unseen force whereof the gods are sprung, which is as life unto the dwellers in the watchtowers of the universe. i am the charioteer of the east; lord of the past and the future. i see by my own inward light; lord of resurrection who cometh forth from the dust, and my birth is from the house of death. oh, ye two divine hawks upon your pinnacles who keep watch over the universe, ye who company the bier to the house of rest, and pilot the ship of ra, ever advancing onwards to the heights of heaven. thou art lord of the shrine which standeth in the center of the earth. behold! he is in me, and i am in him. mine i

GOLDEN DAWN RITUALS ZAM5

of twenty-one times. step 3 3 visualize the black fire of utter brilliance beyond comprehension, forming the letter c superimposed upon the divine white brilliance in rtk. step 4 vibrate alga (four to twenty-one times. step 5 your mind should be totally focused on the divine white brilliance, the letter c, and your higher spiritual self (the divine genius therein. now say the following "i am the resurrection and the life, he that believeth in me though he were dead, yet shall he live, and whosoever believeth in me shall never die. i am the first and the last. i am he that liveth and was dead and behold i am alive evermore and hold the keys to hell, for i know that my redeemer liveth and he shall stand at the latter days upon the earth. i am the way, the truth, and the life, no man cometh

GOLDEN DAWN RITUALS ZAM7

ose skin is a flaming orange as though it burned in a furnace, thee, thee i invoke. behold, i am yesterday, today, and the brother of tomorrow. i am born again and again. mine is the unseen force whereof the gods are sprung, which is as life unto the dwellers in the watchtowers of the universe. i am the charioteer of the east; lord of the past and the future. i see by my own inward light; lord of resurrection who cometh forth from the dust, and my birth is from the house of death. oh, ye two divine hawks upon your pinnacles who keep watch over the universe, ye accompany the bier to the house of rest, and pilot the ship of ra, ever advancing onwards to the heights of heaven. thou art lord of the shrine which standeth in the center of the earth. behold! he is me, and i am in him. mine is the

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

today is the river desguardero. indian tradition asserts that the boat struck the land with such force it created the river desguardero, which before then did not exist. and on the water so released the holy body was carried many leagues away to the sea coast at africa..3 boats, water and salvation there are curious parallels here to the story of osiris, the ancient egyptian high god of death and resurrection. the fullest account of the original myth defining this mysterious figure is given by plutarch4 and says that, after bringing the gifts of civilization to his people, teaching them all manner of useful skills, abolishing cannibalism and human sacrifice, and providing them with their first legal code, osiris left egypt and travelled about the world to spread the benefits of civilizatio

the dead (trans. e. a. wallis budge, arkana, london and new york, 1986, p. 21. graham hancock fingerprints of the gods 146 and believed by archaeologists to date back to pre-dynastic times.20 the high priest and four assistants participated, wielding the peshenkhef, a ceremonial cutting instrument. this was used to open the mouth of the deceased god-king, an action thought necessary to ensure his resurrection in the heavens. surviving reliefs and vignettes showing this ceremony leave no doubt that the mummified corpse was struck a hard physical blow with the peshenkhef.21 in addition, evidence has recently emerged which indicates that one of the chambers within the great pyramid at giza may have served as the location for the ceremony.22 all this finds a strange, distorted twin in mexico

acles were preserved in ancient egypt? there, in one typical tradition, a magician was said to have raised into the air a huge vault of stone 200 cubits long and 50 cubits broad ?12 9 mexico: rough guide, harrap-columbus, london, 1989, p. 354. 10 the mythology of mexico and central america, p. 8. maya history and religion, p. 340. 11 see chapter ten. 12 e. a. wallis budge, osiris and the egyptian resurrection, the medici society ltd, 1911, volume ii, p. 180. graham hancock fingerprints of the gods 156 uxmal. the sides of the stairway i was climbing were richly decorated with what the nineteenth-century american explorer john lloyd stephens described as a species of sculptured mosaic .13 oddly, although the pyramid of the magician had been built long centuries before the conquest, the symbo

accidents, could denote the global influence of an ancient, though as yet unidentified, guiding hand? if so, could it be that same hand, during and after the last ice age, which drew the series of highly accurate and technically advanced world maps reviewed in part i? and might not that same hand have left its ghostly fingerprints on another body of universal myths? those concerning the death and resurrection of gods, and great trees around which the earth and heavens turn, and whirlpools, and churns, and drills, and other similar revolving, grinding contrivances? according to santillana and von dechend, all such images refer to celestial events5 and do so, furthermore, in the refined technical language of an archaic but immensely sophisticated astronomical and mathematical science:6 this

in the kali age, the scriptures say, shall decay flourish, until the human race approaches annihilation. 31 dogs, uncles and revenge it was a dog that brought us to these decaying times. we came here by way of sirius, the dog star, who stands at the heel of the giant constellation of orion where it towers in the sky above egypt. in that land, as we have seen, orion is osiris, the god of death and resurrection, whose numbers perhaps by chance are 12, 30, 72, and 360. but can chance account for the fact that these and other prime integers of precession keep cropping up in supposedly unrelated mythologies from all over the world, and in such stolid but enduring vehicles as calendar systems and works of architecture? santillana and von dechend, jane sellers and a growing body of other scholars

. as we have already noted, no mummy had ever been found in this latter chamber, nor any inscriptions, with the result that the so-called pyramid of khafre was wholly anonymous. latter-day adventurers had, however, carved their names on to its walls notably the former circus strongman giovanni battista belzoni (1778-1823) who had forced his way into the 9 see, for example, osiris and the egyptian resurrection, volume ii, p. 180. 10 the pyramids of egypt, p. 117. graham hancock fingerprints of the gods 301 monument in 1818. his huge and flamboyant graffito, daubed in black paint high on the south side of the chamber, was a reminder of basic human nature: the desire that all of us feel to be recognized and remembered. it was clear that khafre himself had been far from immune from this ambiti

return journey to abydos and luxor. many matters had to be taken into account, including the fact that some of the areas we would be passing through had recently been targets of terrorist attacks by islamic militants. eventually we agreed 17 the gods of the egyptians, volume ii, p. 264. 18 blue guide, egypt, p. 509; see also from fetish to god in ancient egypt, pp. 211-15; osiris and the egyptian resurrection, volume i, p. 31ff; the encyclopaedia of ancient egypt, p. 197. graham hancock fingerprints of the gods 346 on a price and arranged to set off early the following morning. graham hancock fingerprints of the gods 347 chapter 41 city of the sun, chamber of the jackal mohamed picked us up at our hotel in heliopolis at 6 a. m. when it was still half dark. we drank small cups of thick blac

val suggests that the benben may have been an oriented meteorite: from depictions it would seem that this meteorite was from six to fifteen tons in mass. the frightful spectacle of its fiery fall would have been very impressive, p. 204. 13 the penguin dictionary of religions, penguin books, london, 1988, p. 166. 14 e.g. the egyptian book of the dead, introduction, p. xlix; qsiris and the egyptian resurrection, volume ii, pp. 1-11. graham hancock fingerprints of the gods 350 egypt. the priests of heliopolis, after all, had taught of the creation, but who had taught them? had they sprung out of nowhere, or was it more likely that their doctrine, with all its complex symbolism, was the product of a long refinement of religious ideas? if so, when and where had these ideas developed? i looked u

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

strange turn of phrase. for example, george adamski s long-haired visitor from the sky calling for peace on earth and good will, one orthon, decodes readily to the name jesus. the name adamski means son of adam he is said to have returned from the dead with a new name and renewed youth, apparently raised by orthon and friends in a bizarre parallel to the new testament s promise of redemption and resurrection. in the west virginia flap of the mid-1960s, we can see now that the beings with funny names who appear dotted among the so-called mothman accounts predict the latter, along with the very real and tragic silver bridge disaster, for anyone who took the trouble to decode their names. but indrid cold and carl ardo appear in 1966 and 1967, and the classical solution to the cipher in the b

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

this manual, are used to strengthen the cirde. lamps or candles can be used outside the circle to ward off the forces of darkness. the altar. an altar is usually placed within the de. it symbolizes the foundation of your work. the altar should be foursquare to symbolize the stable basis of the magick to be used as well as your fixed will. the altar can be made of either oak (rigidity) or acacia (resurrection. the wand. this is the most important of the magical instruments. the wand symbolizes your magical will as 54 well as your wisdom and your word. it is the principie weapon of the magias. the wand is used in both invocations and evocations. yours is also ara embodiment of your creative power. when charged with a masculine force iit symbolizes the lingam. in enochian magick the wand is

GREY W G CONDENSATION OF KABBALAH

ng comprehension. 4 chesed, mercy. a cheerfully benevolent uncrowned but throned king. 5 gevurah, severity. an armed warrior, usually in a chariot. 6 tiferet, beauty. three related figures which are really the same divine king at different stages. first a young naked child (incarnation, second a crucified body (sacrifice, third a crowned and robed priest-king (transformation. the birth, death and resurrection of sacred kings. 7 netzach, victory. a beautiful young woman with a palm branch. 8 hod, glory. an hermaphrodite with the grace of both sexes. 9 yesod, foundation. a naked and virile man. 10 malchut, the kingdom. a young female representing nature clothed as a bride, because nature was regarded as the proper mate of mankind symbolised by the shechinah or visible signs of the presence o

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

tts, ohg. scaz meant simply numus, and has only gradually acquired the sense of our schatz, thesaurus, gaza; as late as the 13th cent, schatz had simply the meaning of money, wealth (flore 7749. troj. 2689. 3171. ms. 2, u6, not of depositing and guarding. the generally diffused belief that treasures sleep in the bosom of the earth causes 0. v. 4, 23, in speaking of the earthquake at the saviour's resurrection, to say 'sih scutita io gilicho thiu erda kraftlicho, ioh si sliumo thar irgab thaz dreso thar in iru lag' gave up the treasure that in her lay. the treasure being buried deep down, it follows, that whoever would gain possession of it, must dig it up (heben, heave. it is supposed that the treasure moves of itself, i.e. slowly but steadily strives to come to the surface, it is commonly

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

receptacles nearly square. m. fred. troyon of french switz, who has carefully explored and ob served many old graves, expressed to me his opinion, that by this singular treat ment of dead bodies it was prob. intended to replace man in the same posture that he maintained in the womb before birth. thus the return into mother earth would be at the same time an intimation of the coming new birth and resurrection of the embryo. 3 the servians, by way of protesting, say tako mit zemlie! so (help) me earth. a gaelic saw (armstrong sub v. coibhi, priest, supra p. 92 note) declares: ged is fagus clach do n lar, is faigse na sin cobhair choibhi, near as a stone is to the ground, the coibhi s help is nearer still, which seems to imply the earth s prompt assistance as well as the priest s. eaeth. 643

GRIMOIRE OF TURIEL

r of the spirits of jupiter, appointed thereunto by the creator of all things visible and invisible, do swear and promise, and plighting faith and troth unto thee in the presence, by, and before the great lord of heaven and the whole company of heaven, by all the holy names of god, do swear and bind myself unto thee, by all the contents of god s sacred writ, by the incarnation, death and passion, resurrection, and glorious ascension of jesus christ, by all the holy sacraments, by the mercy of god, by the glory and eyes of heaven, by the forgiveness of sin, and hope of eternal salvation, by the great day of doom, by all the angels and archangels, seraphim, cherubim, dominations, thrones, principalities, powers, and virtues, patriarchs, prophets, saints, martyrs, innocents, and all others of

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

bbing life at the west, to its dismal darkness of the north, likewise teaches man that life is continuous and immortal, rising again and again in the east, the south, and the west. in the east is the new life begun. from the east comes forth the glory of god "which is of god" therefore, in our lodges, the east is the point in which all fratres and sorores seek that dawn of illumination and divine resurrection, from the "dismal darkness of the north" that will make them free from the superstitions of darkness (ignorance, and the fears of night (evil. for this reason, the east is always respected and saluted, as the "place of divine illumination and resurrection" it must be so regarded at all times, and must never be occupied by the profane (unilluminated, uninitiated) or the unworthy. the "

th laid it aside. but the rose, in all its sweetness and perfect development, shall remain with thee as a symbol of the unfolding of thy soul experience. to symbolize this, i do now remove from thine apron the rose, and in the hand of thine earthly body i place another rose, fresh from life, with fragrance, and purity, that it, too, may return unto the dust of the earth to rise again and, through resurrection, become manifest in all its glory. g ganglion.a mass of neuron cell bodies, which serve or function as a center for various nerve impulses. here the exchange, translation, or transmutation of such impulses, and a coordination of the influences passing into or through such body is effected. a ganglion is therefore like a central station of a telephone system or a switchboard for certai

he central chamber devoted to the general convocation and formal study of god's works. it is the "inner" or "middle" chamber, the soul of the temple, the first circle within the great circle. our lodges represent the surface of the earth with four cardinal points. the east of the lodge is the first point on the horizon. in the east the new life is begun. it is the place of divine illumination and resurrection. 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

HAMIL THE ROSICRUCIAN SEER

ood should come from it.therappings, the movings, the appearance on earth of deceased persons, and thegiftof tongues, are sent for no actual divine purpose,butto convince the outward and bodily sense.thefiner, higher, and more secret communications of spirits with man, are utterly destroyed by disbelief and ridicule.2.-lnacts ch, 23, v. 8 and 9, it iswritten-'forthe sadducees say that there is no resurrection,-neither angel norspirit'-andagain-'butif an angel or spirit hath spoken to him, let us not fight against god' may i ask what is the distinction between spirits and angels here made? c.a.-thereare many kinds of spirits. angels are spirits;butevery spirit is not an angel. there are planetaryspirits,255atmosphericspirits-wanderingspirits,-andspirits that animate the body.theheavenly hos

HANDBOOK OF EGYPTIAN MYTHOLOGY

ples seem to have received little royal support during the fourth and fifth dynasties. the huge pyramid complexes of this era seem to concentrate wholly on the divinity of the king, but this is partly an accident of preservation. reliefs and statues in the badly damaged pyramid temples did once show the king interacting with many of the deities of egypt. pyramid complexes have been interpreted as resurrection machines for the king and as models of the egyptian cosmos, making them a kind of mythology in solid form.18 the kings of the fifth dynasty had smaller pyramids, but several of them built magnificent temples for the sun god. the favored elite who served old kingdom rulers were rewarded with beautifully decorated tombs in the royal cemeteries. many of these tomb owners had personal nam

ally, the finest temple at abydos was built by seti i, a king who was named after seth, the great enemy of osiris.50 this temple of seti i is so large and well preserved that its scenes and inscriptions have been used to reconstruct the daily ritual that went on in every egyptian temple. this ritual was influenced by the concept of the daily rebirth of the sun god and by the myth of the death and resurrection of osiris.51 some episodes from the osiris myth are shown in the temple of seti i, with the king in the role of horus. these include a very rare depiction of isis in bird form magically conceiving horus by sexually arousing her murdered husband. this was a moment of triumph and hope, but it was still not intended to be seen by any but the highest grade of priests. the murder of osiris

de, the land appeared to rise up like the primeval mound, and the fields could be planted. the growth cycle of food crops (particularly wheat and barley) was linked to the myth of osiris. the scything down of the grain and its trampling and winnowing were equated with the murder and dismemberment of the good god. the sprouting of the seed that began the next agricultural cycle was celebrated as a resurrection for osiris. there were annual festivals in which corn mummies miniature figures of osiris filled with mud and seeds were planted in sacred areas and watered till they sprouted.51 these ceremonies were not just a remembrance of long-ago events; the death and renewal of osiris were seen as archetypal acts that maintained the cosmos. the mutilation and dismemberment of osiris could also

ms to have meant the one whose body did not decay, but it was later interpreted as the beneficent one. the actual raising of osiris seems to be accomplished by horus presenting the power of his eye to osiris. a middle kingdom royal ritual equates the body of osiris with barley and seth with the donkeys who thresh the grain by trampling on it. this is the earliest definite example of the death and resurrection of osiris being linked to the annual cycle of the reaping and sowing of crops. like the virile min, osiris could be worshipped as a god of agricultural fertility. ithyphallic corn mummies were made and buried during festivals of osiris. their magical purpose was to give new life to the dead, just as the seed corn grew into new plants. the body of osiris could also be shown regeneratin

ead. 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, to help the tomb owner attain resurrection. figures of sokar were prepared as part of the month-long khoiak festival, the annual reenactment of the mysteries of osiris. the instructions for making these figures were said to be based on a divine prototype. the goddess shentayet of busiris made a new body for sokar out of clay, dates, sweet-smelling spices, and precious stones and metals. the mixture was shaped into an egg and t

od. each egyptian month was made up of three ten-day weeks. delta, the the area of northern egypt in which the nile splits into several branches before reaching the mediterranean sea. demiurge a being who begins the process of creation. demotic an egyptian script developed by the seventh century bce and a phase of the language. djed pillar a symbol of endurance that came to be associated with the resurrection of the god osiris (see deities, themes, and concepts. double crown royal headdress combining the red crown of lower egypt and the white crown of upper egypt. duat (dat) the egyptian underworld. a realm below or beyond the earth inhabited by gods, demons, and the dead. ennead a group of deities, usually nine in number, who act together. the great ennead was the ennead of heliopolis (se

HEAVEN HELL

s, and copies of the lxxiind and lxxxixth chapters of the book of coming forth by day cut on his alabaster sarcophagus. the chapter which thothmes iii. believed to be all-powerful is entitled "chapter of not letting the body perish" and if its words really express his convictions, he must have been terrified at the idea of his material body falling into dust and decay, and must have hoped for its resurrection through osiris. the chapters which seti i. had cut on his sarcophagus are entitled the "chapter of coming forth by day, and of making a way through ammehet" and the "chapter of causing the soul to be united to its body in the underworld" in the former he declares that p. 24 he knows the names of the gods who preside over the other world, and also the proper words of power, and because

hes of foes or from the authorities, and have gone forth to his assistance. not only would their spirits defend their spirit relative in the other-world, p. 73 but they would also defend him by exactly the same means which their bodies would have employed to defend his body upon earth. from one end of the chapter to the other there is no mention of osiris, who in later times became the god of the resurrection, and it is quite clear that the deceased believed that his reunion with his ancestors and family could be brought about without the help of any god, simply by the recital of the chapter "millions of times with never-ending regularity" the repetition of the whole chapter was unnecessary, for if a man recited the words of the rubric an infinite number of times he would not only be able

hack apep in pieces for him. immediately beyond these we see represented the transformation of afu-ra into the living sun-god. here is the five-headed serpent asht-hrau, and on his back lies the dead sun-god; with his right hand, which is raised above his head, he is drawing to himself the beetle of khepera, which is the type of regeneration, click to view the serpent asht-hrau. or new birth, or resurrection. this is the equivalent of the scene in the book aim-tuat where the beetle descends from the vault of night, and joining itself to the boat of afu-ra revivifies the dead sun-god (see vol. i, p. 103. that this revivification of am-ra should take place at the end of the sixth division is quite correct, for at this point the god arrives at the most northerly limit of his course. he has t

HELENA BLAVATSKY THE KEY TO THEOSOPHY

d you expect the man of flesh, or the temporary personality, his shadow, the "astral" his animal instincts and even physical life, to survive with the "spiritual ego" and become everlasting, eternal? naturally all this ceases to exist, either at, or soon after corporeal death. it becomes in time entirely disintegrated and disappears from view, being annihilated as a whole. q. then you also reject resurrection in the flesh? a. most decidedly we do! why should we, who believe in the archaic esoteric philosophy of the ancients, accept the unphilosophical speculations of the later christian theology, borrowed from the egyptian and greek exoteric systems of the gnostics? q. the egyptians revered nature-spirits, and deified even onions: your hindus are idolaters, to this day; the zoroastrians wo

trine, which shows man a septenary during life; a quintile just after death, in kamaloka; and a threefold ego, spirit-soul, and consciousness in devachan. this separation, first in "the meadows of hades" as plutarch calls the kamaloka, then in devachan, was part and parcel of the performances during the sacred mysteries, when the candidates for initiation enacted the whole drama of death, and the resurrection as a glorified spirit, by which name we mean consciousness. this is what plutarch means when he says: and as with the one, the terrestrial, so with the other celestial hermes doth dwell. this suddenly and with violence plucks the soul from the body; but prospina mildly and in a long time disjoins the understanding from the soul (proserpina, or persephone, stands here for postmortem ka

belief in the descent of the spiritual ego into the lower self; the latter inculcates the necessity of endeavoring to elevate oneself to the christos, or buddhi state. q. by teaching the annihilation of consciousness in case of failure, however, don't you think that it amounts to the annihilation of self, a in the opinion of the non-metaphysical? a. from the standpoint of those who believe in the resurrection of the body literally, and insist that every bone, every artery and atom of flesh will be raised bodily on the judgment day-of course it does. if you still insist that it is the perishable form and finite qualities that make up immortal man, then we shall hardly understand each other. and if you do not understand that, by limiting the existence of every ego to one life on earth, you m

ased upon interpretation, therefore, upon the secondhand testimony of seers; ours upon the invariable and unvarying testimony of seers. the ordinary christian theology, for instance, holds that man is a creature of god, of three component parts-body, soul, and spirit-all essential to his integrity, and all, either in the gross form of physical earthly existence or in the etherealized form of post-resurrection experience, needed to so constitute him forever, each man having thus a permanent existence separate from other men, and from the divine. theosophy, on the other hand, holds that man, being an emanation from the unknown, yet ever present and infinite divine essence, his body and everything else is impermanent, hence an illusion; spirit alone in him being the one enduring substance, an

eusinian mysteries were the most famous and the most ancient of all the greek mysteries (save the samothracian, and were performed near the hamlet of eleusis, not far from athens. epiphanius traces them to the days of iacchos (1800 bc) they were held in honor of demeter, the great ceres, and the egyptian isis; and the last act of the performance referred to a sacrificial victim of atonement and a resurrection, when the initiate was admitted to the highest degree of epopt. the festival of the mysteries began in the month of bo dromion (september, the time of grape-gathering, and lasted from the 15th to the 22nd-seven days. the hebrew feast of tabernacles-the feast of ingatherings-in the month of ethanim (the seventh) also began on the 15th and ended on the 22nd of that month. the name of th

nce universal doctrine, which taught that the ego is born on this earth an innumerable number of times. now-a-days it is denied by christians, who seem to misunderstand the teachings of their own gospels. nevertheless, the putting on of flesh periodically and throughout long cycles by the higher human soul (buddhi-manas) or ego is taught in the bible as it is in all other ancient scriptures, and "resurrection" means only the rebirth of the ego in another form (see theosophical glossary) reuchlin, john a great german philosopher and philologist, cabalist and scholar. he was born at pfortzheim in germany, in 1455, and early in youth was a diplomat. at one period of his life he held the high office of judge of the tribunal at tubingen, where he remained for eleven years. he was also the prece

HP LOVECRAFT THE CALL OF CTHULHU

or did not this star-fashioned image prove it- but that shape was not made of matter. when the stars were right, they could plunge from world to world through the sky; but when the stars were wrong, they could not live. but although they no longer lived, they would never really die. they all lay in stone houses in their great city of r'lyeh preserved by the spells of mighty cthulhu for a glorious resurrection when the stars and the earth might once more be ready for them. but at that time some force from outside must serve to liberate their bodies. the spells that preserved them intact likewise prevented them from making an initial move, and they could only lie awake in the dark and think whilst uncounted millions of years rolled by. they knew all that was occurring in the universe, for th

