Michael Wynn's Occult Reference Library
RIGHTEOUS

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BOOK OF BARUCH

ur god appertaineth righteousness: but unto us and to our fathers open shame, as appeareth this day. 7 for all these plagues are come upon us, which the lord hath pronounced against us 8 yet have we not prayed before the lord, that we might turn every one from the imaginations of his wicked heart. 9 wherefore the lord watched over us for evil, and the lord hath brought it upon us: for the lord is righteous in all his works which he hath commanded us. 10 yet we have not hearkened unto his voice, to walk in the commandments of the lord, that he hath set before us. 11 and now, o lord god of israel, that hast brought thy people out of the land of egypt with a mighty hand, and high arm, and with signs, and with wonders, and with great power, and hast gotten thyself a name, as appeareth this day

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

autumn festival of light, lamps and candles are placed in windows so that lakshmi will look in and endow prosperity upon the family. rangolis, or coloured patterns, are painted on floors and walls to attract her. rituals to invoke her usually involve candles and use gold or jewellery as a focus for her benevolence. deities of power these gods and goddesses bring psychic self-defence, protection, righteous anger against injustice, also change, regeneration and survival. these deities are very powerful and should only be invoked in their most positive aspects for the purpose of defending the weak and never for revenge or personal anger. experienced witches call on them only rarely and with the purest intent under the law of threefold return. the exception is bellona, who is a benevolent and

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

aspect and sunday and the sun for life force magick. red red, the colour of mars, the planet and god of war, represents action, power, determination, physical energy and health, courage and determination, sexual passion and potency, survival and change, for careers where danger is involved and the armed forces. it is used as a focus for rituals calling on the power of the gods and for stimulating righteous anger against injustice and inertia. because it is a very powerful candle colour, red should be lit for worthy aims only and when you are in a positive frame of mind. red candles are most effective when used on a tuesday. orange orange is the colour of the sun, of fertility- both physical and mental- and of creativity with words. growth, self-esteem, confidence and abundance of all kinds

ith the gentle growth of new hope. gabriel also rules rituals to protect water creatures and to cleanse polluted seas, lakes and rivers. colour: silver crystal: moonstone and opal incenses or oils: myrrh and jasmine samael samael is the archangel who rules the planet mars (see page 229. samael's day is tuesday. he is sometimes called the severity of god and as such is an angel of cleansing and of righteous anger. one of the seven regents of the world and said to be served by two million angels, he is also called the dark angel who in the guise of the serpent tempted eve. this is a very ancient concept in which kings and rulers were constantly tested to prove worthy of their sacred trust and so he is not an angel to invoke lightly. samael is also the avenger who offers protection to the wea

ABRAMELIN2

er and the perfume thrice daily. now here hath the last part of the time arrived here therefore open ye your eyes and be attentive, and govern yourselves in everything and every place in the way which i have written unto you. have confidence in god, because if even until then ye have faithfully observed mine instructions which i have given unto you, and if your orisons shall have been made with a righteous heart and with devotion, there is no manner of doubt that all things will appear easy unto you, and your own spirit and your understanding will teach you the manner in which you should conduct yourself in all points; because your guardian angel is already about you, though invisible, and conducteth and governeth your heart, so that you shall not err. the two moons being finished, in the

ALEISTER CROWLEY BOOK OF THE LAW

they are the slaves of because: they are not of me. the stops as thou wilt; the letters? change them not in style or value! ii,55: thou shalt obtain the order& value of the english alphabet; thou shalt find new symbols to attribute them unto. ii,56: begone! ye mockers; even though ye laugh in my honour ye shall laugh not long: then when ye are sad know that i have forsaken you. ii,57: he that is righteous shall be righteous still; he that is filthy shall be filthy still. ii,58: yea! deem not of change: ye shall be as ye are& not other. therefore the kings of the earth shall be kings for ever: the slaves shall serve. there is none that shall be cast down or lifted up: all is ever as it was. yet there are masked ones my servants: it may be that yonder beggar is a king. a king may choose his

ALEISTER CROWLEY LIBER 777

ant mother \yhla \yhla hwhy divine names. aysrwk throne. line 4. chesed has this additional title: hmjk majesty. line 5. geburah has these additional titles: yd justice. djp fear. line 6. tiphereth has these additional titles: ypna ryuz lesser countenance ]lm king. ypna ryuc seir anpin \da adam. b the son. cya the man \wnakc spare angels. line 9. jesod has this additional title \lwu-dwsy-qydx the righteous is the foundation of the world. line 10. malkuth has these titles (among others: ruc the gate (by temurah, rcu= 10).2 y the gate (chaldee. which has the same number (671) as ynda in full dwy wn tld [la also gates of death. shadow of death. tears. justice. prayer. gate of daughter of mighty ones. garden of eden. also inferior mother the daughter. the queen. hklm the bride. hlk the virgin

ALEISTER CROWLEY LIBER CHANOKH

malapereji ar-caosaji od acame canale, sobola zodare fabeliareda caosaji od cahisa aneta-na miame ta viv od da. daresare sol-petahe-bienu. be-ri-ta od zodacame ji-mi-calazodo: sob-ha-atahe tariana luia-he od ecarinu mada qu-a-a-on! liber lxxxiv 27 the spirits of the fourth angle are nine, mighty in the firmament of waters: whom the first hath planted, a torment to the wicked and a garland to the righteous: giving unto them fiery darts to vanne the earth, and 7699 continual workmen, whose courses visit with comfort the earth; and are in government and continuance as the second and the third therefore hearken unto my voice! i have talked of you, and i move you in power and in presence, and the praise of your god in your creation [invokes: bitom; the whole tablet of fire. the angle of b of b

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

is perfectly true that when bill sykes desires to possess nancy, he does in fact evoke a spirit of the nature of venus, constraining him by his oath of love (and by his magical power as a man) to bring him the girl. so also, when he wants to kill her, he evokes a martial or saturnian spirit, with an oath of hate. but these are not pure planetary spirits, moving in well-defined spheres by rigidly righteous laws. they are gross concretions of confused impulses "incapable of understanding the nature of an oath. they are also such that the idea of murder is nowise offensive to the spirit of love. it is indeed the criterion of spiritual "caste" that conflicting elements should not coexist in the same consciousness. the psalm-singing puritan who persecutes publicans, and secretly soaks himself

ALEISTER CROWLEY MAGICK WITHOUT TEARS

t is not such a factor, however harmless, noble, virtuous or what not, is at the best a waste of energy. but there are no artificial barriers on any type of act in general. the standard of conduct has one single touchstone. there may be- there will be- every kind of difficulty in determining whether, by this standard, any given act is "right" or "wrong: but there should be no confusion. no act is righteous in itself, but only in reference to the true will of the person who proposes to perform it. this is the doctrine of relativity applied to the moral sphere. i think that, if you have understood this, the whole theory is now within your grasp; hold it fast, and lay about you! of course, there must be certain courses of action which, generally speaking, will be right for pretty well everybo

ALEISTER CROWLEY MEDITATION

l that we are, the resultant of all that we had a tendency to be. in the dhammapada we read: all that we are from mind results; on mind is founded, built of mind; who acts or speaks with evil thought him doth pain follow sure and blind. so the ox plants his foot, and so the car wheel follows hard behind. all that we are from mind results; on mind is founded, built of mind; who acts or speaks with righteous thought him happiness doth surely find. so failing not the shadow falls for ever in its place assigned. the pantacle is then in a sense identical with the karma or kamma of the magician. the karma of a man is his "ledger" the balance has not been struck and he does not know what it is; he does not even fully know what debts he may have to pay, or what is owed him; nor does he know on wha

ALEISTER CROWLEY SEPHER SEPHIROTH

, union hd( writing instrument( 80 yesod: the foundation dwsy water (alternative spelling of mem, 90) mm union; an assembling d(w to make perfect; general, universal, collective llk throne (ex. 17:16, i.e. there gbecause a hand is on the throne of yah h) sk ruins y( crowd ks shovel (y 81 gods myl) i (ex. 23:20) ykn) also, yea; anger; nose p) throne )sk here, hither )p 82 a prayer (ch) y(b kindly, righteous, holy dysx white nbl the beloved thing xwxyn 83 (notariqon of the four worlds: atziluth, briah, yetzirah, assiah (yb) the drops of dew (job. 38:28) l+ ylg (cf. gimel, 73) lmyg a flowing, wave mylg person, self; back, top; wing (ch) pg consecration; dedicated hknx to flee, put one fs things in safety (jer. 6:1 (wz mournings, laments mylb) unripe fig gp 84 (the hebrew guttural letters. see

a lifting up hpyqz apertures mybqn many; much; great, mighty; multitude, abundance br 203 lead; initials of the trinity, xwr nb b; passed away, perished; feather, wing (moreover the genital member; cf. 248& 447) rb) to lie in wait br) a well, spring: a title of malkuth r)b created )rb exotic, foreign; dwelling rg greater (ar )br 204 commencement of the name abra-melin )rb) pearl; race; age rd the righteous qydc 205 splendrous rd) mighty; hero rbg mountain rh 206 assembly; area )rd) hail drb spake; word, thing; cloud; murrain rbd they of the world mlw( ymy to see, observe, perceive; to consider h)r 207 a scorpion (cf. 372) b)rg) lord of the universe mlw( nwd) light (aur is the balanced light of open day; cf. 9& 11) rw) limitless pws ny) ate hrb walled, fenced rdg that which cuts rbh the eld

h, and abra-melin fs forehead lamin) lhyrw 252 serpent fs den hrw)m 253 proselytes myrg matred (i.r.q. 996) dr+m 254 an ass rwmx a mark, aim hr+m a solemn promise, vow rdn spikenard (ct. 4:14) drn a spear xmwr merciful, compassionate mwxr 255 burdensome; with difficulty )rmwx the east xrzm a river, stream (gn. 2:10) rhn song of joy hnr 256 tidings (ps. 68:11; saying, speech hrym) the sons of the righteous qdc ynb dampnesses (pl; see 705. k.d. p.20) nymlwpm the spirit of the mother )m) xwr a spice merchant lkwr fire; fiery rwn words myrbd 257 the ark [of the covenant] nwr) magician m+rx to his fearers (ps. 25:14; see 353) wy)ryl the white wand hnbl lqm her dreadful self )rwn lights: the urim (see 490) myrw) 258 the red light mwd) rw) mercy ymxr illuminating, radiant rwhzm 259 throat nwrg 2

ALEISTER CROWLEY THE HEART OF THE MASTER

not to be quenched, the soul of the the heart of the master get any book for free on: www.abika.com 7 master bathes in the fire of nature, and is refreshed. the voice of the raven. amen: the past and the future are parts of the present, in the eye of the master, that seeth the secret of secrets and knoweth them all to be one. the voice of the eagle. su: the heavens are poised on the plumes of the righteous, that wingeth among them, beholding the sun; thus know ye the mercy and joy of the master! the voice of the hawk. agla: by thine energy riseth all motion of will of the master, begetter, destroyer! the voice of the pelican. iao: all that liveth is blood of the heart of the master: all stars are at feast on that pasture, abiding in light. the voice of the dove. hriliu: there is nothing to

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

. but this i say, and that boldly, that thou shalt not look upon this horror with fear, or with hate, but accept this as thou dost all else, as a phenomenon of change, that is, of love. for in a swift stream thou mayst behold a twig held steady for awhile by the play of the water, and by this analogue thou mayst understand the nature of this mystery of the path of perfection" al ii,57 "he that is righteous shall be righteous still; he that is filthy shall be filthy still" the old comment 57. a quotation from the apocalypse. this god is not a redeemer: he is himself. you cannot worship him, or seek him- he is he. and if thou be he, well. the new comment this, and the first part of the next verse demonstrate the inviolability of hadit our quintessence. every star has its own nature, which is

ALEISTER CROWLEY THE SWORD OF SONG

ich must not be* probably a record for a bishop. a.c. this may be purgatory, but it sounds not unlike reincarnation. it is at least a denial of the doctrine of eternal punishment. as for myself, i took the first step years ago, quite in ignorance of what the last would lead to. god is indeed cut away a cancer from the breast of truth. of those philosophers, who from unassailable premisses draw by righteous deduction a conclusion against god, and then for his sake overturn their whole structure by an act of will, like a child breaking an ingenious toy, i take mansel as my type* now, however, let us consider the esoteric idea-mongers of christianity, swedenborg, anna kingsford, deussen and the like, of whom i have taken caird as my example. i wish to unmask these people: i perfectly agree wi

thus all conceptions fail and fall. but see the cyclop dia-article on metaphysics; miss no particle the sword of song 34 the advaitist position. mind s superior functions. does truth make itself instantly apparent? not reason. of thought! how ends the brave b.d, summarising ontology? 350 this talk of real is a wraith. our minds are lost in war of word; the whole affair is quite absurd behold! the righteous claims of faith (he does not rhyme you quite so neatly; 355 but that s the sense of it, completely) i do not feel myself inclined in spit of my irrevent mind, so lightly to pass by the schemes of fichte, schelling, hegel (one, 360 small though the apparent unison, as if they were mere drunken dreams; for the first word in india here from koromandl to kashmir says the same thing these ger

u, she says in effect, who prate of duty thus, see you show it unto him unto who you owe it. that this advice is wasted is clear from act v. sc. iii, where the king of france takes the first trivial opportunity* to be free of the vile creature he had so foolishly married. cordelia goes, and the sisters talk together. theirs is the language of quiet sorrow for an old man s failing mind; yet a most righteous determination not to allow the happiness of the english people to depend upon his whims. bad women would have rejoiced in the banishment of kent, whom they already knew to be their enemy; these truly good women regret it. such unconstant stars are we like to have from him as this of kent s banishment (act i. sc. i. ll. 304-5. in scene ii. edmund is shown; he feels himself a man, more tha

their enemy; these truly good women regret it. such unconstant stars are we like to have from him as this of kent s banishment (act i. sc. i. ll. 304-5. in scene ii. edmund is shown; he feels himself a man, more than edgar: a clearheaded, brave, honourable man; but with no maggots. the injustice of his situation strikes him; he determines not to submit. this is the attitude of a strong man, and a righteous one. primogeniture is wrong enough; the other shame, no fault of his, would make the blood of any free man boil. gloucester enters, and exhibits himself as a prize fool by shouting in disjointed phrases what everybody knew. great news it is, of course, and on discovering edmund, he can think of nothing more sensible than to ask for more! kent banished thus! and france in choler parted! a

ALEISTER CROWLEY EQ I 1

is at hand; to-day is the dawn, tomorrow the night of weeping. gird up your loins and speed to the hills; and perchance on the way under the cedars and the oaks ye meet god face to face and know. but be not downcast if ye find not god in the froth or the dregs of the first cup: drink and hold fast to the sword of resolution- onwards, ever onwards, and fear not! devils shall beset the path of the righteous, and demons, and all the elemental spirits of the abyss. yet fear not! for they add grandeur and glory to the might of god's power. pass on, but keep thy foot upon their necks, for in the region whither thou goest, the seraph and the snake dwell side by side "sume lege" open the book of thyself, take and read. eat, for this is thy body; drink, for this is the blood of thy redemption. the

her forehead is set a wreath of cypress and poppies fastened by a winged cross. and her eyes are as star-sapphires, and her mouth is as a pearl, and on the lips crouches the spirit of silence. and on beholding her i cried to her in a loud voice, saying "o thou mother of the hall of truth! thou who art both sterile and pregnant, and before whose judgment-seat tremble the clothed and the naked, the righteous and the unjust, give me of the fruit of the tree of life, that i may eat thereof so that mine eyes shall be opened, and that i become as a god in understanding, and live forever" then i stood before her listening for her answer, and a great shaking possessed me, for she answered not a word; and the silence of her lips rolled around me as the clouds of night and overshadowed my soul, so t

ALEISTER CROWLEY EQ I 5

ses hath she fermented it, and it hath become the wine of the sacrament, the wine of the 82 sabbath; and in the holy assembly hath she poured it out for her worshippers, and they had become drunken thereon, so that face to face they beheld my father. thus are they made worthy to become partakers of the mystery of this holy vessel, for the blood is the life. so sitteth she from age to age, and the righteous are never weary of her kisses, and by her murders and fornications she seduceth the world. therein is manifested the glory of my father, who is truth (this wine is such that its virtue radiateth through the cup, and i reel under the intoxication of it. and every thought is destroyed by it. it abideth alone, and its name is compassion. i understand by "compassion" the sacrament of sufferi

one drop of blood that is not gathered into the cup of babylon the beautiful, for in that little pile of dust, if there could be one drop of blood, it should be utterly corrupt; it should breed scorpions and vipers, and the cat of slime.16 and i said unto the angel: is there not one appointed as a warden? and he said: eloi, eloi, lama sabacthani. 14 full title of jesod is tzedeq jesod olahm "the righteous is the foundation of the world" 15 i.s.v.d, jesod= 80, the number of p, the letter of mars. 16 weh note: this drop of blood is an attachment to the images of mortal life, the sensoria and that derived from it in the mind. to pass choronzon one must abandon interpretation and identity of the elements of the vision. such an ecstasy of anguish racks me that i cannot give it voice, yet i kno

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

interdependent. the force begins thus to flow when any cycle is two thirds run. it deals with the greater initiations, and is the correspondence on the higher planes to the occult short cut to wisdom and knowledge which we call the path of initiation. 266 1: no soul can be lost where a. one good aspiration is present. b. one unselfish deed is done. c. the life is strong in virtue. d. the life is righteous. e. the life is a naturally pure life. isis unveiled, ii, 368. read s. d, iii, 528, 529. 267 2: h. p. b. has said that the elementals of the air are the most wicked and dangerous. he refers there to the physical plane, and to dangers menacing the physical body. they are the most dangerous where the physical plane is concerned, but in the case we are considering, we are dealing with man

ALICE A BAILEY05 THE LIGHT OF THE SOUL

s. these are avoided when the student realizes that the path is long and that an intelligent understanding of each stage of the path is of more value to him than the results achieved through the premature awakening of the psychic nature. the injunction to grow as the flower grows, carries with it a tremendous occult truth. there is an injunction in ecc. vii. 16, which carries this thought "be not righteous over much. why shouldest thou die" 7. these last three means of yoga have a more intimate subjective effect than the previous means. the first five means of yoga have for their primary objective the preparation of the would-be yogi. through keeping the commandments and the rules, through the achievements of poise and rhythmic control of the energies of the body, and through the power to

ospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. and take the helmet of salvation, and the word of the spirit, which is the word of god (eph. vi. 14. 15. 16. 17) the equally clear command of krishna to arjuna sounds out also "having regard to thy duty, deign not to shrink back. for nothing is better for a warrior than a righteous battle. and such a battle has come to thee of its own accord, a very door of heaven will be opened; happy the warriors. who find such a fight as this. therefore, arise, determined to do battle. making equal good and ill fortune, gain and loss, victory and defeat, gird thyself for the fight (gita ii. 31. 32. 38. 37) 29. the man who develops non-attachment even in his aspiration after illu

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

and beg you to attend, that this group which is slowly forming is gathered out of every imaginable group of thinking and intelligent men. as yet, and this may surprise a few, there are not very many occultists (so-called) among them. this is due to the fact that the occultists are numerically few in relation to the masses of humanity, and also to their tendency to be sectarian, exclusive and self-righteous. selfless humanitarian workers are there; political leaders and economists and scientific workers in the world's laboratories are also there; churchmen and religious adherents from all the world religions are there and the practical mystics and a few occultists. the true occultist is rare- 250- a treatise on white magic copyright 1998 lucis trust the group is and will be kept entirely su

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

all this is good and right and useful. but no true solution is offered, and no light is thrown upon their problem, and their confusion remains unrelieved. they may perhaps turn to the religiously minded people and seek out the orthodox churchman. they may be told to be good; the example of the saints may be cited to them; they may find themselves deluged in a flood of puritanical injunctions, in righteous platitudes, and with unsatisfying explanations, based often on personal prejudice and predilection. but seldom- 174- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust is a clear note sounded, and seldom is it possible to do more than enunciate the great mosaic law "thou shalt not" to the bulk of the young and seeking enquirers of the present generat

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ternal, and that his love for his people has been steadfast and unalterable. whenever the time is ripe and the need of the people warrants it, he comes forth for the saving of the souls of men. krishna in ancient india proclaimed this truth in the majestic words "whenever there is a withering of the law. and an uprising of lawlessness on all sides, then i manifest myself "for the salvation of the righteous and the destruction of such as do evil; for the firm establishing of the law i come to birth in age after age "he who thus perceives my birth and work as divine, as in truth it is. he goes to me, arjuna."34 again and again such teachers have come forth, manifested as much of the divine nature as the racial development warranted, spoken those words which determined the culture and the civ

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

sults, to means, to persons or to praise. this i will deal with later. in the fourth place, the soul has to relinquish also the sense of responsibility for that which other disciples may do. so many earnest servers hold on to their fellow workers, and do not relinquish their hold upon them or upon their activities upon the outer plane. this is a subtle error, for it masks itself behind a sense of righteous responsibility, an adherence to principles as they appear to the individual, and the accumulated experience of the disciple, which is necessarily incomplete experience. the relation between disciples is egoic and not personal. the link is of- 66- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust the soul and not of the mind. each personality pursu

not in incarnation at the time and therefore few fourth ray egos are available in world service. there are, however, many fourth ray personalities and they can learn much by the study of the work of the new group of world servers. the major task of the fourth ray aspirant is to harmonise the new ideas with the old, so that there can be no dangerous gap or break. they are those who bring about a "righteous compromise, and adapt the new and the old so that the true pattern is preserved. they are engaged with the bridging process, for they are the true intuitives and have a capacity for the art of synthesis so that their work most definitely can help in bringing forward a true presentation of the divine picture. ray v. the servers on this ray are coming rapidly into prominence. they are thos

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

at the problems with which humanity is today confronted can be solved through goodwill- 106- problems of human tcopyright 1998 lucis trust the reappearance of the christ by alice a. bailey copyright 1948 by lucis trust copyright renewed 1976 by lucis trust keynote whenever there is a withering of the law and an uprising of lawlessness on all sides, then i manifest myself. for the salvation of the righteous and the destruction of such as do evil, for the firm establishing of the law, i come to birth age after age. the bhagavad gita book iv, sutra 7, 8. chapter one the doctrine of the coming one western teaching the doctrine of avatars eastern teaching right down the ages, in many world cycles and in many countries (and today in all) great points of tension have occurred which have been char

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

purpose and the carrying out of the intention, the will and the purpose of god. his second utterance came at the time of the baptism in jordan when he said to john, the baptist "suffer it to be so now, for thus it becometh us to fulfil all righteousness" here, in this second initiation which symbolises the conquest of desire he passes on into the realm of fulfilment, of the completion of planned righteous activity. for his own personal desire (necessarily of the very highest order on account of his high point in evolution) he substitutes the divine will. again at the close of his life, in the gethsemane experience, he cries out "father, not my will but thine be done" even then and even for him, the achievement of the full expression of will seemed well-nigh impossible; he was conscious st

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

rently distinguished by a so-called loving nature. yet the results of their application to science or their accumulation of the crystallised prana of the financial world are turned to the helping of mankind. this will be a hard saying for some of you who rate an irritable remark by a co-disciple as something disgraceful and belittle the efforts of the money-maker, and do both with a sense of self-righteous congratulation. the old saying that "the evil which men do lives after them, the good is oft interred with their bones" is not occultly true. evil may follow after a man in his next incarnation until be has learnt- 233- discipleship in the new age- volume ii copyright 1998 lucis trust to eliminate it, but the good men do (even with mixed motives) is not forgotten but is entered upon the

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

move forward in conformity with the divine pattern, and with an urgent cry for help, humanity stands expectant of relief. in every land there is a growing recognition that when mankind reaches the psychological point where, having done all, there is naught to do but stand, then some expression of a divine determination to intervene will appear; there is a growing belief that human effort towards righteous action will be supplemented by the emergence of a divine force, person or event which will bring the conflict to an end. it might here be pointed out that in similar though somewhat less potent crises in the past, this divine intervention superseded human effort, but that it is hoped by those who are seeking to aid humanity that such intervention will today simply supplement human effort

w group of world servers and the men and women of goodwill so that they may stand as a great "army of implacable spiritual will" behind the participants in these conferences and councils, enabling them to think with clarity about the issues involved and thus (through this clear thinking) affect telepathically the minds of men; this involves the use of a power seldom employed as yet on the side of righteous endeavour, though already widely used by the materialistic leaders of the forces of evil. it is the task of the hierarchy to find and reach the enlightened men and women in all the churches, all the political parties, all the organisations social, economic, and educational so that their united purpose will be clear. this they will do through the medium of their active, working disciples

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

d the spiritual centres of love and life. this has not yet been done. let me illustrate: the spiritual statement by shri krishna, to be found in the lord's song, the bhagavad gita, was an announcement, preparatory to the coming of the christ. in that song he says "whenever there is a withering of the law and an uprising of lawlessness on all sides, then i manifest myself. for the salvation of the righteous and the destruction of such as do evil, for the- 494- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust firm establishing of the law, i come to birth in age after age" in the lawless and wicked period of the roman empire, the christ came. another instance of a notable and most ancient invocation is to be found in the gayatri where the people

ALICE BAILEY THE LABOURS OF HERCULES

proportion is frequently at fault and their sense of values distorted. the balanced and sane life, which is the ideal for a son of god, is subordinated to a fanatical determination to make spiritual progress. spiritual ambition sways the aspirant and he becomes destructive, unbalanced and, usually, exceedingly difficult to live with. there is much sound counsel in the biblical injunction "be not righteous overmuch, why shouldst thou die" this stage is curiously exemplified for us on a large scale in the fanatical sacrifices made in the orient, and under the inquisition and the protestant covenanters, of all who interpreted truth contrary to the conviction of a particular group of believers. when hercules had recovered from his insanity, as he fortunately did, we are told that a new name w

APOCALYPSE MOSES

have sinned" 3 and they left off driving him and adam cried aloud and wept saying "pardon me o lord, my deed" then the lord saith to the angels "why have ye ceased from driving adam from paradise? why do ye not cast him out? is it i who have done wrong? or is my judgment badly judged" 5 then the angels fell down on the ground and worshipped the lord saying "thou art just, o lord, and thou judges righteous judgment" chapter 28. 1 but the lord turned to adam and said 'i will not suffer thee henceforward to be in paradise" 2 and adam answered and said,grant me, o lord, of the tree of life that i may eat of it, 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 t

ree 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 glory of god the father, for to him it is meet to give glory, honour and worship, with the eternal life-giving spirit now and always and for ever. 5 amen (holy, holy, holy is the lord of hosts. to whom be glory and

APOCRYPHON OF JOHN

saw the virgin who stood by adam, and that the luminous epinoia of life had appeared in her. and yaltabaoth was full of ignorance. and when the foreknowledge of the all noticed (it, she sent some and they snatched life out of eve "and the chief archon seduced her and he begot in her two sons; the first and the second (are) eloim and yave. eloim has a bear-face and yave has a cat-face. the one is righteous but the other is unrighteous (yave is righteous but eloim is unrighteous) yave he set over the fire and the wind, and eloim he set over the water and the earth. and these he called with the names cain and abel with a view to deceive "now up to the present day, sexual intercourse continued due to the chief archon. and he planted sexual desire in her who belongs to adam. and he produced th