ISIS UNVEILED

sed of witchcraft, and of carrying about him the figure of a skeleton a potent agent, as it is asserted, in the operations of the black art. but one of the beat and most un- questionable proofs of our assertion may be found in the so-called museo gregoriano. on the sarcophagus, which is paneled with bas- reliefs representing the miracles of christ" may be seen the full figure of jesus who, in the resurrection of lazarus, appears beardless "and equipped with a wand in the received guise of a necromancer [f] whilst the corpse of lazarus is swathed in bandages exactly as an egyptian mummy" had posterity possessed several such representations executed during the first century when the figure, dress, and every-day habits of the reformer were still fresh in the memory of his contemporaries, perh

s was a kabalist; unless indeed we have to adopt the doctrine of the french spiritists and suspect him of bdieving in [penonai\ reincarnation. except the kabalistic sect^ of the essenes, the nazarenes, the disciples of shimon ben yo'hai, and hillel, neither the orthodox jews, nor the galileans, believed or knew anything about the doctrine of penavtaium. and the sadduoees rejected even that of the resurrection "but the author of this reatitutw was mosah, our master, upon whom be peace! who was the revoltitio [transmigration] of seth and hebel, that he might cover the nudity of his father adam i*rtmta" says the kabala" thus the hint of jesus that john was the raxautio, or transmigration, of elias, seems to prove beyond any doubt the sduiol to which he belonged. until the present day uninitia

nd perfected the system by making it completely 'heathen' for it is the chaldaean anu- bel-hoa, merging into mylitta "then while this month [of mary" adds dr. preston "begins in the paschal season the month when na- ture decks herself with fruits and flowers, the harbingers of a bright har- vest let us, too, begin for a golden harvest. in this month the dead come up out of the earth, figuring the resurrection; ao when we are kneeling before the altar of the holy and immaculate mary, let us remember that there should come forth from us the bud of promise, the bower of hope, and the imperishable fruit of sanctity" this is precisely the substratum of the pagan thought, which, among other meanings, by the rites of the resurrection of osiris, adonis, bac- chus, and other slaughtered sun-gods, s

ao when we are kneeling before the altar of the holy and immaculate mary, let us remember that there should come forth from us the bud of promise, the bower of hope, and the imperishable fruit of sanctity" this is precisely the substratum of the pagan thought, which, among other meanings, by the rites of the resurrection of osiris, adonis, bac- chus, and other slaughtered sun-gods, symbolized the resurrection of all nature in spring, the germination of seeds that bad been dead and sleep- ing during winter, and so were allegorically said to be kept in the under- world (hades. they are typified by the three days passed in hell before their resurrection by hercules, christos and others. this derivation, or rather h^ety, as it is called in christianity, is simply the br&hmanic doctrine in all

ry and dogmatism; on the other paganism' with its grand philosophical truths concealed from sight; unveiling itself but to the few, and leaving the masses hopelessly seeking to discover who was the god, among this overcrowded pantheon of deities and sub- deities. to others, the apostle of circumcision, supported by all his followers, was promising, if they obeyed the 'law' a life hereafter, and a resurrection of which they had no previous idea. at the same time he never lost an occasion to contradict paul, without naming him, but int^cating him so clearly that it is next to impossible to doubt whom peter meant. while he may have converted some men, who whether they had beueved in the mosaic resurrection promised by the pharisees, or had fauen into the nihilistic doctrines of the sadducees

stirred up the jews against him, and jesus was put to death* when on the cross, christos and sophia left his body and re- turned to their own sphere. the material body of the man jesus was abandoned to the earth, but he himself was given a body made up of a^jur (astral soul "thenceforward he consisted of merely oai and spirit, which was the reason why the disciples did not recognise him after the resurrection. in this spiritual state of a nmvlaenim, jesus remuned on earth for eighteen months after he had risen. during this last sojourn, he received from sophia that perfect knowledge, that true gnosis, which ae communicated to the very few among the apohlet who were capable of receiving the same "thence, ascending into the middle space, he rats on the right hand of bda-baoth, but unperceive

e abortive (the orthodox jews" they kept their beliefs and religious tenets so secret that even epiphanius, writing as early as the end of the fourth century' confesses his ignorance as to their real doctrine "dropping the name of jesus" says the bishop of salamis" they neither call themselves leteaeans, nor continue to hold the name of the jews, nor name themselves christians, but nazarenes. the resurrection of the dead is confessed by them. but concerning christ/ aainot say whether they think him a mere man, or as the truth it, confess that he was born through the holg pneuma from the virgin* while simon magus argues in the homilies from the standpoint of every gnostic (nazarenes and ebionites included, peter, as a true apostle of circumdsion, holds to the old law attd as a matter of cou

eason for a universal religious synthesis" however cautious one ought to be in accepting anything about jesus from jewish sources, it must be confessed that in some things they seem to be more correct in their statements (whenever their direct interest in stating facts is not concerned) than our good but too jealous fathers. one thing is certain james, the' brother of the lord' b silent about the resurrection. he terms jesus nowhere 'son ol god' nor even chiist-god. once only, speaking of jesus, he calls him the "lord of glory" but so do the nazarenes when writing about their prophet lokanan bar zadtaria, or john, son of zacharias (st. john the baptist. heir favorite expressions about their prophet are the same as those used by james when speaking of jesus. a man "of the seed of a man "mes

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

bly be vanquished. in hac aqu (saith the learned severine, rosa latet in hieme. these two principles are never separated; for nature proceeds not so far in her dissolutions. when death hath done her worst, there is an vnion between these two, and out of them shall t rosicrucian limbus. 131 god raise us at the last day, and restore us to a spiritual constitution. i do not conceive there shall be a resurrection of every species, but rather their terrestrial parts, together with the element of water (for there shall be no more sea: revelation, shall be united in one mixture with the earth, and fixed to a pure diaphanous substance. this is st. john s crystall gold, a fundamentall of the new jerusalem so called, not in respect of colour, but constitution. their spirits, i suppose, shall be redu

erence of persons, christos and sophia (the divine) left his body, and returned to their own heaven. upon his death on earth, the two withdrew the being jesus (spiritually, and gave him another body, made up of ether (rosicrucian ther um. thenceforward he consisted of the two first rosicrucian principles only, soul and spirit; which was the cause that the disciples did not recognise him after the resurrection. during his sojourn upon earth of eighteen months after he had risen, he received from sophia (soph, suph, or holy wisdom, that perfect knowledge or illumination, that true gnosis, which he communicated to the small number of the apostles who were capable of receiving the same. the gnostic authorities are st. irenaeus in the first place, tertullian, clemens alexandrinus, origen, st. e

is a defective animal, and that the generation of her is purely fortuitous and foreign from nature's intent. he therefore infers that there would have been no women in a state of innocence. on the other hand, there exists a counterbalancing singular idea, combated by st. austin in his city of god, book xxii, chap. xvii; and of which its partisans take upon themselves to say that at the universal resurrection this imperfect work (woman) will be rendered perfect by a change of sex; all the women becoming men grace and finish being then to complete the work of the human form, which nature (in man) only, as it were, had left coarse, unfinished, rough-hewn. these ideas resemble closely the conclusions of the alchemists (or of the rosicrucians when applying to practical art, who declare that na

kman, or agent; but that in the production of female (silver as against gold the moon sublimated matter, or patient, nature s operation miscarries; the effort degenerates into struggle, and struggle submits in failure. therefore, female. but this shortcoming, when the divine perfecting-means (in another state, and through another nature or mode) is applied, will be rectified. and in the universal resurrection, women will transcend into the nobler creature, and, changing sex or ceasing sex, will become- wornan d-men. both sexes interchanging sex to form the angel, or rather blending sex and uniting sex bi-corporatc no longer, but becoming ideal fit spirit-populace, winnowed of materiality and of humanity. unintelligible to the intellect as music, but beautiful to the heart as music. yet it

(and were the original duality of persons true) that in this state of flesh the discovery would be welcome, even were discovery and recovery possible. such is the preordainment of fate (which has made circumstances, that the halves of this first-junction may wander all the world over and exhaust the generations, and all time, in the search, and yet never meet; save at that grand assize or general resurrection where impend the new heaven and the new earth; and at which final consummation the two parts of the same unit might be united never to be sundered more complete and summed as the one being sexless in the bosom of divinity; where there is neither marriage, nor giving in marriage* the idea that adam and eve were both originally hermaphrodites was revived in the thirteenth century by ama

KNOWLEDGE LECTURE THREE

ords to vau, and pentacles to heh (final. these four suits also refer to the four worlds of the qabalah. wands to atziluth, cups to briah, swords to yetzirah, and pentacles to assiah. the honours of the tarot pack are, as it were, the vice-gerants of the great name (yhvh, in the qabalistic world to which each suit is referred. they also symbolize father, mother, son, daughter; birth, life, death, resurrection. the fylfot cross the 17 squares out of a square of smaller squares, refer to the sun in the twelve signs of the zodiac and the four elements. they are arranged so that the fixed signs, mutable and cardinal signs are placed in juxtaposition. the caduceus this form of the caduceus of hermes is that of the three mother letters, shin, aleph. and mem. it represents air, as the mediator be

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

desires of klipot, we would never experience the urge for more than the basic needs of the body. thus, we would remain on the child s level of development. it is the klipot that compel us to search for new pleasures, since they constantly create new desires that require fulfillment and that force us to develop. the attainment of the qualities characteristic of the world, atzilut, is known as "the resurrection of the dead" since in this manner we transform all the impure (dead) desires into pure form. prior to the world of atzilut, a person, as if moving on two rail tracks, can only alter the desires to opposite ones, but cannot transform all the desires into pure ones. upon entering the world of atzilut, we can correct past desires, thereby reaching higher stages of spiritual elevation. th

nce in this manner we transform all the impure (dead) desires into pure form. prior to the world of atzilut, a person, as if moving on two rail tracks, can only alter the desires to opposite ones, but cannot transform all the desires into pure ones. upon entering the world of atzilut, we can correct past desires, thereby reaching higher stages of spiritual elevation. this process is known as "the resurrection of the dead (desires. of course, resurrection in this case does not refer to our physical bodies. they, like those of all other creations that populate this world, will disintegrate once the soul departs from them, and have no value without the presence of the soul. if, as a result of working on self, we are no longer controlled by impure desires, yet are still distracted by them, and

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

them. chapter vii the second degree the questions. the preparation. the inner preparation. the opening. the e.a.'s last work. the five stages. the five steps. the o. the working tools. closing the lodge. chapter viii the third degree the opening of the lodge. the c c the preparation. the internal preparation. entering the lodge. the seven steps. the o c the etheric forces. hiram abiff. death and resurrection. the star. the raising of humanity. fire, sun and moon. the villains. the inscription (second edition: our master h. a. instead of hiram abiff) chapter ix the higher degrees the masonic plane. the ceremony of installation. the mark degree. the holy royal arch. still higher. the rose croix. black masonry. white masonry. how to use the powers. our relation with angels. chapter x (chapte

degree was pure white, as it is now; but the m.m. fs apron was brilliantly coloured and heavily jewelled, with tassels of gold (see plate i) our t c f c i c g c was represented by a cubit of twenty-five inches. the blazing star in the centre of the lodge existed, but it had eight points instead of six or five. it was called gthe star of dawn h or gthe morning star, h and represented horus of the resurrection, who is pictured as bearing it upon his head and as having given it to his followers. 16. the masonic square was well-known, and was called neka. it is to be found in many temples, and also appears in the great pyramid. it is said that it was used for squaring stones, and also symbolically for squaring conduct, which once more resembles the modern interpretation. to build on the squar

had been very fairly preserved, the clue to the meaning of it all was no longer known. until that time initiates of the jewish mysteries had had their attention directed to the house of light in egypt; but king solomon resolved to keep their thoughts and feelings strictly focused upon the building which he had himself erected, and therefore instead of speaking to them of the symbolical death and resurrection of osiris in egypt he invented the original form of our present traditional history to take its place. in fact, he judaized the entire ritual, substituting hebrew words for the original egyptian, though in some cases at least preserving the original meaning. 82. it should be remembered that in doing this he was only bringing the practice of his people into line with that of neighbouri

he new f.c. is now promoted from his seat in the n. e. to another in the s.e. of the lodge. he is following the path of the sun which (in the northern hemisphere, rises in summer north of east and proceeds through the east to the south, giving more and more service to the world as he advances, until he rises to his highest point in the south, and then goes towards his setting in the west, and his resurrection to a new day, of which we shall hear more in due course. 637. closing the lodge 638. in the closing of the lodge in the second degree there is only one matter that calls for special mention. the r.w.m. asks the j.w. what he has discovered, where it is situated, and to what it alludes, and he receives the reply: ga s c d s c l, in the c c of the building, alluding to t.g.g.o.t.u. h the

the pillars fully confirm that statement, though they do not find him suffering the sanguinary death which the legend asserts. as i mentioned in an earlier chapter, king solomon himself appears to be responsible for introducing into jewish masonry the original form of the story, but not for the insertion of the name which we now use for its hero. moses brought from egypt the myth of the death and resurrection of osiris, and that persisted in a modified form until the time of david. solomon for patriotic reasons transferred the theatre of the drama to jerusalem, and centred its interest round the temple which he had built, winning popularity at the same time by bringing his ritual into accordance with that of surrounding peoples, who were mostly worshippers of the phoenician deity tammuz, a

tiation, p. 100) that hiram was a widow fs son is also a significant fact. horus as the child of isis was the reincarnation of his own father osiris, and so as a posthumous child might well be described as a widow fs son. 698. though of the tribe of naphtali, he was born and resided in tyre, and may well therefore have learned from the dionysian fraternity which had a centre there. 699. death and resurrection 700. whatever we may think of the traditional history as a story it is clear that it is a myth of death and rising again. the expression of it is perhaps somewhat clumsy, for no reference is made to the soul; it is merely the body which is raised to its feet, but it is obviously implied that when this was done in the proper manner life returned to it, as was said to be the case when a

e is made to the soul; it is merely the body which is raised to its feet, but it is obviously implied that when this was done in the proper manner life returned to it, as was said to be the case when anubis raised osiris from the bier with the very same gesture. 701. in the exoteric religion of egypt two prominent features were the mourning for the dead osiris and the universal rejoicing over his resurrection. both of these are commemorated in the co-masonic ritual; the former by the various readings prescribed for the orator, and the latter by the little anthem gthanks be to god, who giveth us the victory h. 702. in the exoteric religion of egypt two prominent features were the mourning for the dead osiris and the universal rejoicing over his resurrection. both of these are commemorated i

infinite in vision and eternal in duration. 707. another bro. of the craft has written: 708. you know everything and understand the stars and the hills and the old songs. they are all within you, and you are all light. but the light is music, and the music is violet wine in a great cup of gold, and the wine in the golden cup is the scent of a june night. 709. the star 710. even after the symbolic resurrection has taken place we are still warned that any light which can penetrate to these lower planes is but darkness visible, and that for true light and fuller information we must lift our eyes to that bright and morning star whose rising brings peace and salvation to the faithful and obedient among men. there is no doubt that in the myth as taught in ancient egypt the star to which referenc

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

the highest of the greater, the greatest of the highest, and the ruler of the greatest(*apul. met. bk. xi, 30) in the egyptian ritual, which was much more complete and impressive than the traditional history preserved in modern masonry, the candidate had to pass through a symbolical representation of the suffering, death and rising again of osiris, which included his experiences between death and resurrection, when he entered the world of amenta, and became the judge of the dead, who should decide for each soul what measure of felicity was due to him, and turn back to earthly incarnation those who needed further human development. the legend of the death and resurrection of osiris was well known to all the people of egypt, both initiates and profane, and there were great public ceremonies

tiates and profane, and there were great public ceremonies, corresponding to those of our good friday and easter day in catholic countries, when these mystic events were celebrated with the utmost splendour and with the heartfelt devotion of the people. 140. the story of osiris is nowhere found in a connected form in egyptian literature, but in texts of all periods his life, sufferings, death and resurrection are accepted as facts universally admitted(*sir e. a. wallis budge, the papyrus of ani, p. 53) it would appear, however, that in ancient times it was not lawful to speak of the tradition in any detail, at least to strangers, for herodotus says: 141. also at sais there is the burial place of him whom i account it not pious to name in connection with such a matter, which is in the templ

he other world and appeared to his son, horus, instructing him to do battle with typhon; this battle lasted many days, and at length horus was victorious. ultimately osiris became the king of the underworld and the judge of the dead. 149. this story, like our own traditional history, has suffered from the materializing tendencies of those who did not understand; for there is no clear mention of a resurrection in the account given by plutarch, but merely a vague return from the dead. this represents, however, a very late version of the tradition, one which is materialized and distorted almost beyond recognition; and in the mysteries of osiris the legend was much more in accordance with the real facts of the spiritual world. even in the egyptian inscriptions which have been deciphered there

given by plutarch, but merely a vague return from the dead. this represents, however, a very late version of the tradition, one which is materialized and distorted almost beyond recognition; and in the mysteries of osiris the legend was much more in accordance with the real facts of the spiritual world. even in the egyptian inscriptions which have been deciphered there are clear indications of a resurrection. the main outline of the true legend was the death of osiris at the hands of set; the division of his body into twice seven parts, representing the coming forth of the seven rays, or types of manifestation, consequent upon the descent of the logos into matter; the search of isis and the finding of the various portions of the body; their reunion and the final raising of osiris by the t

s at the hands of set; the division of his body into twice seven parts, representing the coming forth of the seven rays, or types of manifestation, consequent upon the descent of the logos into matter; the search of isis and the finding of the various portions of the body; their reunion and the final raising of osiris by the third of three successive attempts to triumphant immortality and eternal resurrection. 150. it was at this stage also that the function of osiris as the judge of the dead was studied; and the vignette in the papyrus of ani of the judgment of osiris and the weighing of the heart of ani against the feather of truth represents the judgment of the soul by the lords of karma. if the soul was utterly pure it was allowed to pass onwards into immortality; if it was not true of

tory of the sun-god 153. who, after a struggle for existence and the development of his power in the early part of the year, at last rises in triumph into the midheaven of his glory, and bestows his life upon all creatures, ripening the corn and the grape, only to yield once more to the advance of winter. 154. the sun in the heavens, as the great life of the world, pursues this cycle of death and resurrection; and the smaller life in the seed follows a similar process- it sprouts and comes to fruit, which is garnered and sacrificed for the nourishment of man and other creatures; but just as typhon did not utterly destroy osiris, but left the fragments of his body through which his life was afterwards renewed, so does man not eat all the corn, but keeps some portion to be sown in the ground

include man s true home, that higher section of the mental or heaven-world in which the ego functions in his causal body; and at the same time the great ceremony of raising was explained in many layers of interpretation as the descent of the logos into matter, his mystic death and burial, and his rising again to a kingdom without end; and also as the personal descent of the soul into bodies, his resurrection from the death-in-life of the lower worlds of form, and his reincarnation upon earth once more. 157. the s s of the mysteries of osiris were much the same as we have to-day, though the s of g and d was that used in scottish and american workings; but the words were different, being much more positive in character. the f p o f were identical with those we use now, and the g or t is lik

al nature is the result of the first initiation. it is at this stage that the inner trial typified by the temptation in the wilderness takes place in the life of the candidate. then comes the splendour of the transfiguration, when the monad descends and transforms the ego into the likeness of his own glory. 193. the fourth initiation 194. the fourth great initiation corresponds to the passion and resurrection of the christ; the candidate must pass through the valley of the shadow of death, enduring the utmost suffering and loneliness that he may rise forever to the fullness of immortality. this awful and wonderful experience is the reality which is reflected at an almost infinite distance in the degree of m.m; through the portal of death he is raised to the everlasting glory of the resurre

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

ad to an evil spirit, was reconceived in the mold of angra mainyu as god s enemy. this portrait of an evil divinity locked in a cosmic war against god was later bequeathed to christianity. early christianity arose as a jewish sect during the apocalyptic period. the first christians strongly believed in the imminent second coming of christ (within their lifetimes, which would be accompanied by the resurrection of the dead, a final judgment, the defeat of satan, and the end of this world. with these apocalyptic additions, the christian devil remained essentially unchanged for centuries. these understandings were, however, gradually amplified by an emergent folklore about satan and his minions. this diabolical folklore eventually came to be regarded with the utmost seriousness by the church

s and pictures of certain saints in a similar manner. the ancient egyptians used eye amulets to protect good health. they also used the udjat eye on pottery, rings, and other amulets to ward off the forces of darkness. the udjat eye was the characteristic stylization of the eye of the youthful egyptian sun god horus. the udjat eye was placed on rings in ancient egypt. the scarab beetle symbolized resurrection after death and protection against evil magic. mummies wore a heart scarab as an amulet on their breasts. seals and jeweled charms in the form of scarabs protected wearers against evil. the hebrews, as early as 2200 b.c, wore crescent moons to ward off the evil eye and attached bells to their clothing to ward off evil spirits. in ancient rome (753 b.c. a.d. 476) bronze figures of hand

who: non-classical mythology. new york: oxford, 1993. wigoder, geoffrey. the encyclopedia of judaism. new york:macmillan, 1989. angel on my shoulder this 1946 film was first made as a comedy then remade for television in 1980. the central narrative is built around the timeworn theme of making a bargain with the devil. the plot involves freeing criminals to harass society. the remake was about the resurrection of a convict. other movies with the faust theme and comic foils are the devil and max devlin and damn yankees. the anticult movement one of the groups that weighed in on the satanic ritual abuse issue in its heyday was the so-called anticult movement (acm. when the acm first emerged as a coherent movement, its focus of concern was minority religious movements. it was only after ritual

tly, and they will be the more beatified. aquinas asserts that god cannot be seen in his essence by a mere human being, but the goals of beatific vision and ultimate happiness, which have an eternal nature and cannot be lost once attained, can be achieved only by the separation from mortal life. the third part of the summa deals with immortal life, which humanity reaches through the savior by the resurrection,when the soul is rejoined to the body. death is a necessary circumstance in the process whereby human beings, even the people alive at the end of the world, become immortal. all people are directed to one last fixed end, and after death both intellect and will of all the dead,whether they are in hell, purgatory, or in heaven, whether before or after resurrection, become immutable and

g the middle ages and spread slowly westward. among its most important groups were the albigensians, who were militarily destroyed in the early 1200s by the only successful medieval crusade, which began in 1209. cathars were distinguished from other medieval heretic groups for rejecting such basic christian beliefs as the doctrine of incarnation, christ s two natures, the virgin birth, and bodily resurrection. they also repudiated the church hierarchy and sacraments, particularly baptism of water and matrimony, and followed an ascetic lifestyle that included celibacy, vegetarianism, and even ritual suicide.most cathars accepted only the new testament, which they read in its catholic version. the universe was seen by cathars as constituted of two coexisting spheres: the kingdom of the good

evil god, satan, creator of the material world, and who, being unable to make the human soul, had captured it from heaven and imprisoned it in the material body. thus, the fundamental aim of their religious practice releasing the soul from the body, by freeing it from satan s power and helping it to return to its original place in heaven. in marked contrast with orthodox christian belief, bodily resurrection was not viewed as part of the scheme of redemption. rather, only the destruction of the body and of all satan s visible creation which is hell was considered necessary for the salvation of the soul and its ascent to heaven. the only way to do so was through the reception of cathars unique sacrament, the consolamentum, which was administered by the laying on of hands. individuals could

taking the murder charge against set to the court of deities.when the court seemed unable to act,horus took matters into his own hands and killed set in a monumental battle.horus then went to the land of the dead,where he was recognized as osiris s legitimate successor and crowned the new king of egypt. at that point horus was able to revive osiris, who became ruler of the underworld, symbolic of resurrection and fertility, and judge of the dead for the rest of eternity. originally, the story of osiris seems to have been merely the story of a vegetative cult, where osiris s fate represented the flooding of the nile in the spring and its recession in the fall, and/or the regular agricultural cycle of seed, growth, death, and rebirth. the story began to gain a greater significance when horus

y living pharaoh is horus and every recently deceased pharaoh is osiris, the prosperity of the orderly succession is assured. the osiris story, however, also grew in impact because it offered new levels of meaning for the general populace. this was a good story, with good and evil, familial loyalty, tribulations, and triumphs that offered many points of personal connection. it also suggested that resurrection from the dead was part of the natural order in a way that might include them as well. egypt 79 the set and osiris story underlay egyptian convictions about what awaited them after death. the moral of the story seemed to be that evil deeds would eventually be repaid and that good would triumph.with osiris as ruler of the underworld, certainly he would not allow evildoers to pass by him

LIBER ALEPH

om or folly 85 gz de missa spiritus sancti (of the mass of the holy ghost) ow at last, o my son, may i being thee to understand the truth of this formula that is hidden in the mass of the holy ghost. for horus that is lord of the on is the child crowned and conquering. the formula of osiris was, as thou knowest, a word of death, that is, the force lay long in darkness, and by putrefaction came to resurrection. but we take living things, and pour in life and nature of our own will, so that instantly and without corruption the child (as it were the word of that will) is generated; and again immediately taketh up his habitation among us to manifest in force and fire. this mass of the holy ghost is then the true formula of the magick of the on of horus, blessed by he in his name ra- hoor-khuit

LIBER DCCCLX JOHN ST

formulae, leading.naturally enough.to no result. it just strikes me.it may be this isis apophis osiris iao formula that i have preached so often. certainly the first two days were isis.natural, pleasant, easy events. most certainly too to-day has been apophis! think of the wild john st. john 27 cursing and black magic, etc. we must hope for the osiris section to-morrow or next day. birth, death, resurrection! iao! 7.35. the sandwich duly chewed, and two coffees drunk, i resume the mystic mantra. why? because i dam well choose to. 7.50 .tis a rash thing to say, and i burn incense to the infernal gods that the omen may be averted; but i seem to have conquered the real dweller of the threshold once and for all. for nowadays my blackest despair is tempered by the certainty of coming through i

ed under du bois-raymond, was printed, bound, and shelved: who was raised again into english (of sorts, ascended into the pantheon of the literary guide and sitteth on the right hand of edward clodd: whence he shall come to judge the thick in the head. i believe in charles watts; the rationalist press association; the annual dinner at the trocadero restaurant; the regularity of subscriptions, the resurrection in a sixpenny edition, and the book-stall everlasting. amen. 3.00. arrived at brenner.s studio, and went on with the .moulage. of my .sana. 4.20. left the studio; walk with mantra. 4.55. mantra-march. pr.n.y.ma; quick-time. very bracing and fatiguing, both. at dome to drink a citron presse. reflections have been in my mind upon the grossness of the theistic conception, as shewn even i

LIBER ISRAFEL

i am born again and again. mine is the unseen force, whereof the gods are sprung! which is as life unto the dwellers in the watch-towers of the universe. 1 [more usually known as gjudgement h or gthe last judgement. h in crowley fs thoth deck it is called gthe aon. h. t.s] 2 liber israfel i am the charioteer of the east, lord of the past and of the future. i see by mine own inward light: lord of resurrection; who cometh forth from the dusk, and my birth is from the house of death. 7. o ye two divine hawks upon your pinnacles! who keep watch over the universe! ye who company the bier to the house of rest! who pilot the ship of ra advancing onwards to the heights of heaven! lord of the shrine which standeth in the centre of the earth! 8. behold, he is in me, and i in him! mine is the radian

LIBER LVII

ac to a copy of equinox i (5, as transribed by yorke. in the copy i am working from the hebrew is near-unreadable, the second set of letters does not look like dyt which is the athbash of the first set. t.s] 40 e is the base of .natural logarithms; it is defined as the sum from 0 to infinity of 1 over n factorial; approximately 2.718281828. t.s. on the qabalah 27 revealed by the birth, death and resurrection of christ; and further the signs of the mourning of the mother, triumph of the destroyer, and rising of the son, give by shape the letters l.v.x, lux, which letters are (again) concealed in and revealed by the cross the light of the cross. further examples will be found in .a note on genesis. one of the most famous is the mene, tekel, upharsin of daniel, the imaginary prophet who live

of the deluge beneath the clouds) wn. initiation is guarded on both sides by death ]ms. self-control and self-sacrifice govern the wheel. yo. the secret of generation is death. hp. the fortress of the most high (note p, the lowest reciprocal path. ydx. in the star is the gate of the sanctuary [wq. illusionary is the initiation of disorder. cyr. in the sun (osiris) is the secret of the spirit. yc. resurrection is hidden in death. wt. the universe is the hexagram (other meanings suit other planes and other grades* inspiration, equilibrated produces material energy [note added by ac to a copy of equinox i (5, as transribed by yorke. in the seed of the magus the universe is latent [note by ac, source as above. love balanaces the universe (x(-x= 0 [note by ac, source as above] for [this] read

LIBER LXVII THE SWORD OF SONG

ering of heart lest the firmament beneath him were not stable, and lo! he danceth up and down as a very cork on waters of wailing .woman. he bade sternly .be still. cleave that with thy sword: or that must i well work. but she cleft the cords, bitter-faced, smiling goddess as she was; 1 the sacrifices are the ten sephiroth. 2 see table. 3 ancient form of the key of s. 4 considered as the agent of resurrection. 5 in the true key of m the tree is shaped like the letter d= venus or love. the figure of the man forms a cross above a triangle, with apex upwards, the sign of redemption. adest rosa secreta eros. hermaphroditus. mors janua vitae. adeptus. terrae ultor anima terrae. ambrosii magi hortis rosarum 81 and he went on .leave thine ox-goad,.1 quoth he .till i come back an ox. and she laugh

LIBER MMCMXI NOTE ON GENESIS

d, unbound, and unbounded, inoperative because of its diffusiveness and dispersion. in the second figure we behold their concentration: focalisation: producing by their joint action the number of manifestation.4. in the worlds.assiah: in the taro, the princess.the throne of the spirit: in the tetragram, the he final, and in symbolic language.the daughter: in the cycle of life (birth, life, death, resurrection, the fourth; in the keys of the book universal, the empress, korh kosmou, the virgin of the world, venus, aphrodite: centrum in trigonis centri.by whatsoever of a myriad names we call her, still the same in spirit, the same in number and in form! and this number is herein formulated by the concentration of the three in one. 3+ 1= 4. now in this figure ii. we behold six certain paths;

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

7, just after they have established time reckoning by naming day and night and the other parts of the temporal cycle in stanza 6. the asir assembled at idavoll those who altar and temple high timbered. deities, themes, and concepts 197 they created wealth, smithed riches, forged tongs and made tools. when idavoll appears again in the poem (in stanza 60, it is a reappearance, after the demise and resurrection of the cosmos, just after the seeress has seen the earth come up for a second time. the asir will assemble at idavoll and adjudge the powerful midgard serpent, and there remember might and fimbulty lr fs [odin fs] ancient runes. snorri paraphrases these verses. for the first one, he puts idavoll in the middle of the stronghold of the gods but says nothing about assembly. he appears to

LOGOMACHY OF ZOS

, however abstract, are realities of a reality. existence is prehensive flesh seeking new unities, an unpatterning process from an innate diaper, reshaping by relating and unrelating, including and excluding. there is no conclusive ingression or exclusion from probabilities. for all creativity is away from constant uniformity and finalities. causes are from older experience predetermining its own resurrection as actuality in a new difference. thus the primal purpose is originality for pleasure, compensating for the travail of change. ego, as entity, is a concretion of selective affinities leveled by our ability of recollection. nothing becomes except by the effort, as mutual emotional apprehension. how quickly we tire and seek safety! i would ask you sometimes to forget all safety, and den

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

the turin shroud was made in the fourteenth century. in other words, it is a medieval forgery. many people were upset by this result, including creationists, who called the scientists who did the dating radiocarbonists, as if the latter were members of a religious sect or a political party. one creationist explanation for the recent date of the shroud that we heard ourselves was that the flash of resurrection somehow reset all the carbon-14 atoms in the shroud. well, who knows? but this is an explanation that is difficult to prove. to do so, one would have to observe a few resurrections (to make sure the phenomenon is repeatable) and see if they are accompanied by such flashes. moreover, one would have to monitor carbon-14 decay rates in shrouds before and after these resurrections. this h

the molecular level of rhodopsin, some functions of the eye are not irreducibly complex, in which case it would not have been possible to reconstruct the ancient rhodopsin gene based on evolutionary data. finally, the successful reconstruction of the rhodopsin gene based on dna sequences from widely divergent species demonstrates the genetic continuity of gene function during macroevolution. gene resurrection techniques have also shown that a hormone receptor gene homologous to mammalian genes existed as long ago as 600 million to 1 billion years in the past. here again, the argument from design, because it negates macroevolution, cannot be correct because the time depth corresponding to the resurrected hormone receptor gene shows that this gene was present in animals even before flatworms

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

says, in part "it appears that all the perfection of civilization, and all the advancement made in philosophy, science, and art among the ancients are due to those institutions which, under the veil of mystery, sought to illustrate the sublimest truths of religion, morality, and virtue, and impress them on the hearts of their disciples* their chief object was to teach the doctrine of one god, the resurrection of man to eternal life, the dignity of the human soul, and to lead the people to see the shadow of the deity, in the beauty, magnificence, and splendor of the universe" with the decline of virtue, which has preceded the destruction of every nation of history, the mysteries became perverted. sorcery took the place of the divine magic. indescribable practices (such as the bacchanalia) w

cation of sunday and of the 25th of december; the insistence on moral conduct, the emphasis placed on abstinence and selfcontrol; the doctrine of heaven and hell, of primitive revelation, of the mediation of the logos emanating from the divine, the atoning sacrifice, the constant warfare between good and evil and the final triumph of the former, the immortality of the soul, the last judgment, the resurrection of the flesh and the fiery destruction of the universe-[these] are some of the resemblances which, whether real or only apparent, enabled mithraism to prolong its resistance to christianity" the rites of mithras were performed in caves. porphyry, in his cave of the nymphs, states that zarathustra (zoroaster) was the first to consecrate a cave to the worship of god, because a cavern wa

candidates who successfully passed the mithraic initiations were called lions and were marked upon their foreheads with the egyptian cross. mithras himself is often pictured with the head of a lion and two pairs of wings. throughout the entire ritual were repeated references to the birth of mithras as the sun god, his sacrifice for man, his death that men might have eternal life, and lastly, his resurrection and the saving of all humanity by his intercession before the throne of ormuzd (see heckethorn) while the cult of mithras did not reach the philosophic heights attained by zarathustra, its effect upon the civilization of the western world was far-reaching, for at one time nearly all europe was converted to its doctrines. rome, in her intercourse with other nations, inoculated them wit

into wine; he rode in a triumphal procession on an ass; he was put to death by the titans, and rose again from the dead on the 25th of march: he was always called the saviour. in his mysteries, he was shown to the people, as an infant is by the christians at this day, on christmas day morning in rome" while apollo most generally represents the sun, bacchus is also a form of solar energy, for his resurrection was accomplished with the assistance of apollo. the resurrection of bacchus signifies merely the extraction or disentanglement of the various parts of the bacchic constitution from the titanic constitution of the world. this is symbolized by the smoke or soot rising from the burned bodies of the titans. the soul is symbolized by smoke because it is extracted by the fire of the mysteri

e divine and perfect truth, and calliope, the muse of harmony and rhythm. in other words, orpheus is the secret doctrine (apollo) revealed through music (calliope. eurydice is humanity dead from the sting of the serpent of false knowledge and imprisoned in the underworld of ignorance. in this allegory orpheus signifies theology, which wins her from the king of the dead but fails to accomplish her resurrection because it falsely estimates and mistrusts the innate understanding within the human soul. the ciconian women who tore orpheus limb from limb symbolize the various contending theological factions which destroy the body of truth. they cannot accomplish this, however, until their discordant cries drown out the harmony drawn by orpheus from his magic lyre. the head of orpheus signifies t

e key to the ritual of her mysteries. tammuz, whose annual festival took place just before the summer solstice, died in midsummer in the ancient month which bore his name, and was mourned with elaborate ceremonies. the manner of his death is unknown, but some of the accusations made against ishtar by izdubar (nimrod) would indicate that she, indirectly at least, had contributed to his demise. the resurrection of tammuz was the occasion of great rejoicing, at which time he was hailed as a "redeemer" of his people. with outspread wings, ishtar, the daughter of sin (the moon, sweeps downward to the gates of death. the house of darkness--the dwelling of the god irkalla--is described as "the place of no return" it is without light; the nourishment of those who dwell therein is dust and their fo

stress of hades is forced to comply, and the water of life is poured over ishtar. thus cured of the infirmities inflicted on her, she retraces her way upward through the seven gates, at each of which she is reinvested with the article of apparel which the guardians had removed (see the chaldean account of genesis) no record exists that ishtar secured the water of life which would have wrought the resurrection of tammuz. the myth of ishtar symbolizes the descent of the human spirit through the seven worlds, or spheres of the sacred planets, until finally, deprived of its spiritual adornments, it incarnates in the physical body- hades--where the mistress of that body heaps every form of sorrow and misery upon the imprisoned consciousness. the waters of life--the secret doctrine--cure the dis

e by the great mother (cybele, where it remained through the ages without decaying. to the rites of atys the modern world is indebted for the symbolism of the christmas tree. atys imparted his immortality to the tree beneath which he died, and cybele took the tree with her when she removed the body. atys remained three days in the tomb, rose upon a date corresponding with easter morn, and by this resurrection overcame death for all who were initiated into his mysteries "in the mysteries of the phrygians "says julius firmicus "which are called those of the mother of the gods, every year a pine tree is cut down and in the inside of the tree the image of a youth is tied in! in the mysteries of isis the trunk of a pine tree is cut: the middle of the trunk is nicely hollowed out; the idol of os

MASTERING WITCHCRAFT

ymbol connotes a different history altogether, being derived from the same source as that old pirate device familiar to all readers of treasure island, the skull and crossbones. this emblem makes its appearance in more serious context in both templar and masonic symbolism, alongside that of the witch tradition. it is the sign of osiris. its proper import is that of death (sometimes accompanied by resurrection, and most necromantic processes make use of it. it is also used in laying curses on people, as you will find out in chapter 6, which deals with magical warfare and such matters. having traced the symbol above the photograph, carrying the wand in your right hand, the photograph in your left, proceed clockwise, walking backwards, to the rim of the circle in the eastern quarter and, hold

MEANING OF MASONRY

he must imitate the life and death of christ, so every mason is" made to represent one of the brightest characters recorded in our annals; but as the annals of masonry are contained in the volume of the sacred law and not elsewhere, it is easy to see who the character is who is alluded to. as that great authority and initiate of the mysteries, st. paul, taught, we can only attain to the master's resurrection by" being made conformable unto his death" and we must die with him if we are to be raised like him: and it is in virtue of that conformity, in vi rtue of being individually made to imitate the grand master in h is death, that we are made worthy of certain" points of fellowship" with him: for they" five points of fellowship" of the third degree are the five wounds of christ the three

he grand master in h is death, that we are made worthy of certain" points of fellowship" with him: for they" five points of fellowship" of the third degree are the five wounds of christ the three years' ministry of the christian master ended with his death and, these refer to the three degrees of the craft which also end in the mystical death of the masonic candidate and his subsequent raising or resurrection. the name hiram abiff signifies in hebrew" the teacher (guru, or enlightened one) from the father: a fact which may help you still further to recognize the concealed purpose of the teaching. under the name of hiram, then, and beneath a veil of allegory, we see an allusion to another master; and it is this master, this elder brother who is alluded to in our lectures, whose" character w

death as the result of a conspiracy by a crowd of workmen of whom there were three principal ruffians. in the christian and chief of all systems, since it comprehends and re-expresses all the others, the greatest of the exemplars died at the hands of the mob, headed also by three chief ruffians, judas, caiaphas and pilate. if in masonry the mystical death is dramatized more realistically than the resurrection that follows upon it, that resurrection is nevertheless shown in the" raising" of the candidate to the rank of master mason and his" reunion with the companions of former toils" implying the reintegration and resumption of all his old faculties and powers in a sublimated state, just as the limbs of the risen osiris were said to reunite into a new whole and as the christian master with

MICHAEL FORD WITCHMOON

ubconscious is not able to set in motion the proper paths for the desire to become flesh. the conscious must forget the desire as much as possible and focus on something else. once this can be done, the desire will become a fact based in flesh. if not, failure results in abiding anger in the individual, and leads to further troubles down the road. creation of elementals 'all things are subject to resurrection, thus spake smiling aaos, on rising from the dead. then turning towards his shadow 'i come! the changing word that destroys religion, a vortex wind that shall jest in temples (aos the focus of life) elementals are described as created spirits which are connected to the sorcerer's will. many of these are created in highly intense rites which can either be hermetic or ceremonial in natu

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

e does record a hiram, a worker in brass. king solomon brought this hiram from tyreto help build the temple (1 kings 7:13, 14, 40-45; 2 chronicles 2:13, 14; 4:11-16. this hiram'smother was a woman of the tribe of dan who had married first into the tribe of naphtali, then later aman of tyre. however, the name hiram abiff is nowhere in the holy bible. his name, and themyth surrounding his death and resurrection, are the product of occultists' imaginations. appendix c: suggested areas of research276atlantis, alien visitation, and genetic manipulation in the period from 587 b.c. to 581 b.c, the hebrew prophet ezekiel prophesied that tyre wouldbecome a spoil to the nations (ezekiel 26:5, a place to spread nets upon (26:14 and 47:10, andbuilt no more (26:14. in 332 b.c, pursuant to ezekiel's pro

MICHAEL WYNN THE SOUL TRAVELERS

s barred from returning because he stole male seeds from god. pemba spread tainted seeds, borne from incest upon the ground. faro, his righteous twin brother that dwelled in heaven and took the form of a fish, was forced to sacrifice himself for pemba s sin. his body was cut into 60 pieces, and the pieces formed trees when spread across the earth. trees are, according the mande people, symbols of resurrection. the most high god brought faro back to life, and sent him to earth in human form aboard an ark. the ark, which landed on mount kouroula, was of coarse loaded with a small group of humans and 2 of every animal. the incas of peru tell the story of a creator god named virococha, who created the world that was populated by giants he carved from stone. these giants were terribly disobedie

, blue eyes, a long cloak reaching to his knees, and a full, grey beard. in some variations, viracocha was called thunupa, who was killed by a group of jealous conspirators, and whose body was placed on a boat and cast into lake titicaca. instead of drifting away slowly, the boat sailed rapidly out of sight. then you have the egyptian god osiris. like jesus, osiris is associated with goodness and resurrection. he, like virococha, was a civilizer. despite the fact that osiris is not the most ancient of the egyptian gods, he was still proclaimed to be the lord of creation at the moment of his birth. osiris came upon the egyptian people baring gifts of knowledge and love. this civilizer established egypt s first legal code and abolished cannibalism and human sacrifice. osiris then left egypt

to tick by. digi-guy discovers that if he stands at the right part of the map, and face the right direction, some objects which are directly in his gaze simply disappear (this was more common in early 3d games. and just like in our universe, there are aspects of the video game universe that are down-right magical. for instance, after collecting a certain number of points, the gamer buys himself a resurrection; in video game vernacular, an extra-life. in a video game, the damage caused by multiple gunshots can be completely, and instantly healed by finding a first-aid; after finding the first-aid kit (or whatever the game uses as health bonuses, the kit will simply disappear into thin air, and the player will be instantly healed. now lets turn our attention away from digi-guy, and to the ga

(and yahweh) as lord; except, when they spoke of him, or identified him in any way, it was always in terms of jesus christ. famous phrases: sun of the golden dawn sign of osiris slain: extend arms out to the sides, legs together, palms forward, hang head down. represents sacrifice, balance, and transformation. sign of osiris risen: cross arms over chest, right over left, legs together. represents resurrection and transcendence. excerpt from the ritual of the hexagram: virgo, isis, mighty mother. scorpio, apophis, the destroyer. sol [sun, osiris, slain and risen! ee-ahh-ohh! ee-ahh-ohh. do sign of osiris slain and say the sign of osiris slain. do sign of the mourning of isis (right arm at 12 o clock, left arm at 8 o clock) and say the sign of the mourning of isis. do sign of apophis (arms a

se. this goddess is often associated with witchcraft and childbirth, and was accompanied by an owl during her travels. she is known as the virgin goddess, and is also reported to have a following of ghosts and lives in the underworld with hades, lord of the underworld. another goddess related to lilith is the egyptian goddess isis. isis was the wife of osiris, and was responsible for osiris first resurrection. isis is skilled at magic, and especially intelligent. isis, like hecate, is a goddess of childbirth. it appears isis, the widow of noble osiris, is now the harlot, bride of set (satan. sekhmet, an egyptian goddess who was among the most ancient of the gods, is also associated with both lilith and isis. sekhmet, is spoke of as just as much a weapon as a goddess. at the behest of the g

MICHAEL W FORD NOX UMBRA

emerges illuminated with the black flame and then rises from the tomb "from the darkness of the tomb i awaken, i still live beyond the shadow! as i have dwelt in the necromantic twilight i become master of the shades of sah, do attend me greater and lesser familiar of the quarters, embrace my essence- zothoza unpu set heh! i am enthroned in the depths, of utter blackness and night i am death and resurrection. the one who drinks of the heart, whom is aligned with set-heh. i drink of the heat and feed upon the soul's blood. my role is the guardian of darkness! my sight is clear in the darkness, and i taste the heartblood of man and woman, i am awakened in my self and by the shadow tongue- hekas, noastra, zarru! zazas zazas nasatanada zazas! focus upon the arcane of self and the temple of wh

MOODY RAYMOND A LIFE AFTER LIFE

ife after death: isaiah 26:19: thy dead men shall live, together with my dead body shall they arise. awake and sing, ye that dwell in dust for. the earth shall cast out the dead' daniel 12:2: and many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. notice that in both of these passages there is strong suggestion that a resurrection of the physical body will occur and that the state of physical death is compared here, again, to sleep. still, as is evident from the preceding chapter, a few persons have drawn upon specific biblical concepts when trying to elucidate or to explain to me what happened to them. for instance, it will be remembered that one man identified the dark enclosure he went through at the moment

l say "how are the dead raised up? and with what body do they come" thou fool (of) that which` thou sowest, thou sowest not that body that shall be, but bare grain. but god give' it a body as it hath pleased him, and to ever, seed his own body. there are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one and the glory of the terrestrial is another. so also is the resurrection of the dead. it is sown in corruption, it is raised in ii corruption: it is sown in dishonour; it is raised glory: it is sown in weakness; it is raised power: it is sown a natural body, it is raised spiritual body. there is a natural body, and the is a spiritual body. behold i show you a mystery we shall not all sleep, but we shall all be changed. in a moment, in the twinkling of an e

MORALS AND DOGMA

_ says, first performed this ceremony. these facts we learn from _josephus, servius_ on the neid, and the _dionysiacs_ of _nonnus; and through a coincidence that cannot be fortuitous, the same day was at rome the _dies natalis solis invicti, the festal day of the invincible sun. under this title, hercules, har-_acles, was worshipped at tsur. thus, while the temple was being erected, the death and resurrection of a sun-god was annually represented at tsur, by solomon's ally, at the winter solstice, by the pyre of mal-karth, the tsurian haracles. aroeris or har-_oeris, the elder horus, is from the same old root that in the hebrew has the form _aur, or, with the definite article prefixed _haur, light, or _the_ light, splendor, flame, the sun and his rays. the hieroglyphic of the younger horus

th, and soon confounded with him, becoming the object of a special worship, and eclipsing _ormuzd_ himself. the third order of pure spirits is more numerous. they are the _ferouers, the thoughts of ormuzd, or the ideas which he conceived before proceeding to the creation of things. they too are superior to men. they protect them during their life on earth; they will purify them from evil at their resurrection. they are their tutelary genii, from the fall to the complete regeneration. ahriman, second-born of the primitive light, emanated from it, pure like ormuzd; but, proud and ambitious, yielded to jealousy of the first-born. for his hatred and pride, the eternal condemned him to dwell, for 12,000 years, in that part of space where no ray of light reaches; the black empire of darkness. in

ng, and the period of that triumph will infallibly arrive. when the world shall be most afflicted with the evils poured out upon it by the spirits of perdition, three prophets will come to bring relief to mortals. sosiosch, the principal of the three, will regenerate the earth, and restore to it its primitive beauty, strength, and purity. he will judge the good and the wicked. after the universal resurrection of the good, he will conduct them to a home of everlasting happiness. ahriman, his evil demons, and all wicked men, will also be purified in a torrent of melted metal. the law of ormuzd will reign everywhere; all men will be happy; all, enjoying unalterable bliss, will sing with sosiosch the praises of the supreme being. these doctrines, the details of which were sparingly borrowed by

uld_ have belonged; certainly none so numerous as his _except_ the essenes. we find, from the two letters written by paul to the brethren at corinth, that city of luxury and corruption, that there were contentions among them. rival sects had already, about the 57th year of our era, reared their banners there, as followers, some of paul, some of apollos, and some of cephas. some of them denied the resurrection. paul urged them to adhere to the doctrines taught by himself, and had sent timothy to them to bring them afresh to their recollection. according to paul, christ was to come again. he was to put an end to all other principalities and powers, and finally to death, and then be himself once more merged in god _who should then be all in all. the forms and ceremonies of the essenes were sy

er; and they were most sedulously attentive to every call of justice and humanity, and every moral duty. they believed in the unity of god. they supposed the souls of men to have fallen, by a disastrous fate, from the regions of purity and light, into the bodies which they occupy; during their continuance in which they considered them confined as in a prison. therefore they did not believe in the resurrection of the body; but in that of the soul only. they believed in a future state of rewards and punishments; and they disregarded the ceremonies or external forms enjoined in the law of moses to be observed in the worship of god; holding that the words of that lawgiver were to be understood in a mysterious and recondite sense, and not according to their literal meaning. they offered no sacr

ivine will and vengeance, are the seven amshaspands of parsism; as the twenty-four ancients, offering to the supreme being the first supplications and the first homage, remind us of the mysterious chiefs of judaism, foreshadow the eons of gnosticism, and reproduce the twenty-four good spirits created by ormuzd and inclosed in an egg. the christ of the apocalypse, first-born of creation and of the resurrection, is invested with the characteristics of the ormuzd and sosiosch of the zend-avesta, the ainsoph of the kabalah and the carpistes [greek ?a?p?st] of the gnostics. the idea that the true initiates and faithful become kings and priests, is at once persian, jewish, christian, and gnostic. and the definition of the supreme being, that he is at once alpha and omega, the beginning and the e

he period of that triumph will infallibly arrive. at the moment when the earth shall be most afflicted with the evils brought upon it by the spirits of perdition, three prophets will appear to bring assistance to mortals. sosiosch, chief of the three, will regenerate the world, and restore to it its primitive beauty, strength, and purity. he will judge the good and the wicked. after the universal resurrection of the good, the pure spirits will conduct them to an abode of eternal happiness. ahriman, his evil demons, and all the world, will be purified in a torrent of liquid burning metal. the law of ormuzd will rule everywhere; all men will be happy; all, enjoying an unalterable bliss, will unite with sosiosch in singing the praises of the supreme being. these doctrines, with some modificat

e pyramids, at wady meghara, in the peninsula of sinai. it was the hieroglyphic for _life, and with a triangle prefixed meant _life-giving. to us therefore it is the symbol of _life--of that life that emanated from the deity, and of that eternal life for which all hope; through our faith in god's infinite goodness. the rose was anciently sacred to aurora and the sun. it is symbol of _dawn, of the resurrection of light and the renewal of life, and therefore of the dawn of the first day, and more particularly of the resurrection: and the cross and rose together are therefore hieroglyphically to be read _the dawn of eternal life_ which all nations have hoped for by the advent of a redeemer. the _pelican_ feeding her young is an emblem of the large and bountiful beneficence of nature, of the r