BLAVATSKY H P ANTHROPOGENESIS

these dhyanis were not always good. their king thevetata was one of the latter, and it is under the evil influence of this king-demon that. the atlantis-race became a nation of wicked magicians "in consequence of this, war was declared, the story of which would be too long to narrate; its substance may be found in the disfigured allegories of the race of cain, the giants, and that of noah and his righteous family. the conflict came to an end by the submersion of the atlantis, which finds its imitation in the stories of the babylonian and mosaic flood. the giants and magicians. and all flesh died. and every man' all except xisuthrus and noah, who are substantially identical with the great father of the thhnkithians in the popol-vuh, or the sacred book of the guatemaleans, which also tells o

with the great father of the thhnkithians in the popol-vuh, or the sacred book of the guatemaleans, which also tells of his escaping in a large boat like the hindu noah- vaivasvata "if we believe the tradition at all, we have to credit the further story that, from the intermarrying of the progeny of the hierophants of the island and the descendants of the atlantean noah, sprang up a mixed race of righteous and wicked. on the one side the world had its enochs, moseses, various buddhas, its numerous 'saviours' and great hierophants; on the other hand, its 'natural magicians' who, through lack of the restraining power of proper spiritual enlightenment. perverted their gifts to evil purposes" we may supplement this by the testimony of some records and traditions. in the "histoire des vierges:

, thence led to phallicism, or that which reigns supreme to this day in the symbolisms of every exoteric religion of ritual, dogma, and form. adam and eve became matter, or furnished the soil, cain and abel- the latter the life-bearing soil, the former "the tiller of that ground or field" thus the first atlantean races, born on the lemurian continent, separated from their earliest tribes into the righteous and the unrighteous; into those who worshipped the one unseen spirit of nature, the ray of which man feels within himself- or the pantheists, and those who offered fanatical worship to the spirits of the earth, the dark cosmic, anthropomorphic powers, with whom they made alliance. these were the earliest gibborim "the mighty men of renown in those[[footnote(s* the "gods of the elements"

BLAVATSKY H P COSMOGENESIS

sked, is any one killed? every man reaps the consequences of his own acts. anger, my son, is the destruction of[[vol. 1, page] 416 the secret doctrine. all that man obtains. and prevents the attainment of emancipation. the sages shun wrath. be not thou, my child, subject to its influence. let not those unoffending spirits of darkness be consumed; let thy sacrifice cease. mercy is the might of the righteous (vishnu purana, book i, ch. i. thus, every such "sacrifice" or prayer to god for help is no better than an act of black magic. that which parasara prayed for, was the destruction of the spirits of darkness, for his personal revenge. he is called a pagan, and the christians have doomed him as such, to eternal hell. yet, in what respect is the prayer of sovereigns and generals, who pray be

he universal "over-spirit" manifesting on the two higher planes, those of buddhi and mahat; and these are the three hypostases, metaphysical, but never personal* the identity, and at the same time the illusive differentiation of the angel-monad and the human-monad is shown by the following sentences "my father is greater than i (john xiv. 26 "glorify your father who is in heaven (matt. v. 16 "the righteous will shine in the kingdom of their father (not our father (matt. xiii. 43 "know ye not ye are a temple of god, and that the spirit of god dwelleth in you (i cor. iii. 16 "i ascend to my father" etc, etc[[vol. 1, page] 575 what are the seven planets? it is then the "seven sons of light- called after their planets and (by the rabble) often identified with them- namely saturn, jupiter, merc

BOOK OF ENOCH

ok from the ashes of angelsthe main theme is that of destruction; god is going to clear away the sinners, so that good people can have peace. this is the flood of noah which was still some way off when enoch wrote the book, although there are details of a second end later in the book (see the 10 weeks. 1.1] these are the words of the blessing of enoch; according to which he blessed the chosen and righteous who must be present on the day of distress, which is appointed, for the removal of all the wicked and impious. 1.2] and enoch began his story and said- there was a righteous man whose eyes were opened by the lord, and he saw a holy vision in the heavens, which the angels showed to me. and i heard everything from them, and i understood what i saw: but not for this generation, but for a di

from heaven. 1.5] and all will be afraid, and the watchers will shake, and fear and great trembling will seize them, up to the ends of the earth. 1.6] and the high mountains will be shaken; and the high hills will be laid low and will melt like wax in a flame. 1.7] and the earth will sink, and everything that is on the earth will be destroyed, and there will be judgment upon all, and upon all the righteous. 1.8] but for the righteous: he will make peace, and he will keep safe the chosen, and mercy will be upon them. they will all belong to god, and will prosper and be blessed, and the light of god will shine on them. 1.9] and behold! he comes with ten thousand holy ones; to execute judgment upon them and to destroy the impious, and to contend with all flesh concerning everything that the s

. but you have transgressed and have spoken proud and hard words with your unclean mouth against his majesty. you hard of heart! you will not have peace! 5.5] and because of this you will curse your days, and the years of your life you will destroy. and the eternal curse will increase and you will not receive mercy. 5.6] in those days, you will transform your name into an eternal curse to all the righteous. and they will curse you sinners forever. 5.7] for the chosen; there will be light, joy, and peace, and they will inherit the earth. but for you, the impious, there will be a curse. 5.8] when wisdom is given to the chosen they will all live, and will not again do wrong, either through forgetfulness, or through pride. but those who possess wisdom will be humble. 5.9] they will not again d

, and in prison they will be shut up for all eternity. 10.14] and then semyaza will be burnt, and from then on destroyed with them; together they will be bound until the end of all generations. 10.15] and destroy all the souls of lust, and the sons of the watchers, for they have wronged men. 10.16] destroy all wrong from the face of the earth and every evil work will cease. 10.17] and now all the righteous will be humble, and will live until they beget thousands. and all the days of their youth, and their sabbaths, they will fulfill in peace. 10.18] and in those days the whole earth will be tilled in righteousness and all of it will be planted with trees; and it will be filled with blessing. 10.19] and all the pleasant trees they will plant on it and they will plant on it vines. and the vi

is planted on it will produce fruit in abundance; and every seed that is sown on it, each measure will produce a thousand, and each measure of olives will produce ten baths of oil. 10.20] and you cleanse the earth from all wrong, and from all iniquity, and from all sin, and from all impiety, and from all the uncleanness which is brought about on the earth. 10.21] and all the sons of men shall be righteous, and all the nations shall serve and bless me and all shall worship me. 10.22] and the earth will be cleansed from all corruption, and from all sin, and from all wrath, and from all torment; and i will not again send a flood upon it, for all generations, forever. 11.1] and in those days, i will open the storehouses of blessing, which are in heaven, so that i may send them down upon the e

not leave by night or day and did not depart from him. 14.24] and until then i had a covering on my face, as i trembled. and the lord called me with his own mouth, and said to me "come here, enoch, to my holy word" 14.25] and he lifted me up and brought me near to the door. and i looked, with my face down. 15.1] and he answered me, and said to me with his voice "hear! do not be afraid, enoch, you righteous man, and scribe of righteousness. come here and hear my voice. 15.2] and go say to the watchers of heaven, who sent you to petition on their behalf: you ought to petition on behalf of men, not men on behalf of you. 15.3] why have you left the high, holy and eternal heaven, and lain with women, and become unclean with the daughters of men, and taken wives for yourselves, and done as the s

lain about him until his offspring are destroyed from the face of the earth, and from amongst the offspring of men, his offspring perish" 22.8] then i asked about him, and about judgment on all, and i said "why is one separated from another" 22.9] and he answered me, and said to me "these three places where made, in order that they might separate the spirits of the dead. and thus the souls of the righteous have been separated; this is the spring of water, and on it the light. 22.10] likewise, a place has been created for sinners, when they die, and are buried in the earth, and judgment has not come upon them during their life. 22.11] and here their souls will be separated for this great torment, until the great day of judgment and punishment and torment for those who curse, forever, and of

r those who curse, forever, and of vengeance on their souls. and there he will bind them forever. verily, he is, from the beginning of the world. 22.12] and thus a place has been separated for the souls of those who complain, and give information about their destruction, about when they were killed, in the days of the sinners. 22.13] thus a place has been created, for the souls of men who are not righteous, but sinners, accomplished in wrongdoing, and with the wrongdoers will be their lot. but their souls will not be killed on the day of judgment, nor will they rise from here" 22.14] then i blessed the lord of glory, and said "blessed be my lord, the lord of glory and righteousness, who rules everything forever" 23.1] and from there i went to another place, towards the west, to the ends of

s like the throne of the lord, is the throne where the holy and great one, the lord of glory, the eternal king, will sit, when he comes down to visit the earth for good. 25.4] and this beautiful and fragrant tree, and no creature of flesh has authority to touch it until the great judgment, when he will take vengeance on all and bring everything to a consummation forever, this will be given to the righteous and the humble. 25.5] from its fruit, life will be given to the chosen; towards the north it will be planted, in a holy place, by the house of the lord, the eternal king. 25.6] then they will rejoice with joy and be glad in the holy place. they will each draw the fragrance of it into their bones, and they will live a long life on earth, as your fathers lived. and in their days sorrow and

f the lord, the eternal king. 25.6] then they will rejoice with joy and be glad in the holy place. they will each draw the fragrance of it into their bones, and they will live a long life on earth, as your fathers lived. and in their days sorrow and pain, and toil and punishment, will not touch them. 25.7] then i blessed the lord of glory, the eternal king, because he has prepared such things for righteous men, and has created such things, and said that they are to be given to them. 26.1] and from there, i went to the middle of the earth, and saw a blessed, well watered place, which had branches which remained alive, and sprouted from a tree which had been cut down. 26.2] and there i saw a holy mountain, and under the mountain, to the east of it, there was water, and it flowed towards the

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

autumn festival of light, lamps and candles are placed in windows so that lakshmi will look in and endow prosperity upon the family. rangolis, or coloured patterns, are painted on floors and walls to attract her. rituals to invoke her usually involve candles and use gold or jewellery as a focus for her benevolence. deities of power these gods and goddesses bring psychic self-defence, protection, righteous anger against injustice, also change, regeneration and survival. these deities are very powerful and should only be invoked in their most positive aspects for the purpose of defending the weak and never for revenge or personal anger. experienced witches call on them only rarely and with the purest intent under the law of threefold return. the exception is bellona, who is a benevolent and

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

aspect and sunday and the sun for life force magick. red red, the colour of mars, the planet and god of war, represents action, power, determination, physical energy and health, courage and determination, sexual passion and potency, survival and change, for careers where danger is involved and the armed forces. it is used as a focus for rituals calling on the power of the gods and for stimulating righteous anger against injustice and inertia. because it is a very powerful candle colour, red should be lit for worthy aims only and when you are in a positive frame of mind. red candles are most effective when used on a tuesday. orange orange is the colour of the sun, of fertility- both physical and mental- and of creativity with words. growth, self-esteem, confidence and abundance of all kinds

of new hope. gabriel also rules rituals to protect water creatures seite 144 wicca01.txt and to cleanse polluted seas, lakes and rivers. colour: silver crystal: moonstone and opal incenses or oils: myrrh and jasmine samael samael is the archangel who rules the planet mars (see page 229. samael's day is tuesday. he is sometimes called the severity of god and as such is an angel of cleansing and of righteous anger. one of the seven regents of the world and said to be served by two million angels, he is also called the dark angel who in the guise of the serpent tempted eve. this is a very ancient concept in which kings and rulers were constantly tested to prove worthy of their sacred trust and so he is not an angel to invoke lightly. samael is also the avenger who offers protection to the wea

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

s believed that they should embody the qualities of piety, devotion, and holiness that were expected of a faithful christian. similar ideas of piety and moral behavior were reflected in more recent accounts, as noted by the anthropologist norman whitten, who found that clients and neighbors generally believed hoodoo practitioners in north carolina's piedmont village in the mid-1960s to be morally righteous "good" persons.[34] african american conjure practitioners experienced the invisible world as a reality rather than as a theological abstraction. it is in this sense that black magic page 20 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006\ 29\ a supernatural perspective truly interpenetrated the beliefs of many black believers, churchgoing chr

the south (salem: salem observer book and job print, 1879, pp. 57.58; handy "negro superstitions" p. 738. describing a similar ritual, a former slave from tennessee, byrl anderson, told how his white master would "tell many a fortune c by hanging the bible on a key and saying certain words" anderson recalled "when the bible would come to me, it would just spin. that meant that i was [a] lucky and righteous man (perdue et al, weevils in the wheat, p. 11. see also rawick, american slave, texas narratives vol. 4, no. 2, p. 5. 31. perdue et al, weevils in the wheat, p. 278; roland steiner "braziel robinson possessed of two spirits" journal of american folklore 13 (1900, reprinted in mother wit from the laughing barrel: readings in the interpretation of afro-american folklore, ed. alan dundes (

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

s, rooms, portals, also all the writings, riddles and the like, to be seen in the whole castle, are delineated. now although we made a promise concerning this also, yet at present i must contain myself, and first learn to know the world better. in every book stands its author painted; of which (as i understood) many were to be burnt, so that even their memory might be blotted out from amongst the righteous. page 36 now having taken a full view of this, and having scarcely gone forth, another page came running to us, and having whispered something in our page s ear, he delivered up the keys to him, who immediately carried them up the winding stairs. but our page was very much out of countenance, and we having set hard upon him with entreaties, he declared to us that the king s majesty would

DAVID ICKE CHILDREN OF THE MATRIX

cataclysms that sank what was left of atlantis. sumer dates from around 4000bc, but civilisations existed in that region, as james churchward documents, for tens of thousands of years before sumer emerged. central to these sumerian accounts were the "gods" the sumerians called the anunna("sons of an. their later semitic names were an.unnak.ki("those who from heaven to earth came) and din.gir("the righteous ones of the blazing rockets. they are best known as the anunnaki and so i shall use that designer history 25 term in the book. the anunnaki, as we shall see, were a reptilian race from the stars. the sumerian tablets describe, according to the author and translator, zechariah sitchin, a collision between the moons of a planet they called nibiru and one orbiting between the present jupite

d students by official academia. you do not have to delve into the translations for long to see that much of the biblical old testament is simply an edited rewrite of these sumerian stories. the tablets talk of how king sargon was floated on a river in a basket of rushes, as i mentioned earlier. the bible tells this same story of "moses. the tablets describe a place called e.din("the abode of the righteous ones. the bible speaks of eden the garden of "god. the story of genesis is a summary of the same basic story that is told in the sumerian tablets in far more detail. interestingly, many of the terms translated into the english version of the old testament as "god" come from words that actually mean gods, plural, and the sumerians said the founders of their civilisation were a race of bei

ctually mean gods, plural, and the sumerians said the founders of their civilisation were a race of beings that came to this planet from elsewhere in the 68 t blood brothers 69 heavens bringing great knowledge and technology. as i have already indicated, the sumerians called these beings the anunna and their later semitic name was an.unnak.ki("those who from heaven to earth came) and din.gir("the righteous ones of the blazing rockets. anunna means "sons of an (later anu),1 another likely origin for "sons of god" as the reptilian anunnaki interbred with the nordics and earth peoples. the name for sumer in the tablets is ki.en.gir, which has been translated as "the land of the lord of the blazing rockets" and also "the land of the watchers. the term "watchers" is often used to describe ancie

that this is going on. they are just the sheep controlled by forces they do not understand. and who started the mormons? joseph smith, hiram smith, and brigham young. they were all highdegree freemasons and from the merovingian (anunnaki) bloodline. this theme of reptilian-human hybrids can be seen in the story of adam and eve in the garden of eden (edin to the earlier sumerians "the abode of the righteous ones) in jewish lore, eve, who was tempted by the serpent, of course, was the ancestral mother of the nefilim and associated with the hebrew words meaning life and snake.20 satan("the adversary) is described in the old testament and the hebrew torah as the "old serpent" or "dragon" and he was said to be the ruler of the nefilim who fled within the earth after losing a cosmic battle for s

ir oracles- psychic channellers. in other words, communications from another dimension, or density. the story of moses contains much serpent symbolism, also. the garden of eden, edin, heden the serpent that "tempted" eve in the biblical garden of eden is the best-known serpent symbolism of all. this was an edited rewrite of the far more ancient sumerian story of edin, the "land of the gods or the righteous ones. there is again a common theme of the serpent gods in a garden, and james churchward suggests in the children of mu that these "gardens" all refer to lemuria-mu, the "motherland. i think he could well be correct. the persians spoke of a region of bliss and delight called heden, which was more beautiful than the entire world. it was the abode of the first men before an evil spirit in

he turned into a "dragon. his parents told me that zack, who was just five, began to talk about the anunnaki and when he was asked what they were he said they were the "gods. he said that he learned about the anunnaki at the "bad school. his grandmother, suzen, asked him if he had ever heard the word "dingir (she pronounced it dinggear, a mesopotamian name for the anunnaki that translates as "the righteous ones of the blazing rockets. pronouncing it ding-er, he said it was a bad word suffer little children because the dinger "eat people skin, people blood, and people bones. he added "their love goes away and they turn into vampires. she asked about the name "enki" and he said "that's a bad word. then enlil "that's a fish word. this five year old then said "they're brothers, aliens, and the

ss massive new claims for reparations if only a handful of holocaust survivors are still alive" talking of the way the $60 billion paid in compensation by germany to holocaust victims has been stolen by the holocaust industry hierarchy and make-believe victims, norman finkelstein says: 442 children of the matrix "when germans or the swiss refuse to pay compensation, the heavens cannot contain the righteous indignation of organised american jewry. but when jewish elites rob jewish survivors, no ethical issues arise: it's just about money "others involved in the reparations process have also done well. the reported annual salary of saul kagan, long-time executive-secretary of the claims conference, is $105,000. kagan rings up in 12 days what my mother received for suffering six years of nazi

DAVID ICKE THE BIGGEST SECRET

ere written by thehebrew priestly class, the levites, after they were taken to babylon from around 586bc. babylon was in the former lands of sumer and so the babylonians, and thereforethe levites, knew the sumerian stories and accounts. it was from these recordsoverwhelmingly, that the levites compiled genesis and exodus. the source is obvious.the sumerian tablets speak of e.din (the abode of the righteous ones. thisconnects with the sumerian name for their gods, din.gir (the righteous ones of therockets. so the sumerians spoke of edin and genesis speaks of the garden of eden.this was a centre for the gods, the anunnaki. the sumerian tablets speak of king8sargon the elder being found as a baby floating in a basket on the river and brought upby a royal family. exodus speaks of moses being f

the money that has been recently located in swiss banksand was stolen from the jews who suffered under hitler. the rothschilds have beenlending it and making money from it since the war. that, my friends, is what therothschilds think of jewish people and yet to expose the rothschilds is to be brandedanti-semitic by both jewish people who have no idea how they are being manipulated,and by the self-righteous, self-indulgent robot radicals, better known as the politicalleft. for a definition of how the left think and behave, see any definition of how thepolitical right think and behav& the rothschilds were formerly known as the bauers,one of the most famous occult families of middle ages germany, and they originate notfrom israel, but the caucasus mountains. they are shape-shifting reptilians

DEMONIC BIBLE

n peace and comfort. conclude us as receivers of your mysteries; for why? our lord and master is all one (lavey) the mighty sounds have entered into the third angle and are become as seedlings of folly, smiling with contempt upon the earth, and dwelling in the brightness of the heaven as continual comforters to the destroyers of self. unto whom i fastened the pillars of gladness, the lords of the righteous, and gave them vessels to water the earth with her creatures. they are the brothers of the first and the second, and the beginning of their own seats which are garnished with myriad ever-burning lamps, whose numbers are as the first, the ends, and the contents of time! therefore, come ye and obey your creation. visit us in peace and comfort. conclude us receivers of your mysteries; for w

aji, dalagare malapereji ar-caosaji od acame canale, sobola zodare fa-beliareda caosaji od cahisa aneta-na miame ta viv od da. daresare solpetahe-bienu. be-ri-ta od zodacame ji-mi-calazodo: sob-ha-atahe tarianu luia-he od ecarinu mada qu-a-a-on (dee) the spirits of the 4th angle are nine, mighty in the firmaments of waters, whom the first hath planted, a torment to the wicked and a garland to the righteous giving unto them fiery darts to vanne the earth and 7,699 continually workmen whose courses visit with comfort the earth and are in government and continuance as the second and the third. wherefore hearken unto my voice. i have talked of you and i move you in power and presence, whose works shall be a song of honor and the praise of your god in your creation (lavey) the spirits of the fo

DIABOLUS

death comes to the weak. 16 akhtya, who is a propagator of some antinomian religious aspects of ahriman, appears in another tale in a pahlavi tale called yavisht i friyan17. in this tale akht, who is a powerful sorcerer, travels to a city of enigma-expounders with an army of seven myriads. he shouted to all that he would make that city a beaten track for elephants, and would test and destroy the righteous who claims to have superior knowledge. by the use of the magical formula called a staota, which is a form of sound vibrations used in the form of words, which held a spring, he would tear apart those who could not answer or survive the staota. none could withstand akht, save for a young religious man called yavisht i friyan. the youth was invited to the residence of akht, but discovering

hriman s assistant if you will is called in the pahlavi books called jeh, which means roughly whore. she would corrupt or rather awaken mankind and womankind to debauchery and sexual pleasure. 19 this word can be related to anticlockwise movement, or widdershins. 18 theodore bar konai20 described an interesting tale of ahriman and his sway that he held with women- after ohrmazd had given women to righteous men, they fled and went over to satan; and when ohrmazd provided righteous men with peace and happiness, satan provided women too with happiness. as satan had allowed the women to ask for anything they wanted, ohrmazd feared they might ask to have intercourse with the righteous men and that these might suffer damage thereby. seeking to avoid this, he created the god narseh (a youth) of f

the devil falling into a deep slumber for three thousand years. unconscious, ahriman would not awaken for any reason. numerous demons and shadows tried to awaken ahriman by telling of their deeds, nothing would stir him to consciousness. after three thousand years the whore came unto ahriman and said to him- arise o our father, for in the battle to come i shall let loose so much affliction on the righteous man and the toiling bull that, because of my deeds, they will not be fit to live. i shall take away their dignity, i shall afflict the water, i shall afflict the earth, i shall afflict the fire, i shall afflict the plants, i shall afflict all the creation which ohrmazd has created. here we see that az has knowledge and control over the elements and that which the natural order observes a

pagan god is the root of this demon. king solomon had dealings with this demon and learned much about his nature. he is considered the lord of flies and a powerful force. an interesting text concerning him is the following "then hell, receiving satan the prince, with sore reproach said unto him: o prince of perdition and chief of destruction, beelzebub, the scorn of the angels and spitting of the righteous why wouldest thou do this? thou wouldest crucify the king of glory and at his decease didst promise us great spoils of his death: like a fool thou knewest not what thou didst. for behold now, this jesus putteth to flight by the brightness of his majesty all the darkness of death, and hath broken the strong depths of the prisons, and let out the prisoners and loosed them that were bound

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ying on a bier like khat "body" indicates a body which has obtained a degree of knowledge[2] and power and glory whereby it becomes henceforth lasting and incorruptible. the body which has become a sahu has the power of associating with the soul and of holding converse with it. in this form it can ascend into heaven and dwell with the gods, and with the sahu of the gods, and with the souls of the righteous. in the pyramid texts we have these passages- the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (4 of 21 [8/10/2001 11:23:20 am] 1. thes-thu teta pu un-thu aaa peh-tha hems-k rise up thou teti, this. stand up thou mighty one being strong. sit thou xent neteru ari-k ennu ari en ausar em het-aa amt annu with the gods, do thou that which did osiris in the great ho

goddess; she seems to have assisted ptah and khnemu in carrying out rightly the work of creation ordered by thoth. there is no one word which will exactly describe the egyptian conception of maat both from a physical and from a moral point of view; but the fundamental idea of the word is" straight" and from the egyptian texts it is clear that maat meant right, true, truth, real, genuine, upright, righteous, just, steadfast, unalterable, etc. thus already in the prisse papyrus it is said "great is maat, the mighty and unalterable, and it hath never been broken since the time of osiris"[1] and ptah-hetep counsels his listener to "make maat, or right and truth, to germinate"[2] the just, upright, and straight man is maat and in a book of moral precepts it is said "god will judge the right (ma

descriptions which accompany the scenes, it is evident that the tuat was regarded by the the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (17 of 19 [8/10/2001 11:23:59 am] egyptians of the xviiith dynasty from a moral as well as from a physical point of view.[6] apep, the emblem of evil, was here punished and overcome, and here dwelt the souls of the wicked and the righteous, who received their punishments or rewards, meted out to them by the decree of ra and his company of gods. the chief instruments of punishment employed by the gods were fire and beasts which devoured the souls and bodies of the enemies [1. see below, p. 258. 2. naville, todtenbuch, bd. i, bl. 49. 3. lepsius, todtenbuch, bl. 17. 4. naville, todtenbuch, bd. i, bl. 184. 5. see maspero, les

may there be no parting of thee from me in the presence of him who keepeth the scales! thou art my ka within my body [which] knitteth[3] and strengtheneth my limbs. mayest thou come forth to the place of happiness to which[4] i am advancing "may the shenit[5] not cause my name to stink, and may no lies be spoken against me in the presence of the god![6] good is it for thee to hear"[7. thoth, the righteous judge of the great company of the gods who are in the presence of the god osiris, saith "hear ye this judgment. the heart of osiris hath in very truth been weighed, and his soul hath stood as a witness for him; it hath been found true by trial in the great balance. there hath not been found any wickedness in him; he hath not wasted the offerings in the temples; he hath not done harm by h

he beginning; creator of things which are" etc. 4 british museum papyrus no. 9901 has "place of happiness to which thou goest with me" 5 a class of divine beings. 6 i.e "the great god, lord of amenta" 7. this sentence appears to be unfinished; see the egyptian text, p. 12] p. 259 plate iii. http//www.sacred-texts.com/egy/ebod/ebod15.htm (3 of 4 [8/10/2001 11:25:06 am] ani, triumphant, is holy and righteous. he hath not sinned, neither hath he done evil against us. let it not be given to the devourer amemet to prevail over him. meat-offerings and entrance into the presence of the god osiris shall be granted unto him, together with a homestead for ever in sekhet-hetepu, as unto the followers of horus" next: plate iv. plate iii. http//www.sacred-texts.com/egy/ebod/ebod15.htm (4 of 4 [8/10/200

ne laden with bunches of grapes. in british museum papyrus no. 10,472 the god seated in the shrine wears the crown of the god tanen, and is called "ptah-seker-ausar, within the hidden place, great god, lord of ta-sert, king of eternity, prince of the everlasting" text: saith horus, the son of isis "i have come unto thee, o unnefer, and i have brought the osiris ani unto thee. his heart is [found] righteous coming forth from the balance, and it hath not sinned against god or goddess. thoth hath weighed it according to the decree uttered unto him by the company p. 261 of the gods; and it is very true and righteous. grant him cakes and ale; and let him enter into the presence of osiris; and may he be like unto the followers of horus for ever" behold, osiris ani saith "o lord of amentet (the u

ELLIS LOW TWELVE 1907

d helpless children. i wrote to other ministers and a circular was distributed, asking for peace and an observance of the laws. it proved useless, however, for the men were in a desperate mood and a riot followed, which was prevented from becoming a bloody massacre through the arrival of the militia "the sight of my members, tried and true, insulted and pelted with chunks of rocks, filled me with righteous indigna182' true to his oath tion. in october i wrote an article `a voice from the coal fields' which was published in the n. y. sun. although i did not localize it, what i said was the simple truth. i was known at once as the author, and the mob became more inflamed than ever. the leaders of the strike replied with i5oo handbills of an inflammatory character, directed against me persona