MOTTA MARCELO THE COMMENTARIES OF AL

name and splendour is the lord initiating. this verse declares that the old formula of magick the osiris-adonis-jesus-marsyas-dionysus- attis-etc. formula of the dying god is no longer efficacious (it never was efficacious; it was merely the least deficient formula possible in the aeon of pisces just past) it rested on the ignorant belief that the sun died every day, and every year, and that its resurrection was a miracle. the formula of the new aeon recognizes horus, the child crowned and conquering, as god. we are all members of the body of god, the sun; and about our system is the ocean of space. this formula is then to be based upon these facts. our "evil "error "darkness "illusion, whatever one chooses to call it, is simply a phenomenon of accidental and temporary separateness. if yo

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

onfederation of stonecutters, for the ascension of our lord was depicted on the coat of arms of the association of masons and stonecutters.29 according to a trade legend, it was a stonecutter who unsealed the stone that covered the tomb of jesus and a mason who demolished the rest of it to enable jesus to ascend to heaven.'0 trinity chapel was also the seat of the confederation of the passion and resurrection of our lord, which received patent letters from charles v awarding them the privilege of staging the mystery of the passion and other catholic mystery plays. such performances, which were very popular during the middle ages, offered religious and initiatory amphibological sense relevant to the rituals of craftsmen. over time, however, their meaning was lost and they eventually became

ion" or "service" in latin, largo sensu, meaning "craft" and mysterium, meaning "religious mystery" it should be remembered that during the middle ages the theater 182 from the art of building to the art of thinking was first religious and that it emerged almost imperceptibly from the liturgy. starting in some benedictine abbeys in the ninth century, various episodes from the passion and christ's resurrection were staged in order to more effectively instruct and edify an illiterate populace. the art of stone completed the work of the theater the theater of the mystery plays was reflected in and finalized by the cathedral and from this the word mystery was born. etymologically, it summoned up antiquity and the most widespread and deeply rooted rites of ancient times. the gospel was first tr

the same time recalling the liturgy closest to it. it is not out of the question that craftsmen, whose brotherhoods and corporations multiplied the mysteries, began to cull from the spectacle both an exoteric meaning the passion, literally speaking and an esoteric meaning related to the trade's initiation rites and their connection to christ's passion through the themes of purification, death and resurrection, and the recollection and remnants of the ancient mysteries. in england these developments took place with the support and instruction of the priesthood and allow us to presume a certain christianization of a tradition. there were "miracle theaters" that were staged every year by crafts corporations in several cities: coventry, chester (1327, york (1350, and newcastle. we can recall

he name of sylvester ii, or nicholas flamel, to whom sauval attributes 216 from the art of building to the art of thinking the contruction of the southern side of the ancient parisian church saint jacques de la boucherie.8 this same nicholas flamel gave two paintings to this church in 1413, one of which is called an image of a misericorde of our lord, whereas the other depicts the passion and the resurrection.9 it so happens that the coat of arms of the parisian masons and stonecutters depicted the resurrection and ascension of jesus christ. another famous architect and hermetic philosopher from a later time is philibert delorme, the builder of many "dwellings for philosophers" who was "general master of the masonry of the kingdom as well as the king's chaplain.10 it is important to unders

an say that this animal was always considered a solar bird. the great initiate rabelais informs us, in pantagruel, book i, chapter 10, that "the presence of the powers of the sun, which is the organ and storehouse of all terrestrial and sidereal universal freemasonry 219 light, is symbolized and represented by a white cock" subsequently, the rooster came to symbolize daybreak and by extension the resurrection. today it still figures in the initiation skit of the apprentice mason. the decline of masonic universalism the universalism of the medieval builders was closely connected to the catholic religion and the building of its churches. a breech had already been torn in this universalism by the communal movement, when purely local brotherhoods formed without any solid bonds to another broth

n accordance with the indications of their gestures as related by the scriptures and various legends. all of this served as a departure point for the elaboration of the mysteries, which in this way rejoined and continued the traditions of the ancient mysteries. the masons' legend connected to hiram belongs within this general framework. the circumstantial and fixed death of hiram, followed by his resurrection within his own person as well as in those who emulated him, is a reflection of the passion in the fullness of its lesson. it is also a continuation and the christianized spiritual finality of the ancient mysteries: the attainment of immortality and understanding through by incorporating the divine substance within oneself and through this, becoming a god. in simpler terms, the legend

d. an individual's fine craftsmanship implied that he was a good servant of the all powerful deity, who in return granted the worker the grace of approaching him. this grace also required an conclusion 271 implicit obedience to all moral commandments. the whole of life was placed in a convergence of the sacred and the necessity to heed the demands of the divine. the initiatory ritual of death and resurrection is the ascetic reflection of the model of christ's passion. more than any other profession, that of construction illustrated this concept perfectly through the different kinds of knowledge it required and the conjunction of science and beauty in its art, and by its purpose, whose grandest and most testimonies are god's dwellings on earth: churches and cathedrals. the art and learning

PHILIP NEIL MYTHS LEGENDS EXPLAINED

he year. but nut gambled with thoth, the moon god and reckoner of time, and won from him five extra days outside the 12 lunar months of 30 days each. in these days she gave birth to her children osiris, blind horus, seth, isis, and nephthys. scarab beetle the winged scarab beetle of re is shown joined with the mummified body of osiris, which rises from the fertile earth. this motif symbolizes the resurrection of osiris and the daily rebirth of re. tending the earth men plow the earth and sow seed. as re makes his daily journey across the sky (center, the warmth of the sun will make the crops grow another symbol of osiris resurrection from the dead. the egpytian year was made up of 12 lunar months of 30 days, plus another five days to make up the number to 365. however, the egyptians did no

as the mother of horus, and, therefore, of the egyptian king, who was a human manifestation of horus. worker of magic isis was a worker of magic, and could even practice her art on the gods (see pp. 14 15. it was her magic arts that enabled her to restore the breath of life to the mummified osiris, and to aid her son horus in his duels with seth. the story of isis and osiris tells of a death and resurrection that mirrors the harvesting of grain and its regrowth from seed; miniature figures of osiris filled with seed kernels were placed in egyptian tombs as a promise of rebirth. crown osiris wears the atef crown, a tall crown with two side plumes, designating kingship. lost eye horus has lost his left eye (the moon. it was put out in his struggles with seth, whom he had castrated. dead kin

a shadow. retribution, however, awaited narcissus. selfish and dismissive of all his admirers, he fell in love with his own reflection in a pool on mount helicon. sick for love, he lay by the water s edge gazing at his own reflection until he died, and the gods turned him into the narcissus flower. tammuz, the eastern adonis adonis is the phoenician word for lord and the story of adonis death and resurrection reflects aspects of the near-eastern god tammuz (see p. 19. tammuz was the spouse of the goddess ishtar, who descended to the underworld to rescue him from death. he is essentially a fertility god, associated with the miracle of the harvest. his death and rebirth were celebrated each spring and autumn and the spectacle of women weeping for tammuz is mentioned in the bible (ezekiel 8:1

holy grail. this one appears to take arthur to the isle of avalon. this detail from a french manuscript, l ystoire lancelot du lac shows lancelot and guinevere, and dates from c. 1470. the holy grail although king arthur himself never took an active part in the great quest for the holy grail, the artist here depicts the grail appearing to the dying king, with a promise either of renewed health or resurrection. le morte d arth ur by james archer (1824 1904) this picture shows arthur s last moments before he is taken to the isle of avalon. it is based on the poem the passing of arthur by tennyson.the four women directed by morgan le fay, arthur s half-sister, are tending to him and other important elements of arthur s life, such as merlin and the holy grail, are also included. book of spells

et, while a fourth pours him a drink and a fifth leans over his back pillow. macaw owl the macaw owl, the messenger of xibalba, perches on one death s hat. the messenger owls act as guides down to the underworld. drawing att ention one of the goddesses taps another on the foot to draw attention to the sacrifice being made by the disguised hero twins. in the land of death, the hero twins powers of resurrection must have seemed doubly miraculous. the underworld, xibalba, was a dreadful hell, whose name means literally place of fright. only those who died a violent death went to heaven, all others were consigned to xibalba. it lay to the west, and could be entered through a cave, or through still, standing water. bald-headed goddesses one death is tended by five bald-headed goddesses, who are

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

tegory is called "the three impure kelipot, because they have no goodness in them at all, and cannot be uplifted or transformed into holiness by man. an example of this is pork. since g-d forbade the consumption of pork to a jew, it can never be uplifted, even if he eats it with the holiest of intentions. these kelipot will only be rectified by g-d himself in the world to come, at the time of the resurrection of the dead. this is as stated "death will be swallowed up forever" now, it is solely through the contemplation of g-dliness that a person can have any emotions or relationship with g-d. as explained before, the emotions are born of the intellect. one cannot have any true emotions about what he does not know. since g-d desires that we have an emotional attachment and delight in him, r

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

of g-d was hovering over the surface of the water. h6 the word for gwas hovering h is merachefet, spelled mem-reish-chet-pei-tav, which can be rearranged to read reish-pei-chet mem-tav, or g288 [sparks] died. h this [minimal consumption of energy] is not termed gnourishment h or geating, h only [an absorption of] the minimal necessary life-force necessary [to persist and] be reinvigorated in the resurrection, this being the final rectification of the loss of the kings, as is known. it follows that in the world of beriah, this minimal necessary energy was extended to them from the two latter letters of the name havayah, vav-hei. the 6 genesis 1:2. the arizal on parashat vayikra (2) 430 combined numerical value of these letters is 11, alluding to the 11 component spices of the incense7 that

mitzvot and ta famei hamitzvot 511 parashat emor [second installment] the portion of the torah read this week includes the commandment of raising the four plants on sukkot. we are taught gand you will take for yourselves on the first day [of sukkot] the fruit of the goodly tree [i.e, an etrog, palm branches [i.e, a lulav, a branch of the myrtle and willows c. h1 we will now see how the process of resurrection is alluded to in this verse. the mystery of resurrection [is as follows [resurrection] will occur by means of holy [spiritual] droplets that manifest the name of g-d whose numerical value is that of the word for gdew h [tal, 39 [this name is formed by spelling out the first three letters of the name havayah] yud-hei-vav. yud yud-vav-dalet 10+ 6+ 4 20 hei hei-alef 5+ 1 6 vav vav-alef-v

ture resurrect the dead. h4 here it is explained that this gdew h is in fact a physical manifestation of the name of g-d whose numerical value when spelled out is the same as that of the word for gdew. h we see here that this gname h is actually the name havayah without the final hei. as we will see presently, the final hei is manifest as the dead that these three letters are meant to revive. the resurrection of the dead is thus the (re-)joining of the first three letters of the name havayah with its last letter. these [droplets] descend from the brain of z feir anpin to its yesod, and from there to gthe land of the living h and malchut. the jewish souls there receive [these droplets] and come to life. although generally we say that the four letters of the name havayah are manifest in the

npin and nukva, respectively, if we narrow our focus onto z feir anpin and nukva, these four letters are manifest in them also, as a unit. the first three letters are the intellect and emotions, i.e, the bulk of z feir anpin, while the final hei continues to signify nukva (malchut. 1 leviticus 23:40. 2 isaiah 26:19. 3 y. berachot 5 (9b. 4 shabbat 88b. the arizal on parashat emor (2) 512 thus, the resurrection of the dead, the (re-)union of the first three letters with the hei, is synonymous with the coupling of z feir anpin with nukva. this accords nicely with what we have said previously about the divergent psychologies of man (manifesting z feir anpin) and woman (manifesting nukva: the male is a priori oriented upward, seeking to abstract himself from reality and reunite with his source

h discussed there, i.e, the head of the procreative organ, its gcrown. h what has been said so far is by way of introduction. now, i [i.e, rabbi chaim vital] made efforts to find [a scriptural allusion to] this, since everything is alluded to in the [biblical] text. it is known that the etrog is the manifestation of the gcrown h of [the yesod of z feir anpin. i therefore concluded that the future resurrection.that is, the dew referred to above, which [yesod of z feir anpin] receives from its [i.e, z feir anpin fs] brain, and transfers to malchut.should certainly be alluded to in it. and indeed, i found that the numerical value of the words for gfruit of the goodly tree h [peri etz hadar] is 659. this turns out to be exactly the numerical value of the phrase git [i.e, z feir anpin] contains

.that is, the dew referred to above, which [yesod of z feir anpin] receives from its [i.e, z feir anpin fs] brain, and transfers to malchut.should certainly be alluded to in it. and indeed, i found that the numerical value of the words for gfruit of the goodly tree h [peri etz hadar] is 659. this turns out to be exactly the numerical value of the phrase git [i.e, z feir anpin] contains the dew of resurrection [which flows] from its brain to her [i.e, malchut] h [plus the kolel. this idea is that expounded on in the above gintroduction. h in hebrew, this phrase reads bo tal d ftechiah min ha-mo fach lah: bo: beit-vav= 2+ 6= 8 tal: tet-lamed= 9+ 30= 39 d ftechiah: dalet-tav-chet-yud-hei= 4+ 400+ 8+ 10+ 5= 427 min: mem-nun= 40+ 50= 90 ha-mo fach: hei-mem-vav-chet= 5+ 40+ 6+ 8= 59 lah: lamed-h

reads bo tal d ftechiah min ha-mo fach lah: bo: beit-vav= 2+ 6= 8 tal: tet-lamed= 9+ 30= 39 d ftechiah: dalet-tav-chet-yud-hei= 4+ 400+ 8+ 10+ 5= 427 min: mem-nun= 40+ 50= 90 ha-mo fach: hei-mem-vav-chet= 5+ 40+ 6+ 8= 59 lah: lamed-hei= 30+ 5= 35 8+ 39+ 427+ 90+ 59+ 35= 658. the meaning is that the gcrown h of [yesod of] z feir anpin, which is gthe fruit of the goodly tree, h receives the dew of resurrection from the brain of z feir anpin, 5 in the section of the zohar titled idra rabba, 3:128a. the arizal on parashat emor (2) 513 and then gives it to malchut. those who dwell in it, that is, in the land of israel, receive it and thus live forever. thus, we see that all the mysteries of the torah are alluded to and concealed deep within scripture. furthermore, it is explained in the zohar6

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

e analysis. this breakdown, though not getting us very far, is nonetheless highly suggestive. elementary astrology will extend the meaning a little. virgo represents the virginal sign of nature itself. scorpio is the sign of death and transformation; sex is involved here as well. sol, the sun, is the source of light and life to all on earth; it is the centre of our solar system. all the so-called resurrection gods are known to be solar connected. the sun was thought to die every winter when vegetation perished and the earth became cold and barren. every spring, when the sun returned, green life was restored to the earth. in various of the grade rituals as well as the elementary knowledge lectures of the order, we find the following which we can add to the data already obtained: virgo=isis

he earth became cold and barren. every spring, when the sun returned, green life was restored to the earth. in various of the grade rituals as well as the elementary knowledge lectures of the order, we find the following which we can add to the data already obtained: virgo=isis-who was nature, the mother of all things. scorpio=apophis-death, the destroyer. sol=osiris-slain and risen, the egyptian resurrection and vegetative god. here we now begin to get a definite sequence of ideas that proves somewhat meaningful. the simplicity of a natural state of affairs in, shall we say, the garden of eden representing the springtime of mankind, is shattered by the intrusion of the knowledge of good and evil, sexual perception. this is due to the intervention of the destroyer apophis, the red dragon

l we say, the garden of eden representing the springtime of mankind, is shattered by the intrusion of the knowledge of good and evil, sexual perception. this is due to the intervention of the destroyer apophis, the red dragon, or lucifer, the lightbearer, who changed all things-by illuminating all things. thus the fall-as well as the fall of the year. this is succeeded by the advent of osiris the resurrection god who is quoted as stating "this is my body, which i destroy in order that it may be renewed."he is the symbolic prototype of the perfected solar man, who suffered through earthly experience, was glorified by trial, was betrayed and killed, and then rose again to renew all things. the final analysis of the keyword sums up the formula with the initials isis, apophis, osiris=iao, the

ose of the invocation, the light is formulated above his head in the symbol of the white triangle by the union of the implements of the three chief officers. by means of the adeptus minor ritual, which identifies him with the chief officer, he is slain as though by the destructive force of his lower self. after being symbolically buried, triumphantly he rises from the tomb of osiris in a glorious resurrection through the descent of the white light of the spirit. the intervening grades occupy themselves with the analysis of that light as it vibrates between the light and the darkness, and with the establishment within the candidate's personal sphere of the rays of the many-coloured rainbow of promise "before all things" commences a phrase in one ritual "are the chaos, the darkness, and the

sphere of sensation <67> a gestation period of at least nine months had to elapse prior to initiation to the grade of adeptus minor, and since there can be no misunderstanding the purpose and nature of this beautiful ceremony it requires the minimum of comment from my pen. it explains itself completely in one of the speeches "buried with that light in a mystical death, rising again in a mystical resurrection, cleansed and purified through him our master, 0 brother of the cross of the rose. like him, 0 adepts of all ages, have ye toiled. like him have ye suffered tribulation. poverty, torture and death have ye passed through; they have been but the purification of the gold. in the alembic of thine heart through the athanor of affliction, seek thou the true stone of the wise" the form of th

utz- though the pastos is also referred to as the tomb of osiris the justified one. both of these beings may be considered as the type and symbol of the higher and divine genius. immediately above this coffin rested the circular altar mentioned in the fama. it bore paintings of the kerubic emblems, and upon these were placed the four elemental weapons and a cross, the symbol of 38 the golden dawn resurrection. at one point in the ceremony, the acting hierophant, or chief adept as he is now called, is interred in the pastos as though to represent the aspirant's higher self which is hidden and confined within the personality, itself wandering blindly, lost in the dark wilderness. the whole concatenation of symbols is an elaborate and dramatic portrayal of the central theme of the great work

e is now called, is interred in the pastos as though to represent the aspirant's higher self which is hidden and confined within the personality, itself wandering blindly, lost in the dark wilderness. the whole concatenation of symbols is an elaborate and dramatic portrayal of the central theme of the great work. in a word, it depicts <71> the spiritual rebirth or redemption of the candidate, his resurrection from the dark tomb of mortality through the power of the holy spirit. in the symbol of the vault, the psychologist no doubt will see a highly interesting and complex array of mother symbols, traces of which, used in very much the same way, may be found in the literary fragments we inherit from the mystery cults of antiquity. it would be possible, and quite legitimate so to interpret t

acles heh (final) the four suits also refer to the four worlds of the qabalists thus- sceptres to atziluth cups briah swords yetzirah pentacles assiah 68 the golden dawn: volume i book one the honours of the tarot pack are, as it were, the vice-gerants of the great name, in the qabalistic world to which each suit is referred. they also syrnbolise father, mother, son, daughter, birth, life, death, resurrection <131> the fylfot cross the 17 squares out of a square of lesser squares, refer to the sun in the twelve signs of the zodiac and the four elements: this form of the caduceus of hermes is that of the three mother letters placed on one another thus: the caduceus has another meaning on the tree of life. the upper part wings touch chokmah and binah: these are the three supernal. the seven

RELIGIOUS TENANTS OF THE YEZIDI

e wild beasts wept; they came and worshipped and kissed my feet. i am adi of the mark, fr. 2 a wanderer, the all-merciful has distinguished me with names. and my seat and throne are the wide-spread earth. in the depth of my knowledge there is no god but me. these things are subservient to my power. how, then, can ye deny me, o mine enemies? do not deny me, o men, but yield, that in the day of the resurrection you may be happy in meeting with me/ fn. 1. the fa ade of the temple at sheikh adi bears the figure of a lion and serpent, as may be seen from the sketch already referred to. fn. 2. the original word is esh-sh mi, which the ignorant yezeedees think to mean "the damascene" and hence they frequently say that sheikh adi came from damascus. the spirit of the passage has guided me in the r

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

the initials of that sacred name and title which weretraced in burning letters upon the cross of the redeemer. treasure in your heart the remembrance ofthe word, i.n.r.i, jesus nazarenus rex judeorum. forget not that for 33 years he laboured on earthin meekness and humility, a period which is represented by the 33 lights in the east. the rose, mybrother, alludes to the beauty and grandeur of his resurrection from the dead, and is typical of theeternal glory of the rose of sharon, ego sum rosa sharoni, et lillium convallium. the 5-pointedstar above the east emblemized by your 5 circuits of this secret hall reminds us of the 5 points ofrituals of the societas rosicrucianis in angliazelator9 felicity, which are (1) to walk with (2) to intercede for (3) to love (4) to assist, and (5) to pray

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

efs and all fears. g ghimel. he reigns with all heaven and is served by all hell. o daleth. he rules his own health and life and can influence equally those of others. x he. he can neither be surprised by misfortune nor overwhelmed by disasters, nor introduction 7 can he be conquered by his enemies. n vau. he knows the reason of the past, present and future. z zain. he possesses the secret of the resurrection of the dead and the key of immortality. such are the seven chief privileges, and those which rank next are these: k cheth. to find the philosophical stone. t teth. to possess the universal medicine. v iod. to know the laws of perpetual motion and to prove the quadrature of the circle[ caph. to change into gold not only all metals but also the earth itself, and even the refuse of the e

enicians as cadmus, author of the sacred alphabet and the universal key to the initiations of the logos, father of the kabalah, he who, according to sacred allegories, did not die like other men, but was translated to heaven, and will return at the end of time. much the same parable is told of st. john himself, who recovered and explained in his apocalypse the symbolism of the word of enoch. this resurrection of st. john and enoch, expected at the close of the ages of ignorance, will be the renovation of their doctrine by the comprehension of the kabalistic keys which unlock the temple of unity and of universal philosophy, too long occult and reserved solely for the elect, who perish at the hands of the world. but we have said that the reproduction of the monad by the duad leads of necessi

ubject to his action, accelerates or suspends the currents of life, soothes or tortures, heals or hurts in fine, slays or brings to life. here, however, we pause in presence of the smile of incredulity. let us permit it to enjoy the easy triumph of denying what it does not know. we shall demonstrate later on that death is preceded always by a lethargic sleep, and hence takes place gradually; that resurrection is possible in certain cases; that lethargy is a real but uncompleted death; and that the final paroxysm is in many cases subsequent to inhumation. this, however, is not the subject of the present chapter. we affirm now that a lucid will can act upon the mass of the astral light, and in concurrence with other wills, which it absorbs and draws along, can determine great and irresistibl

s of a departing soul. death is never instantaneous; it is, like sleep, gradual. so long as the blood has not become absolutely cold, so long as the nerves can quiver, a man is not wholly dead, and if none of the vital organs are destroyed the soul can be recalled, either by accident or by a strong will. a philosopher declared that he would discredit universal testimony rather than believe in the resurrection of a dead person, but his utterance was rash, for it was on the faith of universal testimony that he believed in the impossibility of resurrection. supposing such an occurrence were proved, what would follow? must we deny evidence or renounce reason? it would be absurd to say so. we should infer rather that we were wrong in supposing resurrection to be impossible. ab actu ad posse val

s rash, for it was on the faith of universal testimony that he believed in the impossibility of resurrection. supposing such an occurrence were proved, what would follow? must we deny evidence or renounce reason? it would be absurd to say so. we should infer rather that we were wrong in supposing resurrection to be impossible. ab actu ad posse valet consecutio. let us now make bold to affirm that resurrection is possible and occurs oftener than might be thought. many persons whose deaths have been attested legally and scientifically have been found afterwards in their coffins dead indeed, but having evidently come to life and having bitten through their clenched hands so as to open the arteries and escape from their horrible agonies. a doctor would tell us that such persons were in a letha

gy or factitious death which is curable at will. the etherization or torpor produced by chloroform is a real lethargy which ends sometimes in absolute death, when the soul, ravished by its temporary liberation, makes an effort of will to become free altogether, which is possible for those who have conquered hell, that is to say, whose moral strength is superior to that of astral attraction. hence resurrection is possible only for elementary souls, and it is these above all who run the risk of involuntary revival in the tomb. great men and true sages are never buried alive. the theory and practice of resurrection will be given in our ritual; to those meanwhile who may ask whether i have raised the dead, i would say that if i replied in the affirmative they would not believe me. it remains n

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

mpt. temples transformed into tombs are cast down over proscribed ashes, and above the debris of idols, above ruins of empires, he only, he whom the caesars indicted, whom so many satellites pursued, whom so many executioners tortured, he only lives, alone reigns, alone triumphs! notwithstanding, his own disciples speedily misuse his name; pride enters the sanctuary; those who should proclaim his resurrection seek to immortalize his death, that they may feed, like ravens, on his ever-renewing flesh. in place of imitating him in his sacrifice and shedding their blood for their children in the faith, they chain him in the vatican, as upon another caucasus, and become the vultures of this divine prometheus. but what signifies their evil dream? they can only imprison his image; he himself is f

not yet appeared. who can boast that he is such? have we not ever new self-conquests to make? at the same time, it is certain that nature will obey the sign and word of one who is strong enough to be convinced that she will. i say that nature will obey; i do not say that she will belie herself or disturb the order of her possibilities. the healing of nervous diseases by word, breath, or contact; resurrection in certain cases; resistance of evil wills sufficient to disarm and confound murderers; even the faculty of making one's self invisible by confusing the sight of those whom it is important to elude. all this is a natural effect of projecting or withdrawing the astral light. thus was valentius dazzled and terror-struck on entering the temple of cesarea, even as heliodorus of old, overw

not been paid to the reciprocal influence of signs on ideas and of ideas on signs; it is not less true that the revolutionary work of modern times, for example, has been resumed symbolically in its entirety by the napoleonic substitution of the star of honour for the cross of st. louis. it is the pentagram in place of the labarum; it is the reconstitution of the symbol of light; it is the masonic resurrection of adonhiram. they say that napoleon believed in his star, and could he have been persuaded to explain what he meant thereby, it would have proved to be his genius; he was right therefore in adopting the pentagram as his sign, because it is the symbol of human sovereignty acquired by intelligent initiative. the mighty soldier of the revolution knew little, but he divined almost everyt

ade true gold, nor did they take away their secret with them, for it is enshrined in their symbols, and they have indicated, moreover, the sources from which they drew for its discovery and for the realization of its effects, it is this same secret which we ourselves make public now. 68 chapter xiii necromancy we have declared boldly our opinion, or rather our conviction, as to the possibility of resurrection in certain cases: it remains for us now to complete the revelation of this arcanum and to expose its practice. death is a phantom of ignorance; it does not exist; everything in nature is living, and it is because it is alive that everything is in motion and undergoes incessant change of form. old age is the beginning of regeneration; it is the labour of renewing life; and the ancients

ur own efforts or by the assistance of a stronger and more active will than ours. death is neither the end of life nor the beginning of immortality: it is the continuation and transformation of life. now a transformation being always a progress, few of those who are apparently dead will consent to return to life, that is, to take up the vestment which they have left behind. it is this which makes resurrection one of the hardest works of the highest initiation, and hence its success is never infallible, but must be regarded almost invariably as accidental and unexpected. to raise up a dead person we must rivet suddenly and energetically the most powerful chains of attraction which connect it with the body that it has just quitted. it is, therefore, necessary to be acquainted previously with

tion which connect it with the body that it has just quitted. it is, therefore, necessary to be acquainted previously with this chain, then to seize thereon, finally to project an effort of will sufficiently powerful to link it up instantaneously and irresistibly. all this, as we say, is extremely difficult, but is in no sense absolutely impossible. the prejudices of materialistic science exclude resurrection at present from the natural order of things, and hence there is a disposition to explain all phenomena of this class by lethargies, more or less complicated with signs of death and more or less long in duration. if lazarus rose again before our doctors, they would record in their memorials to official academies a strange case of lethargy, accompanied by an apparent beginning of putref

ials to official academies a strange case of lethargy, accompanied by an apparent beginning of putrefaction and a strong corpse-like odour: the exceptional occurrence would be labelled with a suitable name, and the matter would be at an end. we have no wish to alarm anyone, and if, out of respect for men with diplomas who represent orthodox science, it is requisite to term our theories concerning resurrection the art of curing exceptional and aggravated trances, nothing, i hope, will hinder us from making such a concession. but if ever a resurrection has taken place in the world, it is incontestable that resurrection is possible. now, the bodies corporate protect religion, and religion asserts positively the fact of resurrections; therefore resurrections are possible. from this escape is d

resurrections are possible. from this escape is difficult. to say that such things are possible outside the necromancy 69 laws of nature, and by an influence contrary to universal harmony, is to affirm that the spirit of disorder, darkness and death can be sovereign arbiter of life. let us not dispute with worshippers of the devil, but pass on. it is not religion alone which attests the facts of resurrection: we have collected a number of cases. an occurrence which impressed the imagination of greuze the painter has been reproduced by him in one of his most remarkable pictures. an unworthy son, present at his father's deathbed, seizes and destroys a will unfavourable to himself; the father rallies, leaps up, curses his son and then drops back dead a second time. an analogous and more rece

ROBERT KIRK WALKER BETWEEN WORLDS

the savior or messiah. it is along this way that a divine one is born into the outer world, hence the conceptual structure of the virgin birth. this process, however, is merely a human reflection by divine power, of the descent into hell which is also a death/birth on the part of the son of light the descent into hell is synonymous and simultaneous with the conception, birth, sacrifice, death and resurrection. they only appear to be separated to the awareness locked into the illusion of serial time. appendix 4: thomas rhymer 152 he is clothed in green, which signifies his union with the land, a union that occurred as a direct result of his transformation within the underworld. his prophetic ability arises as a result of his mediating power, and not through the communication of 'familiar sp

RUBY TABLET OF SET

d" as the basic statement of belief for each baptized catholic 13. though not admitted in centuries that followed, or at that time for that matter 14. an innovation which occurred to them after seeing similar movements in egypt 15. today called syncretisms 16. changed to holy spirit in the 60's 17. mass, or more properly holy mass, is the name of the liturgical service commemorating the death and resurrection of christ. it follows a specific format called the canon of the mass, which can be embellished. however, the basic formulas must be used in the sequence and wording decreed by the church. to tamper with this is considered blasphemy, which is why the satanic rites called black mass that parody this canon frighten devout catholics so much. there is no rite considered more powerful or sa

ysical decayed the soul would also face its end. his belief in the substance of the soul and its difference with the kind of matter that makes up the body is an attractive part of the immortal-soul doctrine. the second, the reconstitution doctrine, flew describes as "in a pure form, a direct and simple belief" its beliefs are dependent on the presence of the body during life and then later in the resurrection of it. more accurately yet, flew continues, the second doctrine consists of an insistence on reconstituting the body with the soul in order to have a complete human person who could then go about the business of being immortal. the flaw, insofar as setian thought goes, is that it depends on an omnipotent power to produce an immortal being. the third doctrine, that of the shadow-man, i

is somewhat more sophisticated than that of isis, though its core principles are essentially the same. the essential features characterizing this aeon are 1) an all-inclusive father god who is to be worshipped and who lays down imperative laws that humanity must obey in order to gain the favor of that god, and 2) a god who dies and is then resurrected, such as osiris or jesus, and whose death and resurrection experiences are to be followed as examples by which humanity may gain salvation. examples of this include the initiation ceremonies of the ancient mystery schools and other elements of traditional western occultism (eg: freemasonry and the golden dawn) whereby the death, burial, and resurrection of osiris (or christ) are reenacted and assimilated by the initiate. there is also traditi

th "this" wrote aleister crowley in the book of thoth" is the treshold of life; this is the treshold of death" for all the ominous tone of the card it is one of change, much in the way atu xiii indicates alterations. atu xviii is a far more profound representation of transformation than atu xiii in that it has to do with what is accurately referred to the dark night of the soul. as the gateway of resurrection atu xviii is singularily pointed in its message of passing the bounds of previously known existence into a new and uncharted land where the only rules that apply are those of the self. the anubis guardians of the twin towers face left and right to ensure than none but those who prove themselves worthy enter and traverse the lane leading to infinity. in hand is to be found tcham ceptre

g the consciousness within the earth, for dark shapes visit the faithful few. when the stars are right, and the cycle is known, the dark ones come themselves from the stars and bring their images with them. they plunge from world to world through the sky and sleep, but never die. they seethe within pits of rotting corpses inside the great city r'lyeh, preserved by spells of mighty cthulhu for the resurrection by the stars. they talk in their tombs, and have molded our dreams. we are as the old ones, free and wild, and beyond good and evil. laws and morals thrown aside, we shout and kill and revel in joy, with ecstasy and freedom. the world of the profane passes away in sulfurous flame and malignant poison. listen with thy ears, and hear us, dark cthulhu. smell us with thy nostrils, and sen

SALMANRUSHDIE THESATANICVERSES

own "strange but true" he cried "that will be day zero, and because we will all share the birthday we will all be exactly the same age from that day on, for the rest of our lives. how do you call it when fifty kids come out of the same mother? god knows. fiftuplets. damn" reincarnation, for frenzied gibreel, was a term beneath whose shield many notions gathered a-babeling: phoenix-from-ashes, the resurrection of christ, the transmigration, at the instant of death, of the soul of the dalai lama into the body of a new-born child. such matters got mixed up with the avatars of vishnu, the metamorphoses of jupiter, who had imitated vishnu by adopting the form of a bull; and so on, including of course the progress of human beings through successive cycles of life, now as cockroaches, now as king

orentine republic, that all- too-brief interruption in the power of the medici family; if niccol could survive such tribulation and live to write that perhaps embittered, perhaps sardonic parody of the sycophantic mirror--of--princes literature then so much in vogue _il principe, following it with the magisterial _discorsi, then he, chamcha, need certainly not permit himself the luxury of defeat. resurrection it was, then; roll back that boulder from the cave's dark mouth, and to hell with the lega! problems. mishal, hanif johnson and pinkwalla- in whose eyes chamcha's metamorphoses had made the actor a hero, through whom the magic of special-effects fantasy-movies(_labyrinth _legend _howard the duck) entered the real- drove saladin over to pamela's place in the dj's van; this time, though

SATANGEL

s which had been built on hills and mounds, michael s mounts. these were previously the focal points in earlier times of the dragon power running through the earth. gabri-el jibril, an alternative version of the name, dictated the koran to mohammed and is considered the angel of truth. gabri-el is described as possessing 140 pairs of wings and in judeo-christian lore is the angel of annunciation, resurrection, mercy, revelation and death. the root of the name gabri-el lies in the sumerian word gbr, meaning gubernator or governer. the name may also be translated as divine husband, and in luke 1:26 it is gabriel who places the child within the womb of mary. the ruler of the cherubim and the governor of eden, said to sit on the left side of god, some theologians have made a case for gabri-el

rced the side of our lord jesus christ, and blood and water flowed out, that you not be able to conceal yourself in his throat or on his tongue or under his tongue, or in his other memebers. i conjure you, devil, by the death and burial of christ, from which he rose from the dead on the third day, that you not be able to conceal yourself in his bowels or inward parts. i conjure you, devil, by the resurrection of our lord jesus christ, in which he appeared to his disciples saying, it is i, do not be afaraid, and he commanded them, saying, go into all the world and preach the gospel to every creature; he who believes and is baptised shall be saved, but he who does not believe shall be condemned; by the aforesaid words i conjure and admonish you that you should recede from this servant of god

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

: one of the sects of judaism, generally used to refer to the less traditional branch of the faith. regla de ocha: the formal name for the santer an religion. rehit maryada: the sikh code of ethical conduct. religious daoism: a form of daoism that recognizes gods, ancestor spirits, and life after death. ren: empathy, the ability to feel for and sympathize with others; the highest confucian ideal. resurrection: the rising of jesus christ from the dead three days after his crucifixion, or death on a cross. xxvi world religions: almanac words to know rig veda: the central scripture of hinduism, a collection of inspired hymns and songs. rosh hoshanah: the jewish new year. sabbat: holidays practiced by wiccans throughout the year, including the summer and winter solstices, the vernal and autumn

looks to his elders as he learns to pray in a mosque. some scientists use the meme theory to explain religion as a complex of inherited traits handed down from one generation to another. michael s. yamashita/corbisbettmann. world religions: almanac 13 what is religion? myth is not the same as religion, although it can be an important part of it. some christians believe the story of the death and resurrection of jesus christ a myth: a story that aims to show how humans can be freed of their sins and brought into a heavenly afterlife. they believe that the resurrection was not meant to be taken literally; instead, they see it as a symbol for finding new life or a new way of relating to the world when one believes in jesus s teachings. for other christians, however, such biblical stories are

ame stronger as the central government went into decline. osiris was an early fertility god who, when killed by his brother set and cut into pieces, was put back together again by his wife sister isis. he then became god of the underworld. osiris became identified with the dead pharaoh. his son, horus, became associated with the living pharaoh. osiris eventually became a symbol of immortality and resurrection, or returning to life after death, and, as such, symbolized the annual renewal of fertility to the soil by the flooding of the nile. a lengthy annual festival was held for him to celebrate this rebirth. the middle kingdom came to an end with the hyksos invasion of lower egypt, with the new invaders adapting egyptian habits and gods. the new kingdom (c. 1570 1085 bce) began when egypti

good and honest) life, humankind would be rewarded with long life and many offspring. as for the afterlife, it was believed that a kind of ghost or double survived physical death. when a person died and his or her body was buried, his or her ghost descended to the underworld to join those already departed. the underworld was ruled by the god ereshkigal. later babylonian religion also assumed that resurrection, or physical life after death, was possible. babylonians believed in the waters of life and called their chief deity, marduk, the one who brings the dead to life. mostly, however, it appears that mesopotamians believed that earthly life was all there was, and that death led to disintegration of the body. hundreds of gods were involved in mesopotamian religion. in addition to being con

returns with him triumphantly to earth. tammuz, however, can only spend spring and summer on earth; the rest of the year he must remain in the underworld. in some traditions, tammuz is ishtar s son; in others, he is her lover rather than her husband. a similar regeneration myth lies at the heart of egyptian popular religion. ancient egyptians believed that osiris was god of the nile river and of resurrection and vegetation before he became god of the underworld. killed by his evil brother set, god of chaos, his body was chopped into pieces and scattered. his loyal wife, the sky goddess isis, found the pieces and put his body back together. she made herself pregnant from osiris s body, and their son horus revenged osiris s murder, defeating his uncle set in epic combat. horus became the go

e is represented by the image of a hawk or as a man with a hawk s head. the pharaoh was considered to be the living horus. isis: a protective goddess. isis was important to egyptians as the mother of the living horus. maat: the goddess of truth and justice. she oversees harmony and justice. her symbol is the feather, which she is often shown wearing on her head. osiris: the god of the dead and of resurrection, he is also the ruler of the underworld. osiris is married to isis and is the father of horus. he is shown as a mummified man, all in white ra: the sun god. ra, or re, is one of the most important egyptian gods. he is shown as a man with a hawk s head, wearing a headdress with a sun disk. world religions: almanac 61 ancient religions of egypt and mesopotamia divorce was allowed, but u

erson to get into heaven or be forgiven for sins that were not yet committed. messiah: the expected deliverer and king of the jews, foretold by the prophets of the old testament; used by christians to refer to jesus christ. original sin: the sin that fell upon humankind when adam and eve ate of the forbidden fruit in the garden of eden; this act, in turn, led to the separation of humans from god. resurrection: the rising of jesus christ from the dead three days after his crucifixion, or death on a cross. sacrament: a sacred rite, or ceremony. saint: in christianity, someone who is judged to be particularly holy and worthy. salvation: the deliverance of human beings from sin through jesus christ s death on the cross. trinity: in christianity, the union of the father, son, and holy spirit as

yed by judas iscariot, one of his followers, and arrested by the sanhedron. when jesus refused to defend himself, the sanhedron took him to the romans, charging him with sedition, that is, encouraging people to rebel against the government. again, refusing about christianity belief. christians believe that jesus christ is the son of god and that his crucifixion (death on the cross) and subsequent resurrection (rising from the dead) all make up for the sins of humankind. a belief in jesus and his suffering leads to salvation. followers. christians number about 2.1 billion, making christianity the world s largest religion. name of god. the christian god is called god and is also known as the lord or the father. jesus is believed to be the son of god. the concept of the trinity makes god a co

SIR WALLIS BUDGE EGYPTIAN MAGIC

s so much which savoured of gross and childish superstition, and which must have been the product of their predynastic or prehistoric ancestors, even during the period of their greatest intellectual enlightenment. but the fact remains that they did believe in one god who was almighty, and eternal, and invisible, who created the heavens, and the earth, and all beings and things therein; and in the resurrection of the body in a changed and glorified form, which would live to all eternity in the company of the spirits and souls of the righteous in a kingdom ruled by a being who was of divine origin, but who had lived upon the earth, and had suffered a cruel death at the hands of his enemies, and had risen from the dead, and had become the god and king of the world which is beyond the grave; a

, although they believed all these things and proclaimed their belief with almost passionate earnestness, they seem never to have freed themselves from a hankering p. xiv after amulets and talismans, and magical names, and words of power, and seem to have trusted in these to save their souls and bodies, both living and dead, with something of the same confidence which they placed in the death and resurrection of osiris. a matter for surprise is that they seem to see nothing incongruous in such a mixture of magic and religion, and the general attitude of the mind of the egyptian on the point is well illustrated by the following facts. attached to the service of ra, the sun-god, at thebes were numerous companies of priests whose duties consisted as much in making copies of religious books an

over, the rubric describes the performance of the ceremony as a meritorious act! e. a. wallis budge. london, august 28th, 1899 p. 1 egyptian magic. chapter i. antiquity of magical practices in egypt. in the first volume of this series 1 an attempt was made to set before the reader a statement of the ideas and beliefs which the ancient egyptians held in respect of god, the "gods" the judgment, the resurrection, and immortality; in short, to sketch in brief outline much of what was beautiful, and noble, and sublime in their religion. the facts of this statement were derived wholly from native religious works, the latest of which is some thousands of years old, and the earliest of which may be said to possess an antiquity of between six and seven thousand years; the extracts quoted in support

me kheper, i.e "he who rolls" the sun contained the germs of all life, and as the insect's ball contained the germs of the young scarabs it was identified also with the sun as a creature which produced life in a special way. now, the god khepera also represented inert but living matter, which was about to begin a course of existence, and at a very early period he was considered to be a god of the resurrection; and since the scarab was identified with him that insect became at once the symbol of the god and the type of the resurrection. but the dead human body, from one aspect, contained the germ of life, that is to say, the germ of the spiritual body, which was called into being p. 39 by means of the prayers that were recited and the ceremonies that were performed on the day of the funeral

e deceased prays that he "may have a portion with him who is on the top of the steps" i.e, osiris, and in funeral vignettes this god is seen seated upon the top of a flight of steps and holding his usual symbols of sovereignty and dominion. the amulet of the steps is usually made of green or blue glazed porcelain. p. 63 20. the amulet of the frog, this amulet is typical of teeming life and of the resurrection. the frog-headed goddess heqt, the wife of khnemu, was associated with the resurrection, and this amulet, when laid upon the body of the dead, was intended to transfer to it her power. the frog is often represented on the upper part of the greek and roman terra-cotta lamps which are found in egypt, and on one of them written in greek is the legend "i am the resurrection" 1 the amulets

y be included the so-called ptah- seker-ausar figure which is usually made of wood; it is often solid, but is sometimes made hollow, and is usually let into a rectangular wooden stand which may be either solid or hollow. the three gods or trinity of ptah, seker (socharis, and ausar (osiris, are intended to represent the god of the sunrise (ptah, the god of the night sun (seker, and the god of the resurrection (osiris. the name ptah means "opener" and is usually applied to the sun as the "opener" of the day; and the name seker means "he who is shut in" that is to say, the night sun, who was regarded as the sun buried temporarily. now the life of a man upon earth was identified with that of the sun; he "opened" or began his life as ptah, and after death he was "shut in" or "coffined" like it

d preserved that piece, and if they revivified it in due season, the whole body would be protected, and preserved, and revivified. frequently, especially in the late period, a cavity was made in the side of the stand, and in this was laid a small roll of papyrus inscribed with the text of certain chapters of the book of the dead, and thus the deceased was provided with additional security for the resurrection of his spiritual body in the world to come. the little rolls of papyrus p. 86 are often inscribed with but short and fragmentary texts, but occasionally, as in the case of the priestess anhai, a fine large papyrus, 1 inscribed with numerous texts and illustrated with vignettes, was placed inside the figure of the god, who in this instance is in the form of osiris only. 2 it seems that

the recital of words of power sought to give back to their members the strength to eat, and drink, and talk, and think, and move at will. indeed, all the evidence now forthcoming seems to prove that be never succeeded in bringing himself to think that the gods could do without his help, or that the pictures or representations of the scenes which took place in the life, and death, and burial, and resurrection of osiris, upon which he relied so implicitly, could possibly fail to be as efficacious as the actual power of the god himself. the examination of mummies has shown us with tolerable clearness what methods were adopted in preparing bodies for bandaging and final ornamentation, p. 185 and the means adopted for disposing of the more corruptible portions of the body are well known from c

SORCERIES OF ZOS

-hypnotize yourselves from the poor reality you be-live and be-lie. for the great noon- tide is here, the great bell has struck. let others await involuntary immolation, the forced redemption so certain for many apostates to life. now, in this day, i ask you to search your memories, for great unities are near. the inceptor of all memory is your soul. life is desire, death is reformation. i am the resurrection. i, who transcend ecstasy by ecstasy, meditating need not be in self-love. this creed, informed by the dynamism of spare's will and his great ability as an artist, created a cult on the astral plane that attracted to itself all the elements naturally orientated to it. he referred to it as zos kia cultus, and its votaries claimed affinity on the following terms: our sacred book: the bo

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

rth realizing that this does not betoken any hostility toward paul and his message, such as one occasionally and misguidedly finds in spiritual circles. despite the undeniable awkwardness of the language, steiner was later to comment: the pauline letters are definitive statements of the whole direction taken by christian evolution. in them are announced the fundamental truths of christianity: the resurrection, the faith that stands in opposition to the law, the working of grace, the living presence of christ in the soul or in human consciousness, and much more. one finds increasingly that the presentation of christianity has to take as its starting-point these letters of paul.4 or again, it might have been expected that an attempt to establish the evolutionary and cosmic purport of christi

lypse, only touched on here. his evolutionary idea that in christianity the processes of the mysteries, hitherto experienced in vision and expressed in myth, had to become an individual life, already opens the way however for his intimate and deeply moving account of the founder s role. in obedience to his father, the god of history, christ had to be willing to translate that pattern of death and resurrection into personal destiny, thereby opening a new dimension of humanity s relationship to god. all those 7. building stones for an understanding of the mystery of golgotha, p.19. xx christianity as mystical fact unfounded criticisms that steiner did not take seriously the redeemer s suffering, even that he lacked any real relationship to the christian tradition, or that he was simply givin

to demonstrate the omnipotence of life! hence the right way to look upon nature is for humanity to undertake the rescue of the crucified world-soul, which should rise, released from death, released from the spell that 54 christianity as mystical fact binds it. and where can this happen except in the soul of an initiate? thus wisdom takes on its proper meaning in a cosmic setting: knowledge is the resurrection, the liberation of god. in the timaeus the world is presented developing out of the imperfect into the perfect. the concept is one of progressive process, of beings developing; and in this process god reveals himself. coming-into-being is the resurrection of god from the tomb. and within this development the human being appears. plato demonstrates that with the appearance of the human

ill be put in his hand. the initiand had to undergo whatever experience was necessary in order to be able to make such a confession an experience of a most exalted kind. if these experiences came to the attention of the uninitiated, however, it is easy to see that they would comprehend nothing of what actually took place in the soul of the neophyte. they would take the latter s death, burial, and resurrection as a physical occurrence, and the spiritual realities of a higher existential plane would take on the appearance of an event contradicting the whole natural order of things: a miracle. and in that sense, a miracle is what initiation was. the life of an initiate: buddha and christ those who wished to comprehend what initiation meant had to awaken in themselves the powers enabling them

ation of jesus: about eight days after jesus said this, he took peter, john, and james with him and went up onto a mountain to pray. as he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. the buddha s earthly life ends at this juncture. but in the life of jesus this is just the beginning of the most important part his suffering, death, and resurrection. the difference between the buddha and christ is shown in the necessity for the life of christ jesus to continue beyond the furthest point of the buddha s life.92 buddha and christ cannot be comprehended simply by lumping everything together. 96 christianity as mystical fact the correspondence between these two redemptive lives leads unambiguously to the conclusion, already indicated

becoming one with the light of the world. jesus goes further: he does not physically die at the moment when the light of the world shines through him. at that moment he is a buddha; but at that moment he enters upon a higher stage of initiation, that of suffering and death. and when his earthly part is lost to view, the spiritual light, the light of the world, does not go out but leads on to his resurrection. to his followers he is revealed to be the christ. as soon as he achieves his transfiguration, the buddha is lost in the all-pervading blissful life of the spirit. christ jesus, however, rekindles the all-pervading spirit once more to life in the form of present human existence. something like this had been achieved by the initiates in the higher stages of the mysteries. but there it

n as he achieves his transfiguration, the buddha is lost in the all-pervading blissful life of the spirit. christ jesus, however, rekindles the all-pervading spirit once more to life in the form of present human existence. something like this had been achieved by the initiates in the higher stages of the mysteries. but there it had a mythical image-character. the initiates of osiris experienced a resurrection on the level of image-consciousness. in the life of christ, initiation in the great mysteries was added to the stage of buddha-initiation, not however on the plane of mythological images but as a real event. the life of the buddha demonstrated that the human being is in essence the divine logos (word; when our earthly part perishes, we return to the logos, to the light. but in jesus

itation and tremors which were wont to accompany miracles. according to popular belief, divine power in a man was like an epileptic, convulsive force. to continue our hypothesis, jesus wished to see once more the man he had loved, and when the slab had been moved away, lazarus came forth in his grave-clothes, his head bound with a napkin. this apparition was naturally looked upon by everyone as a resurrection. faith accepts whatever is true for it, and knows no other law. renan s exegesis seems excessively naive; but he joins to it an additional comment: everything seems to suggest that the miracle of bethany contributed essentially to hasten the death of jesus.111 the miracle of lazarus 113 renan s perception here is undoubtedly acute. but with the means at his disposal he is not able to