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

works, as many as 22 incarnations are listed, including various great saints and sages. according to hindu belief, a perfected human soul has no further karma (action and reaction) and is absorbed into divinity at death, but may elect to be incarnated for the good of the world. the deity shri krishna, in the bhagavad-gita (4:7.8) specifically promises: arjuna, whenever there is decline of dharma (righteous duty, and unrighteousness is dominant, then i am reborn. for the protection of the virtuous, the destruction of evil-doers, and to reestablish righteousness, i am reborn from age to age. belief in repeated divine reincarnations of the deities for the good of the world, as distinct from one unique messianic event, is one of the major theological differences between hinduism and western re

h phenomena to the sitters satisfaction. but they seem adverse to taking orders; they expect courteous treatment, appreciation for what they do, and have their own caprices. often they bring a religious atmosphere but few of them seem of saintly disposition. walter, the control of mina crandon (margery) cursed freely if something displeased him and sent cantankerous objectors to the devil. in his righteous indignation against houdini he accused him of cheating, swore terribly, called down curses on his head, and used the most fearful language. eyen, the egyptian control of mrs. travers smith (hester dowden, who claimed to have been a priest of isis in the reign of ramses ii, also cursed and swore in verse against a member of the circle who drove him out by hypnotic suggestion given to the

ision of peace that he claimed he had been sent by the master of life to deliver. the convert was a young mohawk named hiawatha, an eloquent speaker who would become the public voice of his teacher. under deganawidah s counsel, hiawatha changed from a man filled with hate (due to the massacre of his family) to a man of peace. the message called people to three principles: health of body and mind, righteous in conduct and equality and justice among people, and the maintenance of authority. he also wrote a song of peace that he and hiawatha taught to the people among whom they moved. when they approached the mohawks, deganawidah proposed a test of his message. he climbed to the top of a tall tree that hung over the mohawk river. he then had the mohawks encyclopedia of occultism& parapsycholo

holzer, hans. elvis speaks from the beyond and other celebrity ghost stories. new york: dorset press, 1993. i was cured by ghost of elvis. sun (january 24, 1995. elymas the sorcerer (ca. 47 c.e) as reported in the christian new testament (acts 13:7.12, a magician of paphos, in cyprus, who openly defied the apostle paul before the roman governor. oh, full of all subtlety and mischief, said paul in righteous anger, child of the devil, enemy of all righteousness, wilt thou not cease to pervert the right ways of the lord? and, now, behold, the hand of the lord is upon thee, and thou shalt be blind, not seeing the sun for a season. how elymas exercised his talents is not related, nor are the characteristics of his sorceries, but we are told that the sentence of paul immediately took effect, and

taste of things to come. in 1561 a number of persons were brought to trial at vernon, accused of having held their sabbat gathering in a ruined castle. the witches were accused of having arrived at the castle in the shape of cats. witnesses were deposed who claimed to have seen the assembly and to have been attacked by the pseudofeline conspirators. after a good laugh and the proper expression of righteous indignation, the court dismissed the charges as worthy only of ridicule. in 1564 three men and a woman were executed at poitiers, having been forced to confess to various acts of sorcery. they said they had regularly attended the witches sabbat held three times a year, and that the demon who presided at it ended by burning himself to make powder for his agents to use in mischief. these f

na, or bearing its testimony to the belief in the indispensableness of detachment from the world as a preparation for the ineffable joy of ecstatic communion with the divine being, has undoubtedly tended to keep before men s eyes, as the highest ideal, a life of purity, self-restraint, and contempt of the world and human affairs. it has also necessarily maintained amongst the laity a sense of the righteous claims of the poor upon the charity of the more affluent members of the community. further, sadhuism, by the multiplicity of the independent sects which have arisen in india has engendered and favoured a spirit of tolerance which cannot escape the notice of the most superficial observer. of the three main branches of hinduism, the most esoteric is the shaktas. the shaktas are worshipers

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

having vanquished an evil spirit who assaulted her, demanded his name. my name, replied the demon, is veltis, and i am one of those whom solomon, by virtue of his spells, confined in a copper caldron at babylon, but when the babylonians, in the hope of finding treasures, dug up the caldron and opened it, we all made our escape. since that time, our efforts have been directed to the destruction of righteous persons, and i have long been striving to turn thee from the course which thou hast embraced. the reader of the arabian nights entertainments will be immediately reminded of the story of the fisherman. the oriental origin of many similar legends, e.g, of st. george of cappadocia, seems equally clear. modern spell magic spells became a large part of popular folk magic, a fact illustrated

tion passed from moses to the essenes, to the gnostics, and eventually to joseph smith jr. that tradition is believed to be preserved in mystical books such as the pistis sophia and sepher yetzira. a 22-item statement of sai beliefs posits a heavenly hierarchy consisting of the heavenly father and mother; their son, jesus christ; the holy spirit; angels and archangels; and ministers of the flame (righteous humans made perfect. human beings are the literal offspring of the heavenly parents and have come into earthly existence to experience the mystery of mortality. redemption for humans comes only through surrendering their life to yeshu-maria the christ and subsequently developing a relationship with the heavenly hierarchy in the holy temple ordinances and ritualistic ceremonies. the sai a

s, whose functions, besides that of being messengers, were two-fold.to praise god and to be guardians of man. in their first capacity they are daily created by god s breath out of a stream of fire that rolls its waves under the supernal throne. in their second, two of them accompany every man, and for every new good deed man acquires a new guardian angel, who always watches over his steps. when a righteous man dies, three hosts of angels descend from the celestial battlements to meet him. one says (in the words of scripture, he shall go in peace; the second takes up the strain and says, who has walked in righteousness; and the third concludes, let him come in peace and rest upon his bed. in like manner, when the wicked man passes away, three hosts of wicked angels are ready talking mongoos

s overcome by her. on being asked by st. margaret who he was and whence he came, he replied: my name is veltis, and i am one of those whom solomon by virtue of his spells, confined in a copper cauldron at babylon, but when the babylonians, in the hope of finding treasure dug up the cauldron and opened it, we all made our escape. since that time our efforts have been directed to the destruction of righteous persons, and i have long been striving to turn thee from the course thou hast embraced. verdelet said to be a demon of the second order, master of ceremonies at the infernal court. he was charged with the transport of witches to the sabbat. he took the names of master persil, sante-buisson, and other names of a pleasant sound, so as to entice women into his snares. verdun, michel (d. 152

he actions of the murderers were identified with the voudou community. besides the gruesome stories printed at the time, in the 1880s a volume on haiti by sir spenser st. john describes the incident in vivid detail and uses it in a diatribe against voudou. his work has been followed by a variety of writings, varying from the academic to the journalistic to the merely exploitive, that point a self-righteous finger at voudou adherents. there is, of course, an element of magic, even of black magic in voudou, but it operates quite differently than outsiders have usually presented it. besides the oungans and manbos, there are bocors (sorcerers, and caplatas (lesser magical functionaries. most magic is used to ward off evil. charms ward off the evil eye and various loas are seen as the cause of

o-hi. in the vay-ky of leon-tao-yuen, composed in the som dynasty (about eleventh century, it was recounted that the emperor fo-hi was one day seated on the banks of a river, deep in meditation, when to him there appeared an animal having the parts of both a horse and a dragon. its back was covered with scales, on each of which shone the mystic trigrammic symbol. the animal initiated the just and righteous fo-hi into universal science. numbering its scales, he combined the trigrams in such a manner that there arose in his mind a synthesis of sciences compared and united with one another through the harmonies of nature. from this synthesis sprang the tables of the y-kim. according to eliphas levi, the numbers of fo-hi are identical with those of the kabala, and his pentacle is similar to th

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

eform jews, though there is a resurgence of interest among those in the jewish renewal movement. the vast majority of the written works of jewish kabbalah originated or reemerged within the last 800 years. rabbinical jews spend many years studying the voluminous babylonian talmud in order to learn and carefully adhere to the detailed halachic interpretations of how to fulfill the 613 mitzvoth, or righteous deeds, prescribed in the extant version of the ezra torah. they generally regard the current version of the torah to be the exact original, faithful in every detail to the one penned by master mosheh. hence, they consider every word and every line to be irrefutably delivered by the hand of god. like all traditional religions that center primarily upon a conventional, dualistic understand

heh. hence, they consider every word and every line to be irrefutably delivered by the hand of god. like all traditional religions that center primarily upon a conventional, dualistic understanding of scriptures, the principal intention of the majority of religious jews is to cultivate purity and righteousness for the redemption of their souls and to secure a place in heaven in the company of the righteous. from a qabalistic perspective, this would correspond to ascending the tree via the column of the right way of the angels of elohim) to become like angels and gain access to the lower heavens. while many contemporary religious students of the jewish kabbalah make pretense to mystical aspirations, it has become more of an intellectual exercise than the active pursuit of mystical awakening

e forms contains distinctly different representations of the four inner court sefiroth. the chariot tree will be described in more detail when all the forms of the trees yielded by the respective primary texts are presented in chapters four and five. the most prolific descriptions of the merkabah appear in the books of enoch. enochian literature takes its name from enoch son of yared. enoch was a righteous man in his generation and walked with elohim. 16 it is believed that in ancient times there may have been as many as 100,000 volumes of enochian literature, nearly all of whose last remains were lost in the fiery destruction of the great library of alexandria. this literature was virtually unknown from the fourth (when banned by hilary, jerome, and augustus) until the late nineteenth cen

figure 4.2. the wizard s path begins with ritual purification to gain access to the column of the right through the gate of the yod y. the saint s path begins with trials by fire via the gate of the samek c to bankrupt the ego and engender complete surrender to the will of the divine. the wizard seeks to acquire power out of selfish desire for personal control, and the saint seeks to respond with righteous intent to the dictates of the divine will. for this reason, a wall of fire blocks the gate between the sefiroth power/fire and wisdom/east on the way of the wizard, obstructing progress into the three supernal sefiroth. as with black magicians, the gate of the ayin i between sefiroth understanding/north and crown/above short-circuits wizards through the abyss into the negatively existent

it is the teacher at the root of all teachers. this lies at the heart of the admonition not to get attached to, or become the slave of, any earthly teacher. this does not mean that we should not love, honor, and revere holy people, especially those who have been brought to us by the grace of god to help us on our path. rather, 5' 8: h" 2: 2 2:e 8% we should understand that whatever is holy, wise, righteous, and loving in such a soul is the reflection, through them, of the divine. it is to that divine source that we should ultimately cling and offer our unconditional devotion. thus, there is the injunction to get off your gatekeeper s back, because that guide is only the one who is pointing you to the open gate and urging you to go through it. this is wonderfully framed in zen buddhism by t

d there was light! this was the adiabatic gravitational compression8 in portions of the giant molecular clouds of size over 10e33 gm (suns, causing the temperature of the suns cores to rise over 10e7 degrees kelvin and thus lighting thermonuclear fires in the suns, burning hydrogen into helium. 10. the rest of the earth s evolution follows in order' 8: h" 2: 2 2:e 8' 1 bar mitzvah (hebrew: son of righteous action) is a formal jewish rite of passage that evolved into its present form among european jews within the last five hundred years. at a bar (or bat, if a girl) mitzvah, a jewish boy or girl reads publicly from the torah for the first time, and receives their father s blessing while they stand before the ark of the torah) 1 this transliteration reflects the actual hebrew spelling of th

hebrew: blessing: direct spiritual transmission in the qabalah. b rith yachid (hebrew: covenant of unity: an appellation of small face in the world of atziluth in the center of the inner court of the three-dimensional perfect tree in the sefer yetzirah. b riyah (hebrew: world of creation: second of the four qabalistic worlds, a formless world of vibrational signatures. bar mitzvah (hebrew: son of righteous action: jewish rite of passage generally occurring at age 13, when a jewish youth intones the blessings and reads from the torah for the first time before the congregation; said to be nachus (i.e. a gift from the youth to his/her parents. battle: a meditation image from the sefer yetzirah depicting a state of tension between the two aspects of each double letter, and between six pairs of

ked with elohim; name for operational manager of this small face universe. 4' 8: h" 2: 2 2:e 8% middle tan (chinese: middle of three primary centers on the taoist tree of life corresponding to the thoracic center, the sefirah beauty/last, and the anahata chakra. mishnah (hebrew: oral teaching: a collection of oral laws redacted in the two versions of the talmud. mitzvah (hebrew: meritorious deed; righteous action in accordance with precepts of the torah. mother letters: a designation for the three letters alef, mem, and shin in the sefer yetzirah. muladhara chakra (sanskrit: anal center on the chakric tree. corresponds to the sefirah malkhuth on the qabalistic tree and the latifa qalabiya on the sufi tree. mureed (arabic: a sufi aspirant who has received the b rakha of a spiritual precepto

e solid and broken lines correlate to the directional sefiroth plus two of the sefiroth from the inner court (water and fire) on the qabalistic tree of life tsawwuf (arabic: more traditional name for the mystical tradition of the sufis. tzadiq (hebrew: saint, pl. tzadiqim: an awakened servant of the lord hvhy who has ascended the tree via the path of the saint. a qabalistic tradition says that 36 righteous tzadiqim are the foundation of the world. tzimtzum (hebrew: contraction: an envacuous circular area from which the light of the endless has been withdrawn, wherein the tree of life is emanated and the small face universe is manifested; a central idea of lurianic cosmology derived from the sefer hazohar and presented in the etz hachayyim. upper light: synonym for the ayn sof or (light of

FOCUS OF LIFE

y is religion. there is no fear-but righteousness. let this be thy one excuse, i pleasured myself. brave laughter-not faith. rewarded are the courageous for they shall pass! thine i is envious of satisfaction. yet none devotes himself to reality. whoever learneth much, unlearneth all sentimental and small desires. this is the new atavism i would teach: demand of god equality-usurp! the mighty are righteous for their morals are arbitrary. live beyond thought in courageous originality. these hopes and fears are somnism, there is little reality. repent not, but strive to sin in thine own way, light-heartedly: without selfreproach. one becomes the thing itself or its creature. judge without mercy, all this weakness is thy self-abuse. experience is by contract. the great experience: seduce thys

lf to pleasure. there is only one sin-suffering. there is only on virtue-the will to self-pleasure. the greatest- the greatest non-morally. the origin of morality is obedience to the earliest form of government. in youth, all things have to obey their parents. o, my aged ikkah, loose this the navel cord, that my youth may pass! the most important outcome of human effort is that we learn to become righteous thieves: to possess more easily of others for self-advantage. in this incessant glorification of work, i discover a great human secret "do thou the work-i my pleasure" as above so below, this is never sufficiently realized. remorse? nay, do unto thyself all things, fearlessly. finality is reached when ye have learned to digest everything. what is all man-slaughter but what ye have done u

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

s, as though they had obtained charge over our bodies. he has such a low opinion of paying an undivided and indivisible honour to the god of the universe that he does not believe that the only god who is worshipped and splendidly honoured is sufficient to grant the man who honours him, in consequence of the actual worship he offers to him, a power which prevents the attacks of daemons against the righteous person. for he has never seen how, when the formula "in the name of jesus" is pronounced by true believers, it has healed not a few people from diseases and demonic possession and other distresses. according to celsus we might practise magic and 1 julian, works, loeb edition, i, pp. 405, 407. 3* 59 hermes trismegistus and magic sorcery rather than christianity, and believe in an unlimite

FULLER J F C SECRET WISDOM OF THE QABALAH

be composed of you both, but thou wilt be on his right whilst the other will be on his left. h 3 in the book of genesis this duality in man is hidden in the words glet us make man in our image h, that is in light; gafter our likeness h (simulacrum or shadow, that is in darkness, which is the garment of light. the purpose of evil is to stimulate goodness. c..the holy one inflicts suffering on the righteous in this world in order that they may merit the world to come. but he who is weak of soul and strong of body is hated of god. it is because god has no pleasure in him that he inflicts no pain upon him in this world, but permits his life to flow smoothly along with ease and comfort, in that for any virtuous act he may perform he receives his reward in this world, so that no portion should

sexes is looked upon as the sublimest act in life, to the jews it is the reverse. gbenediction does not abide save when male and female are together h; 35 and even moses the law-giver of israel was not considered perfect because he was separated from his wife. 36 god being a unity in the spiritual world, this oneness is manifested in the material world when the male is united to the female gin a righteous purpose h 37; for it is through the union of bodies and souls that perfect unity is attained. so long as jacob was unmarried, god did not manifest to him clearly. after marriage he arrived at the perfection which is above as distinguished from the perfection which is below, and god manifested to him clearly. 38 we thus see that the mystery of sex is but the mystery of good and evil looke

which is above as distinguished from the perfection which is below, and god manifested to him clearly. 38 we thus see that the mystery of sex is but the mystery of good and evil looked at from another angle. and as in the first problem the separation of evil from good is the main cause of differentiation between christian and hebrew ethics, so is the looking upon the sex act as sinful in place of righteous the main cause of differentiation between christian and hebrew morality. as christian ginsburg writes: love and fear are designed to aid the soul in achieving her high destiny, when she shall no more look through the dark glass, but see face to face in the presence of the luminous mirror, by permeating all acts of secret wisdom of the qabalah page 47 obedience and divine worship. 39 secr

to israel, at the time when the holy one, blessed be he, will raise them up and bring them out of captivity. at that time he will first open for them a tiny aperture of light, then another somewhat larger, and so on until he will throw open for them the supernal gates which face on the four quarters of the world. and, indeed, this process is followed by god in all that he does for israel and the righteous among them. for we know that when a man has been long shut up in darkness it is necessary, on bringing him into the light, first to make for him an opening as small as the eye of a needle secret wisdom of the qabalah page 73 [the path of daleth on the tree of life] and then one a little larger, and so on gradually until he can endure the full light. it is the same with israel, as we read

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

some are apt to imagine, seated above the world, beyond the orb of the universe" but that this great power is diffused throughout nature. it is "the reason, the life, and the motion of all things" plato believed that human beings are possessed of two souls, the one mortal, which perishes with the body, the other immortal, which continues to exist either in a state of happiness or misery; that the righteous soul, freed from the limitations of matter, returns at death to the source whence it came, and that the wicked, after having been detained for a while in a place prepared for their reception, are sent back to earth to reanimate other bodies. aristotle held the opinion that the souls of human beings are sparks from the divine flame, while zeno, the founder of the stoic philosophy, taught

the god of nature, the destroyer or regenerator, seems to indicate a victory for the adherents of a purer religion. the translator of kallimachus says "it is well known to the learned reader that the descendants of cain are distinguished in scripture by the name of the sons of man or adam; those of seth by the name of the sons of god" gen. vi, 2.[85] it is stated in julius africanus that all the righteous men and patriarchs down to the saviour himself have sprung from seth and have been denominated as the sons of god in contradistinction to the sons of man [85] forlong, rivers of life, vol. i, p. 527. doubtless at the time indicated by the transference of the creative agency from aleim to adam, the worship of an abstract principle, or of a trinity composed of the powers of nature, was los

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

cause heknewfirth, my cousin, and insistedthati should bebroughtto see him. it was done accordingly,nota little against my cousin's will. waite described chester as 'a travelledmanofforty and a talismanic eccentricwhomit was a boon toknow'and 'assuredly one in a thousand, one alsowhomusthave been handsome inyouthand wasnowofa notable presence, a fine passionate man.hewas ever and continually in a righteous rage about something,theconvention inmostcases beingthat it. was forthepublicgood'(sly,p. 59).hecommentedfurther:'ifchester made real friendswithanyone,thatperson-whoever-hadcause to countit as an epoch in his taleoflife, adding,butwithoutelaboration,'itwas such in myowncase and, even to this day,41_'lovethatnevertoldcan bej. andsince i love him, mayichoose him now to be my faithful frie

GILBERT THE MAGICAL MASON

ble value of courage, mental, moral, and physical; thus are you triply armed, and thus are you completely safe. thrice is he armed, who hath his quarrel just, and thrice is he armed whose courage is unshaken, and aspirations firm, whose physical body is not suffered to waylay and corrupt the soul; and whose intellect has grasped our doctrines.thebody is not to be condemned,butis to be used with a righteous discretion.thesoul is not to be soiled with evil thoughts and selfish desires,butis to be elevated by the will to ascend.thespirit, that ray of the supreme which overshadows us, whose spark is'i',is standing ready to grasp and absorb that higher reflex of the self of the soul, which by reason of its purity and its development, has attained the standard of perfection. we arebutstudents of

GNOSTIC HANDBOOK

atons are the chaff and their final end can come through only one process: transmutation. for this is the only approved method whereby the wicked shall be removed from the face of the earth. in the bible these soulless beings are referred to throughout as the wicked for they have seen to it that all more specific descriptions of their race have been removed- lest mankind discover them and rise in righteous indignation against their overlords. and thus the death of john the baptist and that of jesus the christ were brought about by the counterfeit race who for thousands of years have set brother against brother, race against race and have caused the children of god to blame one another for the murder of the saints. today, as always, they occupy positions of authority and financial power. th

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

only in your own alarmed imagination. don t be afraid of black magick. robert anton wilson in gnostica feb-march 1977. the above quote is a great place to start when talking about psychic self defence. too many people today are just plain paranoid and this is not, i repeat, not the state to start contemplating psychic self defence from. it is all too easy to stand in the position of being so self righteous, that we attribute psychic attack to all those who disagree with us. this in itself can be a form of psychic attack, it is known as a belief attack, and occurs when we project so much paranoia and fear, that it returns to haunt us. the more we fight it, the stronger it gets. it is important to be objective before you start attributing certain experiences to psychic attack. the first stag

GOLDEN DAWN RITUALS ENOCHALL

ason/ for what reason/ why? bagledf: prince associated with luna. baglen: because. bahal: cry aloud/ cried loudly. baia: subservient angel of fire angle of earth tablet. balceor: prince, associated with saturn of jupiter (24. baldago: prince, associated with jupiter of mercury (35. balg: subservient angel of water angle of earth tablet. baligon: king, associated with sol of venus (1. balit: just/ righteous (cf. balt. balt/ baltan: justice (cf. balit, baltim, baltoh, balzizras. balt: justice/ of justice. baltan: in his justice. baltim: fury/ justice/ extreme justice. baltoh: righteousness/ the righteous (cf. balt, baeovib. baltoha: righteousness/ for my own righteousness. balye/ balie: of salt/ salt. balye: salt. balzarg: steward. balzarg: steward/ stewards/ presidents. balzizras: judgement

codemon of water angle of earth tablet. obaua: commanding angel of water angle of fire tablet. obelison: a title of the angelic prince befafes "pleasant deliverer (cf. obelisong" obelisong (as) pleasant deliverers/ deliverer (cf. zonrensg. oblgota: divine name of six letters, ruling air of water. obgota: calling angel of air angle of water tablet. obloc: a garland. obloc samvelg: a garland to the righteous. obmacas: governor of the first division of the aethyr deo (19. oboleh: garment/ your garments. obuaors: governor of the second division of the aethyr uti (74. obza (a) half. ocanm: angel, also known as ocnm. ocbaa: demonic name (reversal of aabco) commanding cacodemons of air of water. occodon: governor of the first division of the aethyr lil. ocle: subservient angel of water angle of w

air angle of water tablet, also known as saaix. salabaiotza: salbrox, sulphur. salada: sald, wonder. salamanu: salman, house. salbrox: sulphur (cf. dlasod. sald/ ald: wonder/ wonders (n (cf. zirn. salman: the house/ house/ a house. salman balt: house of justice. salman paradiz: house of virgins. salman teloch: house of death. samapha: governor of the first division of the aethyr zom (7. samvelg: righteous/ to the righteous (cf. balit. sapah: sound/ sounds/ mighty sounds. sapm: subservient angel of fire angle of earth tablet. saucp: angel, also known as sacp. sava: subservient angel of fire angle of water tablet. saxtomp: governor of the first division of the aethyr maz (16. saziami: governor of the first division of the aethyr zaa (79. scio: subservient angel of air angle of fire tablet

GOLDEN DAWN RITUALS G

nd spiritual force" fire wand empowering the lesser angle of o let the adept take up the magical sword of the art and recite the following "o thou mighty angel bziza who art ruler and president over the four angels of the fiery lesser quadrangle of o, i invocate thee to impress into this weapon the force and fiery energy of thy kingdom and servants, that by it, i may control them for all just and righteous purposes" using the sword, trace over the fire wand the invoking active spirit pentagram and the invoking fire pentagram with the lion kerub within a circle. note: when using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of n holding the chalice on high, and recite the following "o thou mighty angel banaa, ruler

using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of n holding the chalice on high, and recite the following "o thou mighty angel banaa, ruler and president over the four angels of fluid o, i beseech thee to impress into this weapon thy magic power, that by it, i may control the spirits who serve thee for all just and righteous purposes" let the adept trace with the chalice above the fire wand, the invoking active spirit pentagram and invoking fire pentagram with the kerub in a circle as before. 7 empowering the lesser angle of m let the adept take up the air dagger and recite the following "o thou mighty angel bdopa, ruler and president over the four angels and governors of the subtle and aspiring etheric o, i

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

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

GOLDEN DAWN RITUALS T

ong om faaip sald can the wings of the winds understand your voices of wonder vi-i-v l sobam ial-prg i-za-zaz 0 you the second of the first whom the burning flames have framed pi-adph casarma abramg ta talho within the depth of my jaws: whom i have prepared as cups for a paracleda q ta lorslq turbs ooge wedding or as the flowers in their beauty for the chamber of the baltoh givi chis lusd orri od righteous. stronger are your feet than the barren stone and micalp chis bia ozongon lap mightier are your voices than the manifold winds. for ye are noan trof cors ta ge o q manin become a building such as is not save in the mind of the ia-idon torzu gohe l zacar ca c all-powerful. arise, saith the first. move, therefore, unto noqod zamran micalzo od ozazm vrelp thy servants. show yourselves in po

ial ed-nas cicles bagle and comfort. conclude us receivers of your mysteries. for why? ge-iad i l our lord and master is the all one! nanta, l the sixth key gah s diu chis em micalzo pil11 the spirits of the fourth angle are nine, mighty in the firmament zin sobam el harg mir babalon of waters: whom the first hath planted a torment to the wicked od obloc samvelg dlugar malprg and a garland to the righteous: giving unto them fiery darts ar caosgi od a c a m canal to vanne the earth, and 7, 6, 9, 9 continual workmen sobol zar f bliard caosgi od chisa netaab whose courses visit with comfort the earth, and are in government od miam ta viv od d darsar and continuance as the second and the third. wherefore, solpeth bi-en b-ri-ta od zacam hearken unto my voice. i have talked of you and i move you

GOLDEN DAWN RITUALS T3

g om faaip sald can the wings of the winds understand your voices of wonder 7 vi-i-v l sobam ial-prg i-za-zaz 0 you the second of the first whom the burning flames have framed pi-adph casarma abramg ta talho within the depth of my jaws: whom i have prepared as cups for a paracleda q ta lorslq turbs ooge wedding or as the flowers in their beauty for the chamber of the baltoh givi chis lusd orri od righteous. stronger are your feet than the barren stone and micalp chis bia ozongon lap mightier are your voices than the manifold winds. for ye are noan trof cors ta ge o q manin become a building such as is not save in the mind of the ia-idon torzu gohe l zacar ca c all-powerful. arise, saith the first. move, therefore, unto noqod zamran micalzo od ozazm vrelp thy servants. show yourselves in po

l ed-nas cicles bagle and comfort. conclude us receivers of your mysteries. for why? ge-iad i l our lord and master is the all one! nanta, l the sixth key gah s diu chis em micalzo pil- the spirits of the fourth angle are nine, mighty in the firmament zin sobam el harg mir babalon of waters: whom the first hath planted a torment to the wicked od obloc samvelg dlugar malprg 11 and a garland to the righteous: giving unto them fiery darts ar caosgi od a c a m canal to vanne the earth, and 7, 6, 9, 9 continual workmen sobol zar f bliard caosgi od chisa netaab whose courses visit with comfort the earth, and are in government od miam ta viv od d darsar and continuance as the second and the third. wherefore, solpeth bi-en b-ri-ta od zacam hearken unto my voice. i have talked of you and i move you

GOLDEN DAWN RITUALS ZAM10

hand, and the sweet fountains of magnificence. in my heart is hwchy, the reconciler who is the symbol of the red 5 rose on the golden cross. my two thighs are as mighty pillars on the right and on the left supporting me; splendor and victory, for they cross with the currents reflected from the supernal light. i am established as an eternal rock of righteousness, for dwsy is the foundation of the righteous. the sphere of my nephesch, and the seven palaces of twklm are cleansed and consecrated, balanced and pure, in the might of thy name, ynda, to whom be twklm, hlwdg, hrwbg, the rose of sharon and the lily of the valley. amen" step 10 perform the advanced middle pillar and the circulation of the body. seal the energy by drawing a rose cross before you. step into it. step 11 assume the god