SYMBOLISM OF THE BANNERS

e same time, we find that the so-called monogram of christ was in general use among christians. the latin cross was best known and most used because the cross on which christ was crucified is believed to have been of this form. the latin cross is also known as the cross of calvary and the passion cross. the cross, that is sometimes seen in the hands of the risen lord, is known as the cross of the resurrection, and a flag or banner is usually attached to it. sometimes the cross has the form of a tree, or of a series of branches of trees. some pictures of the crucifixion suggest that each of the two thieves suffered on the t cross or on trees. now, having had a quick idea of the historic development of the cross through the ages, we need to regard its mystical symbolism. in looking at the tr

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

tracing board with an image of a coffin, decorated with the "tools' of the craft. the v or square at the bottom of the coffin is pointed downward to hell and the lord of the underworld. the skull and bones, or death's head, is thought to guard the doorway to the mysteries of initiation. there are three number fives arranged in a triangle pattern, thus 555, the triple nickel, symbolizing death and resurrection. not coincidentally, the washington monument, in our nation's capital, is exactly sss feet high. it was designed by masonic overlords and architecturally is an obelisk, worshipped in egypt as osiris' penis (baal's shaft. black magic, masonic witchcraft, and triangle powers 377 the occult spiritual nature of the mission of the united nations (un) is seen in the un's meditation room, in

THE CANOPIC GODS SYMBOLISM

ss important, then, than the body itself, the vehicle of the soul, are the organs. these are the media for the action of organic life, and it is equally important to preserve them from corruption, yet not together with the body. for as the body of osiris was broken up, so must the body of the osirian be divided. this is the meaning of the viscera being preserved apart from the body. the death and resurrection of christ has other symbolism, and the teachings belong to a higher grade. let none therefore object that his body was laid in the tomb entire (the body of osiris was first laid in the chest or pastos whole. the division was into 14 parts, 1 plus 4= 5, the five wounds) for even as hwhy must be known before hwchy can be comprehended, and as moses must precede christ, so must the myster

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the mystery of what lies on the other side of death has given birth to humankind s magic, mysticisms, religions, and all the diverse creatures of light and darkness that populate the mysterious regions in between. 1 chapter exploration how the major religions view the afterlife buddhism christianity hinduism islam judaism ancient egypt and the afterlife egyptian book of the dead osiris: death and resurrection pyramid texts individual human experience with death and the afterlife deathbed visions near-death experiences the mystery schools dionysian mysteries eleusinian mysteries hermetic mysteries orphic mysteries pythagorus tribal religions burial mounds land of the grandparents how the major religions view reincarnation buddhism christianity hinduism islam judaism contemporary mystery sch

y in the same way that the others do. however, all the major faiths believe that after the spirit has left the body, it moves on to another existence. some faiths contend that it ascends to a paradise or descends into a hell. others believe it may achieve a rebirth into another physical body, or may merge with the divine in an eternal unity. traditional christianity, islam, and judaism envision a resurrection of a spiritual body at a time of final judgment, but generally speaking, the soul is of greater value and purpose than the physical body it inhabited while on earth. the material shell within which humans dwell during their lifetime is nothing other than clay or ashes into which god has breathed the breath of life. the physical body is a temporary possession that a human has, not what

each individual s karma, the cause and effect of his or her actions on earth. in neither religious expression is yama at all comparable to satan, who in christian belief is both the creator of evil and the accuser of human weaknesses. in christianity, islam, and judaism, the soul s arrival at either heaven or hell is made somewhat confusing by the teachings of a great, final judgment day and the resurrection of the dead. and when roman catholic christianity added the doctrine of purgatory in the sixteenth century, the matter became all the more complex because now certain souls were given an opportunity to atone for their sins while residing in a kind of interim area between heaven and hell. while many christians, jews, and muslims believe that the dead lie sleeping in their graves until

usse dictionary of beliefs and religions. new york: larousse, 1994. rosten, leo, ed. religions of america. new york: simon& schuster, 1975. sullivan, lawrence e, ed. death, afterlife, and the soul. new york: macmillan, 1989. wilson, andrew, ed. world scripture: a comparative anthology of sacred texts. new york: paragon house, 1995. christianity the core of the christian faith is the belief in the resurrection of jesus (c. 6 b.c.e. c. 30 c.e) after his death on the cross and the promise of life everlasting to all who accept his divinity and believe in him. because christianity rose out of judaism, the teachings of jesus as recorded in the gospels reflect many of the jewish beliefs of the soul and the afterlife, primarily that a reunion of body and soul will be accomplished in the next world

cross and the promise of life everlasting to all who accept his divinity and believe in him. because christianity rose out of judaism, the teachings of jesus as recorded in the gospels reflect many of the jewish beliefs of the soul and the afterlife, primarily that a reunion of body and soul will be accomplished in the next world. the accounts of the appearance of jesus to his apostles after his resurrection show how completely they believed that they beheld him in the flesh, even to the extreme of the skeptical thomas placing his fingertips into the still-open wounds of the crucifixion. a spirit does not have flesh and bones as you see that i have, jesus told them. then, to prove his physicality still further, he asks if they have anything for him to eat. paul? c. 68 c.e, the apostle and

see that i have, jesus told them. then, to prove his physicality still further, he asks if they have anything for him to eat. paul? c. 68 c.e, the apostle and once avid persecutor of christians, received his revelation from the voice of jesus within a blinding light while he was traveling on the road to damascus. he discovered it to be a challenge to convince others in the belief in the physical resurrection of the dead when he preached in athens. although the assembled athenians listened politely to his message of a new faith, they mocked him and walked away when he began to speak of dead bodies standing up and being reborn. to these cultured men and women who had been exposed to plato s philosophy that the material body was but a fleshly prison from which the soul was freed by death, th

eak of dead bodies standing up and being reborn. to these cultured men and women who had been exposed to plato s philosophy that the material body was but a fleshly prison from which the soul was freed by death, the very notion of resurrecting decaying bodies was repugnant. paul refused to acknowledge defeat. because he had been educated as a greek, he set about achieving a compromise between the resurrection theology being taught by his fellow apostles and the platonic view of the soul so widely accepted in greek society. paul knew that plato had viewed the soul as composed of three constituents: the nous (the rational soul, is immortal and incarnated in a physical body; the thumos (passion, heart, spirit; and epithumetikos (desire. after many hardships, imprisonments, and public humiliat

e d 8 afterlife mysteries does not come to life unless it dies. and what you sow is not the body which is to be, but a bare kernel. god gives it a body as he has chosen, and to each kind of seed its own body. for not all flesh is alike. there are celestial bodies and there are terrestrial bodies; but the glory of the celestial is one, and the glory of the terrestrial is another. so it is with the resurrection from the dead. what is sown is perishable, what is raised is imperishable. it is sown in dishonor, it is raised in glory. it is sown in weakness, it is raised in power. it is sown in the physical body, it is raised in a spiritual body. if there is a physical body, there is also a spiritual body. although he had begun to mix platonic and jewish philosophies in a manner that would be fo

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stroke their bunny s paw before approaching the lectern and making the speech that will inspire the audience. athletic coaches likely wear out several rabbit s feet during a single season of sporting contests. some experts suggest that the most likely origin of the rabbit s foot bringing good luck is the gentle creature s association with the holiday of easter, which for christians celebrates the resurrection of jesus (c. 6 b.c.e. c. 30 c.e. in actuality, there is nothing to connect a rabbit with any scriptural references to the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 198 superstitions, strange customs, taboos, and urban legends aprofessional guest, quartrozieme, can be called on short notice so a host can avoid having only 13 people at din

s (c. 6 b.c.e. c. 30 c.e. in actuality, there is nothing to connect a rabbit with any scriptural references to the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 198 superstitions, strange customs, taboos, and urban legends aprofessional guest, quartrozieme, can be called on short notice so a host can avoid having only 13 people at dinner party. death or resurrection of jesus. christian tradition borrowed the symbols of a rabbit and colored eggs for children to hunt on easter morning from an even older religious tradition in northern europe that portrayed the rabbit as the escort of the fertility goddess eastre (easter. as christianity spread through europe, the adaptation and incorporation of the rites and symbols of eastre into the celebration o

tion of jesus. christian tradition borrowed the symbols of a rabbit and colored eggs for children to hunt on easter morning from an even older religious tradition in northern europe that portrayed the rabbit as the escort of the fertility goddess eastre (easter. as christianity spread through europe, the adaptation and incorporation of the rites and symbols of eastre into the celebration of jesus resurrection transferred to the rabbit the dubious distinction of people attributing good fortune to the act of removing one of his hind legs and carry it on their person. sneezing many people believed that the soul was located inside the head, so they regarded the sneeze as a sign that the soul was giving them an omen, which some interpreted as a lucky omen, others as unlucky. the greeks, romans

on a future day of judgment. generally, the body of the deceased is embalmed in a funeral home, then taken in a coffin to a church for a religious service before burial or cremation. in many churches, the deceased is displayed for mourners to pay their last respects until the formal service begins. the minister or priest conducts a service during which selections from the bible that speak of the resurrection of the dead are read, 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 superstitions, strange customs, taboos, and urban legends 223 forbuddhists, funerals are happy occasions, for they believe in reincarnation. prayers are offered, and hymns are sung. if it is a roman catholic funeral, the priest will celebrate the mass in remembrance of the l

d or cemetery to ancient notions concerning a hollowed- out tree as a dwelling place for the spirits of the dead. in babylonia, great boxes of clay were baked to form a kind of coffin in which the dead were buried. the first actual coffins, as they are known today, probably originated in ancient egypt where the people believed that the body of the deceased must be kept safe until a future time of resurrection. the egyptian word for coffin is from kas, which means to bury. another form of the word became kast, indicating the receptacle into which the body is placed, the coffin. in the hindu faith, the deceased are given a ceremonial washing; then the body is wrapped in a burial cloth and placed in a coffin. if at all possible, within one day of death, the coffin is to be carried to a place

er the funeral of a relative, superstitiously burn the individual s clothes and other belongings. buddhists, hindus, and sikhs employ cremation as a standard method of disposing of the dead. in india the body is cremated on a funeral pyre whenever possible, and in ancient times widows were sacrificed alive on the burning pyres with their husbands. for many centuries, the christian doctrine of the resurrection of the body discouraged the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 226 superstitions, strange customs, taboos, and urban legends custom of cremation. the early followers of christianity feared that if the body were to be burned after death there would be nothing but ashes to be resurrected on judgment day. although cremation is not po

variations for at least the past 70 years. in many areas, there are no shortages of witnesses who say that they themselves have stopped to pick up the ghost nearly always a lovely young woman and they swear that their encounter is true. 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 234 superstitions, strange customs, taboos, and urban legends chicago s resurrection mary has been hitching rides and spooking motorists since the 1930s. said to be the spirit of a beautiful, blond polish girl, mary has been picked up by smitten young men at dances and asked to be taken home. the problem is, home always turns out to be resurrection cemetery on archer avenue on the south side of chicago. on occasion, mary has been bold enough to open car doors and get

of the new age ufo prophets. around the prolific and articulate contactee. throughout his career as a contactee, adamski s believers steadfastly declared him to be one of the most saintly of men, completely devoted to the teachings of universal laws. it appears that after his death, certain of his followers found it necessary to provide their disciple of intergalactic peace with a kind of instant resurrection. in the book the scoriton mystery (1967) by eileen buckle, a contactee named ernest bryant claims to have met three spacemen on april 24, 1965, one of whom was a youth named yamski, whose body already housed the reincarnated spirit of george adamski. according to desmond leslie, george adamski had an audience with pope john xxiii (1881 1963) just a few days before the pope passed away

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he virgin mary, while secretly directing their true devotion to the goddess. gchristianization forced the old religionists underground in the twelfth century, but the sculptors paid tribute to their goddesses demeter and persephone by creating the madonna and female jesus. in ancient times people worshipped at the temple of demeter in enna, sicily, where they celebrated her daughter persephone fs resurrection from the underworld to become goddess of souls and immortality. to this day the sicilians worship the female deity more than the male, and every city has its sainted patroness. h sources: grimassi, raven. encyclopedia of wicca& witchcraft. st. paul, minn: llewellyn publications, 2000. machia, arawn. gways of the strega: an introduction. h [online] http//www.monmouth.com/ equinoxbook/s

oran (muslims, and the avestar (zoroastrians) believed by the faithful to 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 objects of mystery and power 169 ancient amulets of the middle east ancient assyrians, egyptians, babylonians, arabs, and hebrews placed great importance in amulets. frog.protected fertility. ankh.everlasting life. udjat.health. scarab.resurrection after death some of the egyptian amulets are massive.a stone beetle at karnak measures five feet long by three feet wide and weighs more than two tons. source: gamulets history h [online] http//www.paralumun.com/amulet. htm. november 11, 2002. bring good luck and to ward off evil. a favorite contemporary muslim amulet consists of a square-inch miniature of the koran enclosed in metal

whereabouts of the ark of the covenant has been a mystery. interest in the ark of the covenant has inspired generations of those who would recover the sacred relic. in medieval times the knights templar supposedly came into possession of the ark. a whole mythology has been built around the legendary holy grail, said to be the drinking vessel of jesus at the last supper before his crucifixion and resurrection. the legend of the grail has been perpetuated through literature since the twelfth century, particularly in tales involving knights of camelot who served the legendary king arthur of britain. through the inspirational recounting of the various quests, christian teachings and virtues are presented. in modern times, the holy grail persists as a symbol of an ultimate achievement, a highe

, the absolute god of the islamic faith, as revealed to the prophet muhammad (c. 570 c.e..632 c.e) by the archangel gabriel. rectory the house or dwelling that a rector (clergyman) lives in. reincarnation the reappearance or rebirth of something in a new form. some religions or belief systems state that the soul returns to live another life in a new physical form and does so in a cyclical manner. resurrection the act of rising from the dead or returning to life. in christian belief, the resurrection was the rising of jesus christ from the dead after he was crucified and entombed. resurrection also refers to the rising of the dead on judgment day, as anticipated by christians, jews, and muslims. retrocognition the mental process or faculty of knowing, seeing, or perceiving things, events, o

THE GOLDEN ESSENCE

behind all indo-european pagan mythology (the same mythological tradition that is the true ancestor of the old faith or witchcraft. primal christianity, influenced mainly by the primal tradition of ancestral veneration and regeneration of pagan europe, likewise embraced (in their own peculiar way) a central theme of life, sacrifice, and regeneration, with their ultimate eschatological concept of resurrection and a new heaven and earth. the more ancient and wise indo-european mythology taught that the universe was generated from the great all-potential-containing void of chaos, and when the newly born universe found its pristine and golden order, the evolutiona ry passage of time and events, ordained by fate, began. these events included the birth and struggles of the divine beings or gods

tion; the same event in essence, if not in magnitude. in fact, as we shall see, regeneration and recognition have a deep and important relationship in this context. what happens to a dream deferred the primal (and later) christian mysteries had ignored the elder wisdom of regeneration and renewal, in exchange for a very specific form of renewal or regeneration, which they summed up as a belief in resurrection. their notion was of a very personal experience of regeneration, called resurrection, which was usually seen as being a gift from god specifically to humankind (as animals and plants had no souls) and they saw their idea of resurrection as not being a natural, normal part of reality, but a divine gift, a divine, supernatural occurrence based on the salvific activity of a single histor

, which was usually seen as being a gift from god specifically to humankind (as animals and plants had no souls) and they saw their idea of resurrection as not being a natural, normal part of reality, but a divine gift, a divine, supernatural occurrence based on the salvific activity of a single historical savior, to whom it was necessary to bond one s self, if a person wanted to take part in the resurrection. this narrow view of the regeneration included an ultimate vision of a new and perfected world, which would emerge after the apocalypse, but not a world that anyone except faithful christians would get to share in. this limited view of the universal truth of regeneration was tainted severely by christian moralism- again, regeneration was not a certainty, but a special state achieved b

a social control organization, that could do nothing more than inculcate people with their own morbid and extreme sense of morality, restrict people s divine creative expressions, and make promises of happy afterlives for all believers. though christianity still retained many of the necessary metaphorical symbols in their mythology, including the mother of god, the divine child, the sacrifice and resurrection, these things, bereft of wisdom and the insights of the mysteries, had become nothing more than objects and puzzles of faith, still full of a mysterious and indescribable allure for some, but lacking the power to lead people to the direct realizations that they indicated. what was missing from the christian equation? simple: awareness, and the understanding of the relationship between

same relationship to the children that precede him: the child is not the same as his mother, and yet, he cannot be separated from her, for he relies on her (and the ordeals she went through) for his ultimate source, and bears her life within him on some level; and the child is not the same as the lightbringer who fell, but yet, he is the lightbringer, in a new perfected state, a second coming or resurrection/re-emergence as it were. the child could not be without the lightbringer s fall and ordeals, and yet, they are still not the same. bread and wine are not wheat and grapes; they are something else; and yet, they aren t truly separate, nor can they be separated chemically, from wheat and grapes. different, and yet the same; a paradox whose eternal reality and resolution should be easy t

THE KEY TO THE MYSTERIES

looks upon eurydice, he darts towards her. he clasps her in his arms, he finds her frozen still, her eyes are closed again, her lips are paler and colder than ever, the sensitive soul has trembled, the frail cord is broken anew- and for ever. eurydice is dead, and the hymns of orpheus can no longer recall her to life! in our "dogme et rituel de la haute magie" we had the temerity to say that the resurrection of the dead is not an impossible phenomenon even on the physical plane; and in saying that, we have not denied or in any way contradicted the fatal law of death. a death which can discontinue is only lethargy and slumber; but it is by lethargy and slumber that 122 death always begins. the state of profound peace which succeeds the agitations of life carries away the relaxed and sleepi

jairus "the maiden is not dead, but sleepeth; and of lazarus "our friend is fallen asleep, and i go to wake him" to express this resurrectionist system in such a manner as not to offend common sense, by which we mean generally-held opinions, let us say that death, when there is no destruction or essential alteration of the physical organs, is always preceded by a lethargy of varying duration (the resurrection of lazarus, if we could admit it as a scientific fact, would prove that this state may last for four days<people, as well as to sick men, who recover in spite of it. besides, in the gospel story, it is one of the bystanders who says that lazarus "by this time stinketh, for he hath been dea

seen with our eyes, what we have heard with our ears, and what our hands have handled, that do we declare unto you" the jesuit thus trained is in communion with a circle of wills exercised like his own; consequently each of the fathers is as strong as the society, and the society is stronger than the world. chapter ii how to preserve and renew youth- the secrets of cagliostro- the possibility of resurrection- example of william postel, called the resurrected- story of a wonder-working workman, etc. one knows that a sober, moderately busy, and perfectly regular life usually prolongs existence; but in our opinion, 274 that is little more than the prolongation of old age, and one has the right to ask from the science which we profess other privileges and other secrets. to be a long time youn

glass slightly clouded. they redoubled their efforts, and soon obtained a still better marked sign of life. they then put him in a well warmed bed, and a few hours afterwards he was entirely restored to life. the name of this person was candy. he lived from that time without ever being ill. in 1845 he was still alive, and was living at place du chevalier du guet, 6. he would tell the story of his resurrection to any one who would listen to him, and gave much occasion for laughter to the doctors and wiseacres of his quarter. the good man consoled himself in the vein of galileo, and answered them "you may laugh as much as you like. all i know is, that the death certificate was signed and the burial licence made out; eighteen hours later they were going to bury me, and here i am" chapter iii

THE MAGICIAN S KABBALAH

pretation of the glorious mysteries is that of the assumption, where the blessed mother is united with her divine son in heaven, which can be taken as the mystics raising of his awareness (tiphareth, vau, the son) to transcendent universal understanding (binah. indeed, the five glorious mysteries can be taken as a symbolic representation of the mystical ascent from tiphareth (the first mystery of resurrection) through the upper sephiroth to kether (the fifth mystery of coronation. binah means "understanding, and as the song says "love is understanding,/it's hard to believe (madonna, from "rescue me) if kether is taken to be a point, static, and chockmah a line, the primary dynamic state, then binah is the triangle, the first steady state of equilibrium. indeed, binah is the "primary defini

THE MARTINIST OPERATIVE GENERAL RITUAL

of the traditional martinism of the 18th century or from the ritualistic texts of ceremonials even more ancient, and as such, they have been already 'vitalized' by usage. those coming from the so-called original martinism as is the case of the majority of the orisons, have as their author, martinez pasqualez, himself. 10. time for the operations: since easter, commemorating in a yearly cycle the resurrection of christ and his victory over death, is an image of the reintegration and resurrection of the whole humanity, it is advantageous to operate choosing a monthly cycle which would reverberate, in the invisible, this solemn commemoration by a sort of a psychic and spiritual echo. this is the reason why the monthly periods for this general operation have been fixed for the sunday followin

ording to another formula, trace it in front of himself with the flame of the ordinary candle (which it represents in this ritual, either moving the candle upwards, or downwards along the vertical line of this letter tau. actually, it consists of tracing in space, a figure four (4, four proper, or inverted. martinism of tradition knows well the importance of this glyph- the four proper symbolizes resurrection and the four inverted incarnation. 12 extra anticipating questions which may be asked about the preliminaries the following is voluntarily given and simply comprises information which the compiler knows is being substituted by certain brethren who practice the operation regularly (1) if the room being used for the operation has any unsuitable pictures on the walls, these must turned a

THE MIDDLE PILLAR

die copyright o 1996 by darcy kiintz part i: spirit@ 1. relax soul, mind, and body. 2. perform the lesser banishng ritual of the pentagram. 3. formulate a flaming sphere of white brilliance above the head. concentrate on this sphere. 4. vibrate the divine names "ahih (eh-hey-yay) and "agla (ah-ga-lah. 5. continue to concentrate on the whte brilliance, and when you feel it is aroused say: i am the resurrection and the life. he that believeth on me, though he were dead, yet shall he live. and whatsoever liveth and believeth on me, the same shall have everlasting life. i am the first and i am the last. i am he that liveth and was dead, and behold i am alive for evermore, and hold the keys of hell and of death. for i know that my redeemer liveth and he shall stand at the latter day upon the ea

THE NECRONOMICON SIMON VERSION

na, the single planetary deity having a female manifestation among the sumerians? she is invoked in the necronomicon and identified as the vanquisher of death, for she descended into the underworld and defeated her sister, the goddess of the abyss, queen ereshkigal (possibly another name for tiamat. interestingly enough, the myth has many parallels with the christian concept of christ's death and resurrection, among which the crucifixion (inanna was impaled on a stake as a corpse, the three days in the sumerian hades, and the eventual resurrection are outstanding examples of how sumerian mythology previewed the christian religion by perhaps as many as three thousand years- a fact that beautifully illustrates the cosmic and eternal nature of this myth. therefore, the goddess of the witches

merian mythology previewed the christian religion by perhaps as many as three thousand years- a fact that beautifully illustrates the cosmic and eternal nature of this myth. therefore, the goddess of the witches has two distinct forms: the ancient one, goddess of the dragon-like telluric power which is raised in magickal rituals, and the elder goddess, defeater of death, who brings the promise of resurrection and rejuvenation to her followers those who must reside for a time after death and between incarnations in what is called the "summerland. sumer-land? another hallmark of the craft of the wise is evident within the necronomicon, as well as in general sumerian literature, and that is the arrangement of the cross-quarter days, which make up half of the craft's official pagan holidays. t