GOLDEN DAWN RITUALS ZAM21

lotus wand, starting in the east) chief adept "for before us flames the pentagrams and behind us shines the six rayed star (perform the qabalistic cross (remaining behind the altar "prepared in body, mind and spirit, we now invoke thee ye great lords of the watchtowers of the universe. guard well this magic circle, and let no evil or impure spirit enter therein. strengthen and inspire us in this righteous and holy operation of the magic of light. keep far removed the evil and unbalanced so that we, who are weak, may be strong and may enter into and partake of the secrets of divine light (perform rending of the veil (enochian call of the watchtowers is said) second adept (moves to the banner of the east "the visible sun is the dispenser of light to the earth as the rose cross is the symbol

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

m and hexagram. inscribe it with the formula of mzkzb. stand with your wand and face south. trace the red banishing pentagram and hexagram of fire. fill the room with the scent of olibanum or cinmmon. step 2. recite the sixth cali as follows: the spirits of the fourth angle are nine who are mighty in the firmament of waters, who the first has planted as a torment to the wicked anda garland to the righteous. he gave them fiery darts to cover the earth, and 7699 continual workmen, whose courses visit the earth with comfort and who are in government and continuance like the second and the third. therefore listen to my voice. 1 have spoken of you, and 1 have advanced you in power and presence. your works shall be a song of honor, and the praise of your god shall be in your creation. step 3. vi

er is swollen with milk step 8. the archangel here is nlmur (nel-mu-ar. his number is 318, the number for harg-blior meaning "to plant with cor port" because of nlmur, planting and sowing is extremely easy in this region of rich fertile soil. the angel is lmur (el-mu-ar) whose number is 268, the number for moz-ma-of-fas meaning "joy that cannot be measured" and also baltoh-bliora which means 137 "righteous comfort" lmur gives all who enser this region the lawful right to enjoy themselves and to be at peace with the strong forces of nature that dom nate this square. step 9. you may need your pantacle to repel the demon of this square. her narre is nlm (nel-em) and her number is 148, the number for the word orsba meaning "drunken" or "intoxicated" the demon nlm wi l l try to make you drunk w

us implies that the decision to accept death (the ultimate result of disease) or to restore health (the ultimate result of moving away from death) is purely karmic. the formula for healing in enochian magick must therefore take karma and the patient's personal karmic burden into account. this fact is further sustained when we consider that 118 =59x2, where 59 is the number for baltoh which means "righteous" or "just" the following magick square is especially related to heal ing and can be a powerful tal isman when used properly: this square states the message ol-a' lama a-mad pa-do which means "restore the path to your god whose name is being" the word pa in the last line is translated''being' or "that which endures" notice that the top line of the square contains the word ap which means "

GREY W G CONDENSATION OF KABBALAH

te and fertilise. in a perfect condition of creation this would result in a state of beautiful harmony as at sphere 6, but since the object is a material world, this is pushed out of place by the act, and the gap between god and man becomes the great abyss, across which the lifestream goes to) 4 mercy or generosity. origination governed by god-aspect el (the one. creatively by archangel tzadkiel (righteous of god. formatively by the angel order of the chashmalim (brilliant ones. expressively by the planet tzedek (jupiter, traditional giver of good things. humanly the development of male chromosomes in the foetus. 5 severity or economy. origination governed by the god-aspect elohim gibur (god-goddesses of strength/might).creation byarchangelchamael orsamael (burner or venom of god. formatio

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

ons than did the magicians of earlier times. science has greatly diminished the power of dogma to determine how we see the world, and psychology has emerged to fill the role once played by theurgy. we live in an age of religious tolerance, wherein christians may again begin to embrace the value of magic. indeed, christ the magus is the ideal of christian magicians. let the intolerant and the self-righteous remember that the religious leaders of his day accused christ himself of evil magic, of commanding demons by the power of the prince of demons. hierarchies of demons an important obstacle to overcome in the practice of magical evocation is the difficulty to find a suitable hierarchy of averse forces. the hierarchies in most of the grimoires are hopelessly corrupt, largely due to the prac

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ree, which has been cut doivn three times, but its 7-oot has always sprouted and grown into a perfect tree again. when next it begins to leaf, the terrible fight is near, and will open when the tree bears fruit. then shall frederick hang his shield on the tree, all men shall flock to it, and make such a slaughter that the blood will run info the warriors' shoes, and the wicked men be slain by the righteous (ib. nos. 24. 28. in this remarkable tradition may be recognised things old and very old. a religious poem of the 16th cent (grater's odina p. 197) speaks of duke frederick, who is to win back the h. sepulchre, and hang his shield on a leafless tree; and antechriste is brought in too- a fragment of an older lay of the 14th cent (cod. pal. 844) says of emp. frederick' an dem gejaid er ver

HAMIL THE ROSICRUCIAN SEER

d her laws the only infallible standard of truth.'c.a.-theyare entirely wrong in that supposition. nature entirely obeys the laws of god; and so far it is truth. but nature of itself is powerless without god.itceases toexist,-itis nothing. proposition2-'thatman is a progressivebeing,-becom255ing, by a law of his nature, better, nobler, and more god-like, and will in time as a race become pure and righteous.'c.a.-man'smoral and intellectual faculties are becoming more and more developed through every generation,-but they are not getting more god-like. man in his outward and physical form is not so perfect as when first created. he isweaker,-noteven capable of sustaining life for a lengthened period, which he then did. but that in some measure can be attributed to the development of his inte

eternal death by inheritance from the original progenitors of the race, and remain to all eternity in the torments of hell.'c.a.-asall men are born sinful; it is by the mercy of god that they are saved. he showeth that mercy to those that seek it. but through the intercession of his son he also showeth his loving kindness to those who sin more; and although they cannot be saved, as those who are righteous, by their own merits, they are not consigned to everlasting punishment. they are punished for a length of time that seems to them, while in that state, a punishment eternal; but it comes to an end. proposition7-'afterdeath, and at some remote day in thefuture,-theday of general judgement,-thesouls of men will be arraigned, tried, and a decree rendered in each case, by virtue of which the

e earth, as he loses these faculties so he loses the perception of the things he left and when he has entirely lost sight of them he begins his progress. seven propositions.i.thatnature is god's revelation and his laws the only infallible standard of truth.2.thatman is a progressive being, becoming by a law of his nature better, nobler, and more godlike, and will in time as a race become pure and righteous. 3.thatevilisa relative term and originates in the misuse of things, principals and faculties. 4.thatdeath is the process of transition from the earthly to the spiritual life, that by this process the man is separated from his body for ever and in his spiritual form commences his new life, possessing precisely the same mental and moral attributes which he possessed before. 5.thatthe spir

HANDBOOK OF EGYPTIAN MYTHOLOGY

her name. such plinths are shown below the thrones of deities who act as divine judges. this depiction has been interpreted as a symbol that maat was the base on which egyptian society was built. kings were frequently shown offering a miniature figure of maat to the chief deity of a temple. all the daily rituals and sacrifices would be deemed meaningless unless the king and his people were living righteous lives. judges and high officials wore images of the goddess to signify that they were enforcing her laws. maat was often linked with thoth, the impartial judge, who was said to have put the laws of maat into writing. this gave a divine precedent for the many works of egyptian literature that teach or debate how to live in maat in the real world. egyptian myths of a golden age included a

logy in the cycle of myths centered on horus, son of isis, ra is a remote authority figure who does not always support the weak against the strong. when the infant horus is poisoned, his mother s screams of anguish stop the solar barque from moving. this challenged both the power of ra and the authority of the king, whose ritual task it was to secure a free passage for the sun. ra gives in to the righteous anger of isis and sends his deputy thoth to heal horus. an alternative view of the sun god is found in a greco-roman period narrative about the eye of ra. the wise god thoth persuades the eye goddess to return to her father ra by telling her fables that show that the sun god is all-seeing and frequently intervenes to establish justice on earth. see also amun; apophis; aten; atum; boats;

HEAVEN HELL

side to "miserable little gods" and lived according to maat, i.e, uprightness and integrity, would receive a good reward because they had done these things. the texts in these books state that the beatified live for ever in the kingdom of osiris, and feed daily upon the heavenly wheat of righteousness that springs from the body of osiris, which is eternal; he is righteousness itself, and they are righteous, and they live by eating the body of their god daily. on the other hand, the p. xii wicked, i.e, those who did not believe in the great god or make offerings, are hacked to pieces by the divine messengers of wrath, and their bodies, souls, and spirits are consumed by fire once and for all. the egyptians had no belief in a purgatory. the fires of the other world were, it is true, occupied

ngs of the collection "the book of coming forth by day" in its theban form, was an illustrated guide to the kingdom of osiris, but its teachings did not satisfy the strict followers of amen-ra, and they brought into use a recension of a work in which they were able to promulgate the p. 20 particular ideas of their order as to the future state of the dead. the followers of osiris believed that the righteous dead would find their everlasting abode in the kingdom of that god, and would enjoy in a fertile land, with running streams, a life very like that which the well-to-do egyptian lived upon earth. the followers of amen-ra aimed at securing a place in the boat of the sun-god, i.e, the "boat of millions of years" so that they might sail over the sky with him each day, and enjoy the sight of

words and formulae, and of the secret names of the great gods, but the food on which lived the beatified souls who succeeded in securing a place in the boat consisted of the emanations of the god ra, or, according to the priests of amen, amen-ra. in other words, the beatified souls in the boat became beings formed of the light of ra, on which they subsisted. the belief p. 21 that the souls of the righteous flew into the boat of ra is a very old one, but the doctrine in the form in which it was developed by the priests of amen can never have been universally accepted in egypt, for it was not sufficiently material to satisfy any but the educated classes. the great kings of the xviiith and xixth dynasties, being convinced that their military successes were due to the influence and operation o

ons of the ceremonies which the, primitive egyptians actually, performed to produce that most desirable effect. the earlier sections of the book are, full of magical ideas, but scattered among them are expressions of beliefs which, it seems, must belong to a later period of civilization, and passages which impress the reader p. 25 with the idea that they were composed by men who believed that the righteous would be rewarded and the wicked punished in the world to come. special prominence is given to the conception of the judgment, wherein osiris is the judge of the dead. as the result of this judgment the righteous have allotments of land meted out to them, which vary in size according to their deserts, and the wicked are slain, and their bodies cut in pieces, and their souls destroyed. in

to the monster amemet, and they order that he shall have offerings, that he shall have the power to go into the presence of osiris, and that he shall have a homestead, or allotment, in sekhet-hetepet for ever. we next see ani being led into the presence of osiris by horus, the son of isis, who reports that the heart of ani hath sinned against no god or goddess; as it hath also been found just and righteous according to the written laws of the gods, he asks that ani may have cakes and ale given to him, and the power to appear before osiris, and that he may take his place among the "followers of horus" and be like them for ever. now from this evidence it is clear that ani was considered to have merited his reward in sekhet-hetepet by the righteousness and integrity of his life upon earth as

d to the abode of seker. when they arrived in the ammahet, some of them were cast into a lake of liquid fire, or of boiling water, and others were first cut in pieces, and then consumed by fire. thus there is no doubt that there was a hell of fire in the kingdom of seker, and that the tortures of mutilation and destruction by fire were believed to be reserved for the wicked. of the rewards of the righteous in this kingdom we have no knowledge whatsoever, and it seems as if the scheme of the other world of seker made no provision for the beatified p. 138 dead; at all events, it provided for them no fertile fields like the sekhet-hetepet of osiris, and no boat of millions of years wherein as beings of light they could travel in the company of the sun-god for ever. the religion of seker procl

y lived upon earth, and because ra was "satisfied" with what they did for him. they enjoy, moreover, a share of the offerings which are made to the god. a little beyond the heniu are the "gods who hold the measuring cord" and by the orders of the great god they go over the fields of amentet, and measure and mark out the plots of ground which are to be allotted to the khu, or p. 146 spirits of the righteous. every spirit is judged by the god of law and righteousness, and only after a strict examination is he allowed to take possession of his allotment. as there seems to have been only one standard of moral and religious excellence all the allotments were probably of the same size. the food of the spirits who live in the homesteads which have been thus measured in sekhet-aaru comes from the

ekht spearing the pig of evil. to the right of the path of afu-ra are twelve maati gods who carry maat, and twelve heteptiu p. 164 gods who carry provisions. these are they who offered up incense to the gods, and whose kau or "doubles have been washed clean, whose iniquities have been done away, and who were right in the judgement" therefore has osiris decreed them to be "maat of maat" i.e, most "righteous" and he has given them a place of abode in his own presence with peace and the food of maat thereon to live (vol. ii, pp. 177 .186. to the left of the path of afu-ra are twelve gods, each of whom is tending a colossal ear of wheat, and twelve gods provided with sickles, engaged in reaping. the ears of wheat here growing are the "members of osiris (hat sar, that is, they are regarded as p

ss, disembarked, and passed into the judgment hall, where they received their sentence, and were made joyful or miserable. for the blessed homesteads were provided, and for the wicked slicings and gashings with knives, and pits of fire, wherein their bodies and souls and shadows were destroyed for ever. the evidence indicates that osiris passed judgment on souls each day at midnight, and that the righteous were rewarded with good things shortly afterwards; the wicked also were punished with tortures and burnings, probably soon afterwards, or at all events before the sun rose on the following day. thus osiris in the tuat, and ra in the world of light, would rejoice in freedom from foes until the time arrived for a new "weighing of words" to take place, and, according to one view, the enemie

INITIATION INTO HERMETICS

nervous breakdown, paralysis of different kinds, mental defects, and so forth. therefore you are advised always to be careful where magic is concerned, and one must strictly observe the directions and instructions given here. then you will never incur any danger with respect to your health or otherwise. only a fool ignoring or disobeying the rules will injure himself or other people. a sensible, righteous person will do good deeds only for the benefit of mankind, thus achieving high grades in magic, because he will never affront the laws of nature and spirit. in the case of an elementary, the process of decomposition is exactly the same as in the passing away of man, unless the dissolving moment was fixed at the very moment of creation, thereby deciding on another process. take the figure