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

strikes us, it is that though in so many ways the ideas of aleister crowley are akin to those of omar khayyam, yet his fertile imagination also engenders flights as spiritual as those contained in the melodious ghazals of jelaladdin. in more than one place we come across lines similar to these in tannhauser: i say, then, gi; h and yet it is not gi h distinct, but gi h incorporate in all. i am the resurrection and the life! the work is finished, and the night rolled back! i am the rising sun of life and light, the glory of the shining of the dawn! i am osiris! i the lord of life triumphant over death. o sorrow, sorrow, sorrow of the world *tannhauser, vol. i, p. 261. that such similarities as we have pointed out above show aleister crowley to be a copyist, must be far from the minds of all

ering sod damp, as the corpse obscene, the christian god. so to the agony dirges of despair man cleft the womb, and shook the icy air with bitter cries for light and life and love. but these, begotten of the world above, withdrew their glory, and the iron world rolled on its cruel way, and passion furled its pure wings, and abased itself, and bore fetters impure, and stopped, and was no more, but resurrection fs ghastly power grew strong. and lust was born, adulterous with wrong, the child of lies; so man was blinded still, garnered the harvest of abortive ill, for wheat reaped thistles, and for worship wrought a fouler idol of his meanest thought: a monster, vengeful, cruel, traitor, slave, lord of disease and father of the grave, a treacherous bully, feeble as malign, intolerable, inhuma

ighly unexpected an occurrence took place, and thereby enlarge his experience, and modify his hitherto unduly narrow conceptions of the laws of nature *huxley fs hume, p. 155. git will be said that these are miracles, but we reply that miracles, when they are genuine, are simply facts for science. h ga philosopher has declared that he would discredit universal testimony rather than believe in the resurrection of a dead person, but his speech was rash, for it is on the faith of universal testimony that he believed in the impossibility of the resurrection. supposing such an occurrence were proved, what would follow? must we deny evidence, or renounce reason? it would be absurd to say so. we should simply infer that we were wrong in supposing resurrection to be impossible. h gab actu ad posse

THE TAROT OF C C ZAIN

lowers signify the potency of domestic harmony to awaken and resurrect the spiritual flora of the soul. this ensemble personifies the fact that when the sexes are truly wed, and the triple laws of harmony are obeyed, that their lives are a constant round of happiness and joy, even amid adversities and privation. the sarcophagus--arcanum xx. in divination, arcanum xx may be read as an awakening or resurrection. arcanum xx is figured by a sarcophagus on whose side is pictured a scarab. above this tomb a genie sounds a trumpet, whereupon it opens and a man, woman and child rise from it, still dressed in their winding sheets. the sarcophagus is the tomb through which man ascents to a higher life. the scarab is symbol of the immortality of the soul. the genie blowing the trumpet is the call to

THE SECRET RITUALS OF THE OTO

e third degree it is triple. first, is the sign of mystery. clenching the fingers of the right hand, touch with the thumb, the forehead, the right breast, the left breast and finally the throat. this is in commemoration of the wounds of the ancient master, and by their position they form a triangle with a point in the focus thereof, which is called centrum in trigono centri. second is the sign of resurrection. clenching the right hand as usual, touch the navel with the thumb. then draw the hand sharply across the body, and drop it smartly to the side; then bring it upwards with a curving motion, slowly, to the navel. this sign demands a word, and this word is an el haqq. the other replies: i am the truth and within my turban is wrapped nothing but god. third is the sign of brotherhood; whi

ed chastity, the atrophy of those noblest parts of the body which are the proper organs of redemption both gaian and ouranian. we then who in the seventh degree were sworn most solemnly to chastity in the inmost as in the outermost, who have now as epopts of the illuminati beheld with our eyes, and as perfect, pontiffs of our noble order administered with our members, the initiation whose name is resurrection unto the light, we therefore are able to lighten the darkest places of the earth, and to consider wisely what lieth in the empire of the evil ones. read therefore these passages in the forgery called the epistle of paul to the file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (1 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. ro

it openly to you. now then learn that this secret consists in the knowledge of a peculiar rite, an high mass to be celebrated in the temple of the holy ghost. are ye not, kings and priests unto god, very illustrious sir knights and perfectly illuminated brethren? this is the true sacrament by which ye are partakers of the very body and blood of our lord jesus christ, not in his death, but in his resurrection. by this are ye made children of light, fellows of the holy ghost, perfect pure, companions of the sangreal, illustrious knights of the sacrosanct order of kadosch. by this have ye the gnosis; by this are ye counted among the dwellers of the sanctuary. blessed are they that do this commandment, that they may have sight of the tree of life, and may enter file//c /documents%20and%20sett

ct, giver of life and death, vicegerent and viceregent of heaven; and upon earth is his representative the sacred eidolon within the ark of the covenant of whom even in this place we speak not but in hidden terms, for that he is sacred and secret beyond all that are or may be, the rod wherein prometheus brought down fire from heaven. and either image and son of the all-father undergoeth death and resurrection; and the symbols are cognate; and the feasts of one and the other have been celebrated throughout all recorded time by the initiates of all faiths. and the vulgar, ignorant of this, have mingled the two worships, appointing the times of one and the seasons of the other, the observances of the second and the ordinances of the first in the same ritual; wherefore have minds been darkened

at easter is file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c3.html (8 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. the crucifixion or copulation, and nine months later is the birth of the child, which liveth 33 years, being a generation of mankind, and is crucified. yet is this coming led with the descent of the sun below the equator and his resurrection, and again with the daily agony of the sun. now then our brethren, having the true keys of all religion; namely that all cults typify either the mysteries of lingam and yoni or of sol, luna, and terra, can for themselves interpret all rites, create new faiths and new feasts, ruling the world in justice and righteousness under the supreme and most holy king x that is to them father and

is not god refile/ c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c3.html (13 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. arisen. therefore, very illustrious sir knights and my perfectly illuminated brethren, i charge ye earnestly to understand that this sacrament of death availeth little. ye must partake of the life of our lord jesus christ in his resurrection; and the substance of the sacrament will be the elixir of life itself. it will be one and not two; neither male nor female, neither solid nor liquid. it will contain all possibilities, and without it no possibility could be. it is the fire of prometheus in the well-tended lamp of vesta; it is the kneph of the priests of memphis, the disc of the sun in the arms of khephra; and the serp

erstand these words! behold! i have declared the law; unto you have i revealed it. i have manifested the tokens to you; with you have i exchanged the words. conquerors of sin and sorrow, partakers of the cup of blessing, initiates of the supreme rite, warders of the ineffable sanctuary, freemen of the city of truth, saints of the everlasting tabernacle! i have discovered unto you the eucharist of resurrection. i have shown you the way. i have spoken unto you the truth. i have endowed you with the life. sons of heaven and daughters of earth, children of god and inheritors of immortality, the feast is ready in the mansions of my father. brothers of light, life, love and liberty, illustrious sir knights of the order of kadosch, strike with the pommels of your swords upon the gate of this sanc

THE HOLY BIBLE KING JAMES VERSION

nny. 22:20 and he saith unto them, whose [is] this image and superscription? 22:21 they say unto him, caesar s. then saith he unto them, render therefore unto caesar the things which are caesar s; and unto god the things that are god s. 22:22 when they had heard [these words] they marvelled, and left him, and went their way. 22:23 the same day came to him the sadducees, which say that there is no resurrection, and asked him, 22:24 saying, master, moses said, if a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. 22:25 now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: 22:26 likewise the second also, and the third, unto the seventh. 22:27 and last o

moses said, if a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. 22:25 now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: 22:26 likewise the second also, and the third, unto the seventh. 22:27 and last of all the woman died also. 22:28 therefore in the resurrection whose wife shall she be of the seven? for they all had her. 22:29 jesus answered and said unto them, ye do err, not knowing the scriptures, nor the power of god. 22:30 for in the resurrection they neither marry, nor are given in marriage, but are as the angels of god in heaven. 22:31 but as touching the resurrection of the dead, have ye not read that which was spoken unto you by god

said, let be, let us see whether elias will come to save him. 27:50 jesus, when he had cried again with a loud voice, yielded up the ghost. 27:51 and, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; 27:52 and the graves were opened; and many bodies of the saints which slept arose, 27:53 and came out of the graves after his resurrection, and went into the holy city, and appeared unto many. 27:54 now when the centurion, and they that were with him, watching jesus, saw the earthquake, and those things that were done, they feared greatly, saying, truly this was the son of god. 27:55 and many women were there beholding afar off, which followed jesus from galilee, ministering unto him: 27:56 among which was mary magdalene

why tempt ye me? bring me a penny, that i may see [it] 12:16 and they brought [it] and he saith unto them, whose [is] this image and superscription? and they said unto him, caesar s. 12:17 and jesus answering said unto them, render to caesar the things that are caesar s, and to god the things that are god s. and they marvelled at him. 12:18 then come unto him the sadducees, which say there is no resurrection; and they asked him, saying, 12:19 master, moses wrote unto us, if a man s brother die, and leave [his] wife [behind him] and leave no children, that his brother should take his wife, and raise up seed unto his brother. 12:20 now there were seven page 587 mark brethren: and the first took a wife, and dying left no seed. 12:21 and the second took her, and died, neither left he any seed

fe [behind him] and leave no children, that his brother should take his wife, and raise up seed unto his brother. 12:20 now there were seven page 587 mark brethren: and the first took a wife, and dying left no seed. 12:21 and the second took her, and died, neither left he any seed: and the third likewise. 12:22 and the seven had her, and left no seed: last of all the woman died also. 12:23 in the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife. 12:24 and jesus answering said unto them, do ye not therefore err, because ye know not the scriptures, neither the power of god? 12:25 for when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven. 12:26 and as touching the

o to him that bade him, when thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor [thy] rich neighbours; lest they also bid thee again, and a recompence be made thee. 14:13 but when thou makest a feast, call the poor, the maimed, the lame, the blind: 14:14 and thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. 14:15 and when one of them that sat at meat with him heard these things, he said unto him, blessed [is] he that shall eat bread in the kingdom of god. 14:16 then said he unto him, a certain man made a great supper, and bade many: 14:17 and sent his servant at supper time to say to them that were bidden, come; for all things are now ready. 14:18 and they all with one [cons

image and superscription hath it? they answered and said, caesar s. 20:25 and he said unto them, render therefore unto caesar the things which be caesar s, and unto god the things which be god s. 20:26 and they could not take hold of his words before the people: and they marvelled at his answer, and held their peace. 20:27 then came to [him] certain of the sadducees, which deny that there is any resurrection; and they asked him, 20:28 saying, master, moses wrote unto us, if any man s brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother. 20:29 there were therefore seven brethren: and the first took a wife, and died without children. 20:30 and the second took her to wife, and he died childless. 20:31 and the third

, that his brother should take his wife, and raise up seed unto his brother. 20:29 there were therefore seven brethren: and the first took a wife, and died without children. 20:30 and the second took her to wife, and he died childless. 20:31 and the third took her; and in like manner the seven also: and they left no children, and died. 20:32 last of all the woman died also. 20:33 therefore in the resurrection whose wife of them is she? for seven had her to wife. 20:34 and jesus answering said unto them, the children of this world marry, and are given in marriage: 20:35 but they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: 20:36 neither can they die any more: for they are equal unto the angels; and are th

TRUE HISTORY OF WITCHCRAFT

a mania, a delusion in the minds of christian clergymen and state authorities; that is, there were no witches, only the innocent victims of the witch hunt. further, this humanist argument goes, the `witchcraft' of satanic worship, broomstick riding, of sabbats and devil-marks, was a rather late invention, borrowing but little from remaining memories of actual prechristian paganism. we have seen a resurrection of this mania in the 1980s flurry over `satanic sacrificial' cults, with as little evidence "the concept of the heresy of witchcraft was frankly regarded as a new invention, both by the theologians and by the public" writes dr. rossell hope robbins in the encyclopedia of witchcraft& demonology (crown, 1959, p.9)"having to hurdle an early church law, the canon episcopi, which said in e

TYSON DONALD THE POWER OF THE WORD

great name of god and jesu, the virtue whereof is first in god, afterward diffused into these twelve and seven angels, by whom it is extended into the twelve signs, and into the seven planets, and consequently into all the other ministers and instruments of god, penetrating even to the very depths. hence christ saith, whatsoever you shall ask the father in my name, he will give you; and after his resurrection saith, in my name they shall cast out devils, and do as followeth; so that the name of four letters is no further necessary, the whole virtue thereof being translated into the name jesus, in which only miracles are done; neither is there any other (as peter saith) under heaven given unto men, by which they can be saved, but that. but let us not think, that by naming jesus prophanely

sun, and the six seats that are "as sharp sickles, or the horns of death" may refer to the signs under the moon. both the sickle and the horn are symbols of the crescent moon. here, they are also death images. the meaning is that six of the kingdoms are kingdoms of light, and the other six are kingdoms of darkness. this is supported by the imagery of sleeping and waking, in the sense of death and resurrection "wherein the creatures of the earth are and are not except by mine own hands; which also sleep and shall rise" instead of the six signs under the sun and the opposite six under the moon, the reference may be to the six houses of the zodiac that are forever above the horizon, and the opposite six that are forever below the horizon. whereas the signs revolve around the heavens once with

christ clothed in white. they have no reason to fear or regret the annihilation of the world because they are the chosen of god "for the lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters (rev. 7:17. that is why they actively seek to evoke coronzon into visible appearance "to the terror of the earth"-the destruction of the world is their resurrection in service before the throne of the messiah. the description of christ as "him that is, was, and shall be crowned" seems to be derived directly from the words of the twenty-four elders around the throne, who fall upon their faces in worship, saying "we give thee thanks, 0 lord god almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast

WAITE ASPECTS OF MASONIC SYMBOLISM

m is lost completely in the ceremony of the fellowcraft degree, which, roughly speaking, is something of a degree of life; the symbols being more especially those of conduct and purpose, while in the third degree, they speak of direct relations between man and his creator, giving intimation of judgment to come. the third degree i have said, and you know, that the master degree is one of death and resurrection of a certain kind, and among its remarkable characteristics there is a return to building symbolism, but this time in the form of a legend. it is no longer an erection of the candidate's own house- house of the body, house of the mind, and house of the moral law. we are taken to the temple of solomon and are told how the master-builder suffered martyrdom rather than betray the mysteri

as a testimony of personal faith and honor in respect to his engagements. but thereafter he rises, and it is this which gives a peculiar characteristic to the descriptive title of the degree. it is one of raising and of reunion with companions- almost as if he had been released from earthly life and had entered into the true land of the living. the keynote is therefore not one of dying but one of resurrection; and yet it is not said in the legend that the master rose. the point seems to me one of considerable importance, and yet i know not of a single place in our literature wherein it has received consideration. i will leave it, however, for the moment, but with the intention of returning to it. part ii there are two ways in which the master degree may be thought to lapse from perfection

things of ceremony and ritual. both are devoid of explanation, and it is for us to understand them as we can. for myself it is obvious that something distinct from the express motives of masonry has come to us in this idea of raising. the instituted mysteries of all ages and countries were concerned in the figuration, by means of ritual and symbolism, of new birth, a new life, a mystic death and resurrection, as so many successive experiences through which the candidate passed on the way of his inward progress from earthly to spiritual life, or from darkness to light. the ritual or book of the dead is a case in point. it has been for a long period regarded by scholarship as intimating the after- death experiences or adventures of the soul in the halls of judgment, and so forth; but there

he dead if i am putting this rather strongly as regards one important authority, it is at least true to say that he appears to discern the mystical side of the old egyptian texts, while there are others, less illustrious than he, who have gone much further in this direction. it is very difficult for one like myself, although unversed in egyptology, to study such a work as "osiris and the egyptian resurrection" by e. wallis budge, without feeling very strongly that there is much to be said for this view, or without hoping that it will be carried further by those who are properly warranted. so far as it is possible to speak of the kabiric mysteries, there was in those an episode of symbolical death, because kasmillos, a technical name ascribed to the candidate, was represented as slain by th

ll to consider these aberrations of a partially digested learning; but they had their excuses in their period. the point on which i would insist is that in the symbolism of the old initiations, and in the pageant of the christian mythos, there is held to be the accurate delineation of a mystical experience, the heads and sections of which correspond to the notions of mystic birth, life, death and resurrection. it is a particular formula which is illustrated frequently in the mystic literature of the western world. long before symbolical masonry had emerged above the horizon, several cryptic texts of alchemy, in my understanding, were bearing witness to this symbolism and to something real in experience which lay behind it. in more formal christian mysticism, it was not until the 16th centu

have not entered into knowledge, except within recent times. the place of darkness the experience is in a place of darkness, where, in other symbolism, the sun is said to shine at midnight. there is afterwards that further state, in which the soul of man returns to the normal physical estate, bringing the knowledge of another world, the quest ended for the time being at least. this is compared to resurrection, because in the aftermath of his experience the man is, as it were, a new being. i have found in most mythological legends that the period between divine death and resurrection was triadic and is spoken of roughly as three days, though there is an exception is the case of osiris, whose dismemberment necessitated a long quest before the most important of his organs was left finally los

do not at present enter into harmony. i will collect them as follows (1) masonry has for its object, under one aspect, the building of the candidate as a house or temple of life. degrees outside the craft aspire to this building as a living stone in a spiritual temple, meet for god's service (2) masonry presents also a symbolical sequence, but in a somewhat crude manner, of birth, life, death and resurrection, which other systems indicate as a mystery of experience (3) masonry, in fine, represents the whole body of its adepti as in search of something that has been lost, and it tells us how and with whom that loss came about. these are separate and independent lines of symbolism, though, as indicated already, they are interlinked by the fact of their incorporation in craft masonry, conside

he he final were separated. the name was dismembered, and this is the first sense of loss which is registered concerning it. the second is that it has no proper vowel points, those of the name elohim being substituted, or alternatively the name adonai. it is said, for example "my name is written yhvh and read adonai" the epoch of restoration and completion is called, almost indifferently, that of resurrection, the world to come, and the advent of the messiah. in such day the present imperfect separation between the letters will be put an end to, once and forever. if it be asked: what is the connection between the loss and dismemberment which befell the divine name jehovah and the lost word in masonry, i cannot answer too plainly; but every royal arch mason knows that which is communicated

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

sh museum, november 17,1911. contents chapter i. the legend of the creation ii. the legend of the destruction of mankind iii. the legend of ra and the snake-bite iv. the legend of horus of edfu and the winged disk v. the legend of the origin of horus vi. a legend of khensu nefer-hetep and the princess of bekhten vii. the legend of khnemu and a seven years' famine viii. the legend of the death and resurrection of horus ix. the legend of isis and osiris according to classical writers list of plates and illustrations on or following page: the history of creation i. horus holding the hippopotamus-fiend with chain and spear ii. horus spearing the hippopotamus-fiend iii. horus spearing the hippopotamus-fiend iv. horus and isis capturing the hippopotamus fiend v. horus on the back of the hippopot

otamus-fiend vi. the slaughter of the hippopotamus-fiend vii. horus of behutet and ra-harmakhis in a shrine viii. horus of behutet and ra-harmakhis in a shrine ix. ashthertet in her chariot x. horus holding captive foes and spearing typhonic animals xi. horus spearing human foes xii. horus spearing the crocodile xiii. horus in the form of a lion xiv. the procreation of horus, son of isis. xv. the resurrection of osiris. xvi. the bekhten stele xvii. the metternich stele--obverse xviii. the metternich stele--reverse introduction i. the legend of the god neb-er-tcher, and the history of creation. the text of the remarkable legend of the creation which forms the first section of this volume is preserved in a well-written papyrus in the british museum, where it bears the number 10,188. this pap

in short, the worship of the god and his company was to be maintained according to ancient use and wont, and the people were to supply the temple with everything necessary in a generous spirit and with a liberal hand. he who failed in any way to comply with the enactments was to be beaten with the rope, and the name of tcheser was to be perpetuated in the temple. viii. the legend of the death and resurrection of horus, and other magical texts. the magical and religious texts of the egyptians of all periods contain spells intended to be used against serpents, scorpions, and noxious reptiles of all kinds, and their number, and the importance which was attached to them, suggest that egypt must always have produced these pests in abundance, and that the egyptians were always horribly afraid of

t osiride, and forms a fitting conclusion to this volume of legends of the gods. it contains all the essential facts given in plutarch's work, and the only things omitted are his derivations and mythological speculations, which are really unimportant for the egyptologist. egyptian literature is full of allusions to events which took place in the life of osiris, and to his persecution, murder, and resurrection, and numerous texts of all periods describe the love and devotion of his sister and wife isis, and the filial piety of horus. nowhere, however, have we in egyptian a connected account of the causes which led to the murder by set of osiris, or of the subsequent events which resulted in his becoming the king of heaven and judge of the dead. however carefully we piece together the fragme

f the temple shall be [cut] thereon. whosoever shall spit upon that which is on it shall be admonished by the rope. and the overseers of the priests, and every overseer of the people of the house of the god, shall ensure the perpetuation of my name in the house of the god khnemu-ra, the lord of abu (elephantine, for ever" the legend of the death of horus through the sting of a scorpion and of his resurrection through thoth, and other magical texts. i--incantations against reptiles and noxious creatures in general. get thee back, apep, thou enemy of ra, thou winding serpent in the form of an intestine, without arms [and] without legs. thy body cannot stand upright so that thou mayest have therein being, long is thy[fn#199] tail in front of thy den, thou enemy; retreat before ra. thy head sh

inated is not known, but it is quite certain that before the end of the vith dynasty abydos became the centre of his worship, and that he dispossessed the local god an-her in the affections of the people. tradition affirmed that the head of osiris was preserved at abydos in a box, and a picture of it# became the symbol of the city. at abydos a sort of miracle play, in which all the sufferings and resurrection of osiris were commemorated, was performed annually, and the raising up of a model of his body, and the placing of his head upon it, were the culminating ceremonies. at abydos was the famous shaft into which offerings were cast for transmission to the dead in the other world, and through the gap in the hills close by souls were believed to set out on their journey thither. one traditi

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

o not know where to start, because they do not know the clue, the secret. here we give to the student, the clue, the secret, the key. here you have it, thirsty lovers of the truth. now practice, you are not alone. we love you profoundly, thus when you are treading the path of the razor s edge, you will be internally assisted by us, the brethren of the temple. in this course we deliver the clue of resurrection. we have ripped the veil of the sanctuary. here you have all the secrets; here are all the clues of christification. here is written the doctrine that the adorable taught in secret to his humble disciples. the adorable will remain with us until the end of times. this is his doctrine. here you have it. study it and practice it. inverential peace samael aun weor prefacio del autor adora

nde estuvo, por d nde pas en cuerpo astral, que hizo, qu vio, etc, etc. este ejercicio debe ser diariamente, sin cansarse jam s. tendr is que llegar a ver y a o r las grandes realidades internas. 54 arcanum 8 let us study, in this lecture, the eighth key of basil valentine (illustration of viridarium chymicum) the eight key is a clear and perfect alchemical allegory of the processes of death and resurrection that inevitably occur in the esoteric preparation of the philosophical stone. the entire inner preparation of the stone and the metallic transmutation are represented in this allegory. the entire human material employed in this work dies, it becomes rotten, corrupted and becomes blackened within the philosophical egg, then it becomes marvelously white. the entire summary of the great

he egg. thus, like the fledgling that emerges from the egg, or like the universe of brahma that emerges from the golden egg, the master emerges the same way from the philosophical egg. in the eighth key an illustration of the viridarium chymicum, death is represented by a corpse, putrefaction is represented by crows, the crop is represented by a humble farmer, the growth by a wheat stalk, and the resurrection by a deceased person who rises from the grave [sepulcher] and by an angel that plays the trumpet of the final judgment. arcano viii vamos a estudiar en esta lecci n la octava llave de basilio valent n. ilustraci n de viridarium chymicum. la octava llave es una alegor a alk mica, clara y perfecta de los procesos de la muerte y resurrecci n que suceden inevitablemente en la preparaci n

cticar un ejercicio retrospectivo para recordar que vimos y o mos durante el sue o. 76 initiation flee from those who sell initiations. remember, good devotee, that the initiation is your own life. if you want the initiation, write it upon a golden rod16 (whosoever understands this let him understand it for there is wisdom within. the path of liberation is represented by the life, passion, death, resurrection and ascension of our adorable savior. remember the ego does not receive initiations. thus, you must not boast of being an initiate; do not say, i have these initiations or i have these powers because this is arrogance and vanity. only the intimus receives initiations. you, wretched man, are nothing but the sinning shadow of the one who has never sinned. diligently17 die each time more

spu s de las grandes iniciaciones es precisamente desintegrar cascarones y disolver el yo pluralizado (ahamsara, los residuos k rmicos de los dioses son precisamente estos fantasmas del yo. 91 elixir of long life every man who incarnates the soul may be able to ask for the elixir of long life. this is a gas of immaculate whiteness; such a gas is deposited in the vital depth of the human organism. resurrection on the third day after the death of his physical body, the initiate (in his astral body, accompanied by the divine hierarchies) goes to his holy sepulcher. the initiate then invokes his physical body (with the help of the divine hierarchies; thus his physical body gets up and penetrates the hyperspace. this is how the initiate achieves the escape from the grave. in the super-sensible

how the initiate achieves the escape from the grave. in the super-sensible worlds of hyperspace, the holy women treat the body of the initiate with perfumes and aromatic ointments. then, by obeying supreme orders, the physical body penetrates within the soul of the master through the sidereal head. this is how the master once again possesses his physical body. this is the gift of cupid. after the resurrection, the master does not die again; he is eternal. the yogi-christ from india, the immortal babaji, and his immortal sister mataji, both live with the same physical body since millions of years ago. these immortal beings are the watchers of the guardian wall that protects humanity. the great service immortal beings can appear and disappear instantaneously. they can make themselves visible

s ago. these immortal beings are the watchers of the guardian wall that protects humanity. the great service immortal beings can appear and disappear instantaneously. they can make themselves visible in the physical world. cagliostro, st. germain, quetzalcoatl and many other immortal masters have performed great works in the world. the super-man first, we must become complete men, later on, after resurrection we in fact elevate ourselves to the kingdom of the super-man. the actual man is nothing more than a human phantom. elixir de larga vida todo hombre que encarna el alma puede pedir el elixir de larga vida. este es un gas de inmaculada blancura. dicho gas es depositado en el fondo vital del organismo humano. resurrecci n al tercer d a el iniciado en cuerpo astral viene ante su santo sep

the tarot. the hieroglyphic of this arcanum is judgment. a genie plays the trumpet and the dead escape from the sepulcher. we must know that in this arcanum a man, a woman and a child are revived. this is the marvelous/wonderful ternary. studying this arcanum, we are not going to continue with the old hebraic sameness [monotony. it is necessary for us to judiciously concentrate on the problem of resurrection if what we truly want is to be resurrected masters. questions: how do we reach resurrection? how do we not reach resurrection? how do we triumph? how do we fail? answers: we achieve resurrection working with the arcanum a.z.f, without spilling the cup of hermes. we do not reach resurrection by spilling the cup of hermes. there is triumph when covetousness does not exist [within us. th

WESTERN MANDALAS OF TRANSFORMATION SR AL

ach: brother, kinsmen, friend root: equality, identity, fraternity; the common hearth 9: hd, hed: an echo, or shout root: the power of division. 15: sum of rows in kamea* 15: ih, jah, divine name associated with chokmah root: absolute life, absolute being 15: hvd hod, splendor, the 8th sephira 15: zub, zabe: to flow; menstrual flow 15: abib, abib: the first month of spring; month of passover and resurrection 15: gavh: pride, exaltation 15: abvha, aboha, angel of third decante of sagittarius 15: gbhh: high 15: zch: to move, to impel root: movement made with effort; tenacious spirit 15: number of the goddess gaia in greek. 45: theosophic extension of numbers in kamea 45: adm, adam: generic humanity 45: agial, agiel: intelligence of saturn 45: hm, hame: abundance, multitude, themselves root:

, thirty-six, 111, and 666. the first three numbers, six, thirty-six, and 111, when added together, equal 153, which is the number of fish mentioned in john 21: 11. we know that biblical authors did not use numbers arbitrarily, and in this story the catch of fish, which the early christians saw as a symbol for christ, represented the new christian community, since these fish were caught after the resurrection of jesus. one may refer to david fideler's jesus christ sun of god: ancient cosmology and early christian symbolism for other interesting associations of the number 153 with pythagorean symbolism. eliphas levi praises the sephira of tiphareth thus: beauty, the luminous conception of equilibrium in forms, intermediary between the crown and the kingdom, mediating principle between creat

the eighth sign is scorpio, which rules the area of the body connected to the reproductive organs, often referred to as the seat of the serpent energy. the number eight has many biblical references, but we will only touch on a few. the old testament mentions that eight persons were saved in the ark, to people the world anew. in christian hermeticism, this is taken as an allegory foreshadowing the resurrection, and the bible records eight other resurrections besides that of jesus. the references are: 1 kings 17: 22, 2 kings 4: 32, 2 kings 13: 2, luke 7: 14; mark 5: 35, john 11, acts 9: 40 and acts 20. figure 10-h figure 10-1 figure 10-j the greek word for resurrection adds up to 971, which reduces to eight. in the spirit of this renewal, it is perhaps no coincidence that the fama says that

green green-blue blue blue-violet violet red-violet c c sharp d e flat e f f sharp g a flat a b flat b zodiacal sign letter color tone planet saturn sun mars jupiter venus moon mercury pluto letter tau resh peh kaph daleth gimel beth none color blue-violet orange red violet green blue yellow silver white tone a d c b flat f sharp a flat e silence figure 14-b green is the color of both nature and resurrection, and is used behind or within any triangle painted red. blue is the color of the circle and symbolizes air. it describes the sea and the sky, and it's energy, being expansive, lifts upward and outward. it is a symbol of freedom from the house of the body, reaching toward infinity. its complementary color is orange, and it is utilized in the air signs. yellow is generally attributed to

WICCA EIGHT SABBATS OF WITCHCRAFT

knowledge it, much less celebrate it (to them, no day of the year could be more holy than the sabbath, and why it was even made illegal in boston! the holiday was already too closely associated with the birth of older pagan gods and heroes. and many of them (like oedipus, theseus, hercules, perseus, jason, dionysus, apollo, mithra, horus and even arthur) possessed a narrative of birth, death, and resurrection that was uncomfortably close to that of jesus. and to make matters worse, many of them pre-dated the christian savior. ultimately, of course, the holiday is rooted deeply in the cycle of the year. it is the winter solstice that is being celebrated, seed-time of the year, the longest night and shortest day. it is the birthday of the new sun king, the son of god- by whatever name you ch

ned many secrets while 'travelling in foreign lands. the doctor reaches into his bag of tricks, plies some magical cure, and presto! the young king rises up hale and whole again, to the cheers of the crowd. as weston so sensibly points out, if the young king were actually killed, he couldn't very well rise up again, which is the whole point of the ritual drama! it is an enactment of the death and resurrection of the vegetation spirit. and what better time to perform it than at the end of the harvest season? in the rhythm of the year, harvest home marks a time of rest after hard work. the crops are gathered in, and winter is still a month and a half away! although the nights are getting cooler, the days are still warm, and there is something magical in the sunlight, for it seems silvery and

WICCA WITCHCRAFT TODAY

cret societies and mysteries. they were usually regarded as necessary for the welfare of the tribe as well as for the individual. they usually included purification and some test of courage and fortitude- often severe and painful- terrorisation, instruction in tribal lore, in sexual knowledge, in the making of charms, and in religious and magical matters generally, and often a ritual of death and resurrection. now i did not cause the primitive people to do these things; i simply hold that witches, being in many cases the descendants of primitive people, do in fact do many of them. so when people, for example, ask me 'why do you say that witches work naked' i can only say 'because they do 'why' is another question, the easy reply being that their ritual tells them they must. another is that

hey can and do step in and out if they wish to, but this involves some loss of power, so they avoid doing so as much as possible. people try to make me say that in the rites skulls and other repulsive things are used. i have never seen such things; but they tell me that in the old days sometimes, when the high priest was not present, a skull and crossbones was used to represent the god, death and resurrection (or reincarnation. nowadays the high priestess stands in a position representing the skull and crossbones, or death, and moves to another position, a pentacle, representing resurrection, during the rites. i expect the old village herbalist type of witch may have used skulls and bones and other things to impress people because they were expected to. they were good psychologists, and if

appened was this: there was an organised tribal religion, with a male tribal god, and an order of priestesses and their husbands who looked after the magic. the chief priest of the tribal cult was dominant when he attended their meetings, but in his absence the priestess ruled. my witches speak of him as god of 'death and what lies beyond: by this they not only mean the life in the next world but resurrection (or reincarnation. he rules a sort of happy hunting ground, where ordinary folk go and forgather with like-minded people; it may be pleasant or unpleasant according to your nature. according to your merits you may be reincarnated in time, and take your chance where and among whom this takes place; but the god has a special paradise for his worshippers, who have conditioned their bodie

w one who goes to church at times, though she is, at best, only an occasional conformist. she firmly believes in reincarnation, as many christians do. how she or they reconcile it with the church's teaching i do not know. but, to begin with, the belief in many different heavens, each with their different god, is not unusual. the cult god is thought of as the god of the next world, or of death and resurrection, or of reincarnation, the comforter, the consoler. after life you go gladly to his realms for rest and refreshment, becoming young and strong, waiting for the time to be reborn on earth again, and: you pray to him to send back the spirits of your beloved dead to rejoice with you at your festivals. that they believe something of this sort is clear from the myth of the goddess which for

cover all they actually believe. with all the thousands of books there are on christianity i find it difficult to define christian beliefs. transubstantiation, for instance. on the other hand, it is easy to give the central idea or myth, which i believe is defined as being a story which affects people's actions. strictly speaking, in this sense the myth of christianity lies in the crucifixion and resurrection, and few christians differ about this. the myth of witchcraft seems to be the story of the goddess here quoted. i am forbidden to give her name, so 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

so' she said, and she knelt. death scourged her and she cried 'i know the pangs of love' and death said 'blessed be' and gave her the fivefold kiss, saying 'thus only may you attain to joy and knowledge [1] see note 2 (page 188- and he taught her all the mysteries, and they loved and were one; and he taught her all the magic's. for there are three great events in the life of man- love, death and resurrection in the new body- and magic controls them all. to fulfil love you must return again at the same time and place as the loved ones, and you must remember and love her or him again. but to be reborn you must die and be ready for a new body; to die you must be born; without love you may not be born, and this is all the magic' this myth upon which its members base their actions is the centr

their actions is the central idea of the cult. perhaps it was coined to explain ideas and rituals already conceived, and to explain why the wiser, older and more powerful god should give his power over magic to the goddess. it is very easy to say this is only the story of istar descending into hell, but the point of the story is different. again you can say it is simply siva, the god of death and resurrection; but here again the story is different. it is quite possible that the stories of istar and siva have influenced the myth, but i think that its origin is most likely celtic. in celtic legends the lords of the underworld did prepare you for rebirth, and many living people are said to have entered their regions, formed alliances with them and returned safely, but it needed great courage;

d siva have influenced the myth, but i think that its origin is most likely celtic. in celtic legends the lords of the underworld did prepare you for rebirth, and many living people are said to have entered their regions, formed alliances with them and returned safely, but it needed great courage; only a hero or a demigod dared to risk it. celtic mysteries assuredly contained rituals of death and resurrection, and possibly visits to the underworld with a safe return. i think st. patrick's purgatory in lough derg was a christianised version of this legend. primitive man dreaded the idea of being born in another tribe, among strangers, so he prayed and performed rites to ensure being born again at the same time and the same place as his beloved ones, who would know and love him again in the

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

he noblest nature. two negatives or affirmations are as good as an oath. shevuoth, 36. i. the twos of the two testaments are two tables of the law. the disciples were sent out two and two; two disciples were sent by jesus to fetch the ass s colt; two to make ready the passover; two disciples buried jesus; caleb and joshua were the two spies; two angels rescued lot; there were two witnesses of the resurrection and two of the ascension. 40. the book of revelation of st. john the divine speaks of two witnesses, two olive trees and two candlesticks. if a dream was dreamed two times it foretold a truth; as in genesis xli. judges vi, first book of kings, chapters ix. and xi. the animal kingdom shows all sexual generation to arise from pairs of contrasted beings, the male and female; the microsco

hey are sheol, abaddon, tihahion, bar shacheth, tzelmuth, shaari muth and gehinnom. seven things were formed before the world. law, repentance, paradise, gehenna (that is gai hinnom, the throne of glory, and the messiah. the targum yerushalmi says these were formed 2000 years before the world s creation. talmud, pesachim, 54. i. seven things were hidden from man. the day of death, the time of the resurrection, the final judgment, the opinion of his fellow-man, the time of jewish restoration and the fall of persia (whatever that may mean. pesachim, 54. 2. the talmud in chagijah names 7 heavens and occultists recognize 7 planetary heavens; raquie, zebul, makum, maon, sagun, ghereboth and shamaim. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott in micah, chapter v

ophesized that the harps, which will be played on earth before the messiah, will have 8 strings. erachin, 13. 2. as seven was the number of the original creation, so 8, says w. f. shaw, may be considered as the day of regeneration. eight souls were saved in the ark of noah, and noah was the 8th in descent, his name was nvch=8 times 8=64. 888 is the special number of jesus christ as he who is that resurrection and the life. he is the great opponent of the 666, the number of the beast, the number of man. the ancient chinese writings refer to 8 musical sounds, the pah-yin (g. schlegel# 88. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott chapter thirteen the ennead, nine, 9. he ennead is the first square of an odd number, it was said to be like the ocean flowing arou

rched the promised land, for 40 days, goliath challenged israel, 40 days of ezekiel s penitence, the jews were 40 years in the wilderness, 40 days of waiting before embalming the dead, genesis 1. 3; for days, the woman s purification lasted after childbirth; for 40 days, moses fasted twice; for 40 days, elijah fasted, and for 40 days, jesus fasted in the wilderness and 40 days elapsed between the resurrection and ascension of jesus. moses was 40 years in egypt, 40 in midian, and 40 in the wilderness. the israelites were 40 years among the philistines. 42. 42 is notable because of the 42-lettered name of god, taught by the kabalists. there were 42 judges in the judgment hall of osiris. see bettany, the world s religions, pg. 166, on the events of the 42nd day after death. numbers--th eir oc

ed to elijah, alihv, and to the word prophet, hnbia. these names number 120, add 10 to this, the number of letters. the kabalists make a mystical square (rectangle) or kamea of alihv of 130 permutations--ten by thirteen. 152. the number of maria, the greek name for mary the virgin, being 40, 1, 100, 10, 1=152. 153. the number of the great fishes caught in an unbroken net by the apostles after the resurrection. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 118. 200. the number of bones in the human body. 207. this is the number of ain soph, ain, svp, the boundless, and aur, avr, light, and of adonai olam, adni ovlam, lord of the universe. 216. the cube of six (6; 216 years, the period of the pythagorean metempsychosis. 221. the cup of david in heaven contains 22

sign and constellation coincided; now they do not, so do not be confused by our still calling the first sign of spring aries, although the sun is now really at such time in pisces; numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott every 2160 years, the sign is changed. precedent to aries, the sun at the vernal equinox# 125. 126. chapter twenty the apocalyptic numbers 1st resurrection, revelation xx. 5. 2nd death, xx. 14. 2 witnesses, xi. 3. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 2 olive trees and 2 candlesticks (before throne of god of the earth, xi. 4. 2-horned beast who spoke like a dragon, xiii. ii; his number is 666. 3 woes, ix. 12. 1/ 3 part of vegetation killed, viii. 7 do. of sea became blood and do. of fish died, viii. 8

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

providential power of god is manifest under the guise of the time of action, zeman ha-ma aseh, which fluctuates in accord with the dual movement of procession and return. however, when the semblance of all particularity is annihilated and everything is brought back to the primal unity of nondifferentiation, then the time of action gives way to the time of perpetuity, zeman ha-qiyyum, the time of resurrection, zeman ha-tehiyyah,161 that is, the time of eternity, the eternal time, so resolute that it timelessly endures the duration of time, extending circuitously, revolving sequentially. 82 chapter two in an earlier study dedicated to a close reading of the kabbalistic teachings ascribed to elijah ben solomon, the gaon of vilna, i explored the intricate interweaving of temporality and textu

WORKING CEPHALOEDIUM VERSION 1

ess or house of god, which is the abbey of thelema. 7. aiwaz is spelt ayin, the eye, i.e. that of shiva or horus, the meatus penis and the anus; yod, the phallus, spermatozoon; and hand, vau, the fertility of the testes and uterus as well as the nail of the mentula, being taurus the cow isis and the bull apis or shiva, the son in tetragrammaton, the redeemer by rep roduction, the mithraic bull of resurrection and initiation in the strength of the body. and lastly zain is the sword of the phallus, and gemini the double se xual nature, the murder-lust between the incestuous twins cain and abel, horus and set or harpocrates, osiris and typhon, etc. and gemini is the airy pulse th at gives a basis for the voice of the messenger, the menstruum of the holy ghos t, the swing of the motion of love

WORKING CEPHALOEDIUM VERSION 2

ress or house of god, which is the abbey of thelema. 7. aiwaz is spelt ayin, the eye, i.e. that of shiva or horus, the meatus penis and the anus; yod, the phallus, spermatozoon; and hand, vau, the fertility of the testes and uterus as well as the nail of the mentula, being taurus the cow isis and the bull apis or shiva, the son in tetragrammaton, the redeemer by reproduction, the mithraic bull of resurrection and initiation in the strength of the body. and lastly zain is the sword of the phallus, and gemini the double sexual nature, the murder-lust between the incestuous twins cain and abel, horus and set or harpocrates, osiris and typhon, etc. and gemini is the airy pulse that gives a basis for the voice of the messenger, the menstruum of the holy ghost, the swing of the motion of love, t

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

receptivity is one that is needed, for when we invoke it, we pave the way for other forces, fused together, to enter our sphere of sensation. the christ-like energy will then pacify and control it, so that it conforms to our will and can be directed for many different uses. it must also be stressed here that we invoke the energy of this cosmic christ, which is doubly reinforced with the energy of resurrection and immortality. something necessary for us to equate with the osirian concept of the 5=6 energy. the first real fusion of energies within the 5=6 comes with the phrase "virgo, isis, mighty mother" this is issued by the chief adept which shows the framework it is derived from in chesed, the sephiroth of mercy. all the associations to chesed are now evoked from, and linked to, our pers

st thou forsaken me" for the nephesch, which was temporarily abandoned in this case, was the cloak of that incarnation. in other words, only through the mortal part about the man or the god (and then only after incurring that physical death, as it were, could the other divine parts suddenly come down and make it the resurrected or glorified body, which, according to the description, had after the resurrection, the apparent solidity of the ordinary body, and the faculties of the spirit body. because if you can once get the great force of the highest to send its ray clean down through the neschamah into the mind, and thence into our physical body, the nephesch would be so transformed as to render you almost like a god walking this earth. the ruach, then, has to undergo a certain check and su

, that it has for the moment consented to slaken the tension of their union. now if the genius part, instead of identifying itself with the god part, identifies itself too much with the neschamah, a fall of the genius takes place; this is not altogether evil, but may entail a certain evil effect) the most complete point of actual contact is in the third point, where the chief adept says "i am the resurrection and the life! he that believeth in me, though he were dead, yet shall he live, and whosoever liveth and believeth in me shall never die: i.e, if you can live at will in the neschamah and touch of the genius, you will have made a great step towards the divine elixer, for you will be worthy to sit with the gods, and that which you drink of is real elixer, the elixer of the spirit of lif

hold then, my prater, thyself submerged, even as of old the postulant was held beneath the waters of baptism until he entered the gates of death, emerging then, and then only, purified from the stains of earth. thus must thou also purify thyself, body and soul, in darkness and in silence before thou canst pass along the path of purgatorial fire (of which the southern pillar is the emblem, to that resurrection which we in patience hope for. no man liveth to himself and no man dieth to himself; rather each gathereth in the life of his fellows, even as a mirror gathereth images of all around it. the still mirror reflects truly, and the living mirror perfects the unequal image. no troubled image finds therein its rest; for it restores that which was broken and that which it sends forth again i

of the first manifestation, 1+ 400+ 300= 701= the world. this is all of creation in a composite form. applied to the archetypal world of the tarot, a complete story is formed from the three tarot cards with the mother letters on them. aleph as the fool is the divine child, and birth under difficult conditions. mem then carries on the theme of life itself; enlightenment through suffering. shin is resurrection, as the rewards for the quest of life. in the final part of the opening, shekinah appears veiled with a lamp under the veil. this shows that the unknown quality of the sphere, the feminine anima, is present, to be summoned forth from the deeper layers of the psyche. first point the postulant is robed in the white of spirit which symbolizes the overall vibration he experienced in the v

symbolic sphere dropped into water has double significance: it is boiling and scented. in modern surgery, boiling is a purifying process. all germ of evil is destroyed and in this symbolic act, the postulant offers all that he has attained for ultimate purification; but he must not only be purified but etherealized and raised to a higher plane. the spirit of transmutation of the physical into the resurrection body. herein the significance of the perfume and the spiritual connotation of the sense of smell: a sense which more than any other, reaches to those mysterious centres which link the physical brain with pictures stored up in the sphere of sensation which we name "memory" and which is one of the peculiar attributes of saturn. the time between the grades of chesed and daath should be a

h their spiral light stars call us upward to our faltering flight: thus we arise. into the darkness plunge, fearless of pain, coldness to silence cleanse us again. still we arise. open ye gates of light door, open wide gaze we within at the glories ye hide; we have arisen. 4. get a spherical rock crystal (moonstone will do, and have sigil of 6=5 name painted on it. 5. write thesis (1000 words) on resurrection and life after death. 6. meditate 40 minutes daily (may include prayer) 7. visit vault regularly. 8. study tarot keys fortitude, hermit, wheel of fortune, strength. preparation during the 4 days immediately preceding advancement spend this in some form of real isolation, or retreat, if possible, on a height. bathe ceremoniously with hot water and a little soda or nh3. learn the follow

subsist between pysical and mystical death; both are a veil, and the curtains in both cases aer parted from within, to show that there is life behind. it is unlawful to enter it in either instance by the force of our own act and will. the sealing of the gate of nun therefore signifies that we must not forestall the experience of mystical death, and the reason is that tiphereth is not the place of resurrection. we must also remember that there is the spiritual death of sin, and this has analogies with an old version of the 13th tarot key, in which the skeleton reaps no longer in a grass meadow, but amidst the shadowy flames of tophet. it is the harvest of the second death. the celebrant replaces the card and then hands to the philosophus the 15th tarot key. celebrant to enter tiphereth thro

ALEISTER CROWLEY THE LOST CONTINENT

t could be found even to prolong the agony by an hour. this being recognised, sufferers were thrown from the cliffs at the first sign of the malady. in this way too were all other corpses disposed. it was the most honourable death possible, for becoming 'bread from heaven' for the serviles, they were again worked up into zro itself, a transmutation which in their view would be well worth all the "resurrections of the body" and "immortalities of the soul" of the theoretical, dogmatic, hearsay religions. so much then concerning zro, and the matters immediately connected with it .pa iv. of the so called magic of the atlanteans. magic in atlas was a 'science of sciences. it was the final integration of all knowledge. in method its theory was differentiation, and in theory its method was integr

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

e truth, october 1931, p. 2. 41. testimonials in the whole truth, october 1931, p. 2; january 1933, p. 14; and october 1911, p. 4. grant wacker has noted that similar techniques became associated with the predominantly white pentecostal healing ministries that enjoyed popularity in the middle of the twentieth century "early pentecostals were never reluctant to claim incredible healings, including resurrections from the dead, but the mid-century evangelists routinely claimed as healings that seemed not so much miraculous as simply preposterous. decayed teeth were filled, halos photographed, screaming demons tape-recorded, and bloody cancers coughed up and put on display [a minister] told of one woman whose stomach had been surgically removed (wacker "the pentecostal tradition" in caring\ 19

MORALS AND DOGMA

at equinoctial sign, the ram or lamb--that ammon who, martianus copella says, is the same as osiris, adoni, adonis, atys, and the other sun-gods--had also a tomb, and a religious initiation; one of the principal ceremonies of which consisted in clothing the initiate with the skin of a white lamb. and in this we see the origin of the apron of white sheep-skin, used in masonry. all these deaths and resurrections, these funeral emblems, these anniversaries of mourning and joy, these cenotaphs raised in different places to the sun-god, honored under different names, had but a single object, the allegorical narration of the events which happened here below to the light of nature, that sacred fire from which our souls were deemed to emanate, warring with matter and the dark principle resident th

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

world and triumph of the gospel under the first advent; 2. great apostasy and coming of antichrist; 3. fall of antichrist and recurrence to christian ideas; 4. definitive triumph of the gospel, or second advent, designated under the name of the last judgement. this fourfold prophecy contains, as will be seen, two affirmations and two negations, the idea of two ruins or universal deaths and of two resurrections; for to every conception which appears upon the social horizon an east and a west, a zenith and a nadir, may be ascribed without fear of error. thus is the philosophical cross the key of prophecy, and all gates of science may be opened with the pantacle of ezekiel, the centre of which is a star formed by the interlacement of two crosses. does not human life present itself also under

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

wandering imagination; it must not, however, be too prolonged when the object is merely to magnetize. absolute and prolonged contact is useful when the design is incubation or massage rather than magnetism properly so called. we have given some examples of incubation from the most revered book of the christians; they all refer to the cure of apparently obstinate lethargies, as we are led to term resurrections. massage is still resorted to largely in the east, where it is practised with great success at the public baths. it is entirely a system of frictions, traction and pressures, practised slowly along the whole extent of members and muscles, the result being renewed equilibrium in the forces, a feeling of complete repose and well-being, with a sensible restoration of activity and vigour

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