ISIS UNVEILED

ah aie said to be su fering 'eternal fire' we must understand it (xdy in tbe sense of tbat fire "not being extinguished till both cities were entirdy consumed" but, as to hell-fire the words must be understood in tbe strictest sense of infinite duration. such is tbe decree of tbe learned divine. for tbe duration of the punishment of tbe wicked must be proportionate to the eternal happiness of the righteous. so be s^rs "these (speaking of tbe wicked "sballgoaway its koxatm airnnon into eternal punishment; but tbe ri^teous ds w^ otwvuif into life eternal* tbe reverend t. swinden' commenting on tbe speculations of bis predecessors, fills a whole volume with unanswerable arguments, tending to show that the locauty of hell is in the sun. we suspect tbat tbe rev- erend speculator bad read the ap

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

ten by a kabbalist who attempted to render his kabbalistic ideas more acceptable. and accessible.by using the language of ethics and philosophy. shimon shokek argues for rabbi jonah gerondi (13th century) as the possible, if not probable, author. some traditions attribute shy to rabbenu tam from the end of the 14th century. references. cohen, r. seymour (trans/ed) sefer ha-yashar. the book of the righteous. new york: ktav publishing house, 1973. shokek, shimon. jewish ethics and jewish mysticism in sefer ha-yashar [sefer ha yashar be-misgeret sifrut ha-musar ha- fivret ba-me fah ha 13] translated by roslyn weiss [jewish studies, vol. 8] lewiston: the edwin mellen press, 1991. 1.d. castile: in the second half of the 13th century, a circle of kabbalists grew around the brothers r. jacob and

KETAB E SIYAH

rfidy that has the seed of ruin in its cankered womb. what testimony then shall expound his guilt that all the world may know of it and make him accursed for his crime, driving him ever as a broken exile, 10 once haughty and noble when he was great and wore the princely mantle that we shall wear, bent over with weariness and defeat like an old beggar or a starved hound? how shall we win this most righteous victory" michael in reply spoke thus, with all ears listening to his lies and minds judging, in their greed, if his device should win them what they sought, the favour of the father that favoured me "auriel, my brother, it sorrows me that you can speak those words you have but you are blameless for speaking thus for all blame is to the deceiver and his lies that have confounded thus his

, and then i knew nought but pity for a father betrayed by a son for indeed was the king of heaven, at that moment i beheld him, most pitiful. yet should the lord of infinitude be a thing to be pitied? shaking with grief he stepped forward and placed his hand upon my shoulder with tears upon his noble face. with a trembling voice he addressed me thus "satanael, my son, you are angry, indeed, most righteous is your wrath if you are free of guilt in this treason which your brothers prosecute you for. right are you to be irate at those who so wickedly abuse you if abused you be by their tongues. yet it serves you not to make such proud speeches when you should argue your defense and thus prove to us your innocence. until you have proved your case you must not admonish your brothers so. heed m

evouring moon that in the midst of the day casts the lower earth into darkness, like a storm-cloud that veils the stars yet flashes with a greater flame, and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am baalzebub. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. long have i felt in my soul that this kingdom of ours, our dominion in heaven and earth, is long dead, all force having been stilled, and that which now we govern is naught but carrion, consumed by slow, slow decay. but until this day only my heart knew this truth and my blind thought would ever deny it. 44 now satanael has brought light to my darkness and has given

h an incandescence from an inner furnace of solar flame. his bellow was the roar of conflagration, of heat and destruction, consuming forest and city alike, and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am moloch. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. 45 little is there for me to voice that has not yet been spoken by my brothers, satanael and baalzebub, but i shall speak a little. these words of satan's have enflamed my heart with new desire and life. these things he offers as but words i desire to make concrete. little has heaven to offer me save an unconscious death and i desire not a death that even the dead do

ke stars upon her golden skin. her body's curves recalled the fertile hills upon the tigris' banks and none could look upon her and not worship her beauty. and she spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am ishtar. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. this do i perceive and this i shall tell: long have we brooded through long winter's nights. long has our passion been frozen like the hard earth beneath the snow, infertile and barren. we have forgotten summer when we walked like kings, our every endeavour bearing the fruit of victory, 47 our every victory bearing the fruit of new endeavour. almost i had forgotten t

d all of heaven so completely that nowhere did a shadow fall, coruscated upon his feathers, dazzling every eye that beheld him. coming to stand at my side and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am ashmedai. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. i, too, have known sorrow at the fading away of our strength, at the slow defeat of heaven before the marching years that have advanced, relentless, upon us, wearing us down until what spirit that once we had has long departed, leaving us bereft of hope and life 49 for these two are one. who can live without hope, without a tomorrow to nourish? glory is not judged, a

up shades of ancestors, long-stilled by death, and whose influence incites the harper's hand and poet's voice to play and sing of beauty and other merriment. and she spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am aset. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. a long night has descended and an age has come to an end. heaven's star has long waxed in the sky and it has reached its zenith, bringing victory to us over gog and magog's spawn, the brutal and monstrous giants who were lords of the earth until our empire conquered them when satan hurled from heaven a burning mountain down upon them. now that star falls and wanes, 5

ng strategy to win the fight, giving less and gaining more 53 by the masterful dictation of place and hour thus striking weakness with unresisted strength. and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am abbadon. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. it is now most clear to me, both by the speech of satan and those words spoken by his new disciples, that his case is most judicious and his prosecution against you, even though he be accused, is well-grounded and correct. the passing years have overseen heaven's slow decline, sinking into the mire of decadence. its people have grown soft, like grubs, no more strivin

round and bright, pellucid, and he smelt of brine upon the wind, spray blown in from the oceans swells, stretching away to the sky. and he spoke with a voice of power these words to my less audacious brethren: 55 "behold me! know me! i am dagon, the lord of the seas. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. long has it been since my coming to you, since i abandoned my brutish brothers and my monstrous sire, gog, reviling their crude barbarity and their ignoble temper. little did i see, in those brutes and their custom, to sustain my spirit's yearning for something fine and worthy. many years did i wander in the dark and stony deeps, through that troglodyte domain of gro

perfidy that has the seed of ruin in its cankered womb. what testimony then shall expound his guilt that all the world may know of it and make him accursed for his crime, driving him ever as a broken exile, once haughty and noble when he was great and wore the princely mantle that we shall wear, bent over with weariness and defeat like an old beggar or a starved hound? how shall we win this most righteous victory" michael in reply spoke thus, with all ears listening to his lies and minds judging, in their greed, if his device should win them what they sought, the favour of the father that favoured me "auriel, my brother, it sorrows me that you can speak those words you have but you are blameless for speaking thus for all blame is to the deceiver and his lies that have confounded thus his

LAITMAN M BASIC CONCEPTS IN KABBALAH

is our reality, where egoism (divided into the body and the soul by the two abya systems) is transformed into altruism during 6,000 years. during this period, only souls undergo correcf r o m t h e i n t r o d u c t i o n t o t h e z o h a r 65 tion. egoism, inherent in them under the influence of the body, is destroyed and altruism, inherent in them by nature, is acquired. even the souls of the righteous do not reach gan eden (the garden of eden a certain level in the system of the light worlds abya) until all egoism is destroyed and they rot in the earth (malchut of the world assiya. the third state is the state of the corrected souls after the revival of the dead, after the correction of the bodies. it is the situation when egoism, inherent in the body, turns into altruism and the body

the spiritual world is the cause of all pain, trouble, suffering, and futility. our own misunderstanding of how the world is ruled, and our inability to sense the creator lead us to incomprehension of his governance. indeed, if the world s from the introduction to the study of the ten sefirot 87 governance were revealed, if reward and punishment immediately followed our actions, everyone would be righteous! thus, the only thing we lack is a tangible perception of the governance. this concrete attainment unfolds in four stages: a double concealment of the creator s actions; a single concealment; attainment of cause and effect, reward and punishment; absolute attainment, once it becomes clear that everything was created for the good of all created beings, both good and bad. the creator is ac

LAITMAN M FROM CHAOS TO HARMONY

troduction to the commentary, he explained once more the urgent need to begin to realize the correction method: now it 192 from chaos to harmony is upon us relics, to correct that dreadful wrong. then, each and every one of us will be awarded the intensification of his own internality that force will come to the whole of the people of israel. also, the internality of the nations of the world, the righteous of the nations of the world will overpower and subdue their externality, which are the destructors. and the internality of the world, too, which are israel, shall rise in all their merit and virtue over the externality of the world, which are the nations. then, all the nations of the world will recognize and acknowledge israel s merit. t h e f u t u r e o f t h e wo r l d i s i n o u r h

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ty. although we cannot rid ourselves of egoism by our own efforts, the sooner we realize that egoism is our enemy and our spiritual exterminator, the stronger will be our hatred of it. eventually, this hatred will bring the creator to help us overcome the enemy; in this way, even our egoism will serve the purpose of spiritual elevation. the talmud says "i created the world only for the completely righteous and for the complete sinners" it is understandable why the world would be created for the spiritual path- 35- absolutely righteous, but why wasn t the world also created for those who are neither absolutely righteous nor absolute sinners? we inadvertently perceive providence according to the way it affects us. it is "good" and "kind" if it is agreeable to us, and "harsh" if it causes us

tor to save us, asking the creator to reveal himself to give us the power to break out from the prison of our egoism into the spiritual world, then the creator will help us instantly. it is for this form of human condition that this world and the higher worlds were created. when we reach the level of absolute sinner, we can cry out to the creator and eventually rise to the level of the absolutely righteous- 36- attaining the worlds beyond thus, we can only become worthy of perceiving the creator s greatness after we have rid ourselves of all conceit and realized the impotence and the baseness of our personal desires. the more importance we ascribe to becoming close to the creator, the more we perceive him and the better we can discern the creator s various nuances and manifestations in our

king qualities that others possess. if we do not advance on the right path, what difference does it make if we are endowed with the best abilities and potential? it may be that a talented person can become a great scientist, but without a connection with the creator, this person s purpose will not be achieved, and will fail just as the majority of people do. it is crucial to attain the level of a righteous person; only then can we use all of our potential for the right tasks, rather than squander our strength in vain. even the weakest and most trivial abilities given to us by the creator should be used for the sake of the loftiest goals. if we are in a state of spiritual descent, it is useless to try to convince us to cheer up, or to subject us to listening to the learned wisdom of others

situation. the creator brings about this elevation after revealing his greatness in order to offer the strength to move forward. in such a condition, we need the creator and his help, since our reason is pulling in a completely different direction. therefore, the feelings of emptiness are given precisely in order that we feel them, with the perception of the creator s greatness, called "faith" a righteous person is the one who, in all that is felt, be it bad or good, justifies the actions of the creator, regardless of the feelings experienced by body, heart and reason. by justifying all sensations received from the creator, it is as if one takes a step forward towards the creator, called the "right" step. revelation and concealment- 163- under no circumstances should we ignore our true st

ould we ignore our true state and feelings, regardless of how unpleasant they may be. even if such difficult situations as these are required, nonetheless we should not try to annul them. by acting in this manner, we would take a "left" step forward. perfection in spiritual growth consists of the fact that we constantly advance forward, alternating the two aforementioned conditions. an absolutely righteous person is the one who justifies all actions of the creator, both towards self and towards all other creations. an individual who has attained the possibility to perceive all sensations outside the limitations of egoistic wishes has already separated from them, and wants only to be happy in giving. in such a state, a person cannot experience spiritual downfalls, since every event is not e

be happy in giving. in such a state, a person cannot experience spiritual downfalls, since every event is not evaluated from the position of personal gain. thus, anything that happens, happens for the good. however, since the goal of the creator in the creation is not in this, but rather in that the created beings should benefit specifically in their own feelings the achievement of the level of a righteous person this is not the final state for man. therefore, after a person achieves the level of the righteous, it is time to begin gradually restoring the egoism that was destroyed upon achieving this level. that same egoistic desire that the righteous person returned to himself can be added to the desire to make the creator happy, which was acquired through spiritual work. because of this

eel shame at all the pleasure being received, he or she may decline further offerings. by declining often enough, the guest will begin to feel that when the offered delicacies are accepted, the host is receiving a favor. then, all feelings of shame will vanish, and the guest will experience pleasure to the full extent. in spiritual sensations, there is no self-deception, such as a pretense that a righteous person does not want to receive pleasure for one s own sake. in earning levels of righteousness, one will, with the help of the creator who replaces our egoistic nature with an altruistic one, truly refuse all egoistic pleasure and aspire only to benefit the creator. but when a righteous person realizes that the creator receives pleasure only when his creations are delighted by the pleas

tempts to gratify the other, and through this gains pleasure. there are no limits to perceiving pleasure in this manner. revelation and concealment- 165- on the contrary, the higher the experienced sensation of pleasure, the higher the spiritual level attained. there is also pleasure from the recognition of infinite strength, power and might without any concern for self. therefore, the level of a righteous person is not sufficient to fulfill the goal of the creation. receiving pleasure from the light emanating from the creator is crucial for the correction of our intentions "the reasons for which we seek pleasure" the attainment of the level of the righteous only permits us to rid ourselves of the feelings of shame that we experience when we receive pleasures from the creator. as much as e

ould begin to wonder "what do i gain from fulfilling the will of the creator" little by little the person comes to realize that the reward for fulfilling the will of the creator is one s own self-correction, until one receives from above the neshama (soul) the light of the creator. kabbalah teaches that evil inclination (egoism) appears to sinners as a wisp of hair (a small obstacle, while to the righteous person it appears as a high mountain. kabbalah must be applied as if it were just referring to one person, in whom the characteristic thoughts and desires are called by various names of our world. therefore, under the categories of "sinners" and "the righteous" are described the states of one individual. concealment refers not only to the concealment of the creator, but also to the conce

come. this is so they will not give up hope at the sight of work that is not appropriate to the task. for those who are already on the path, the creator reveals a greater measure of the evil (egoism) within them. this is done to a degree appropriate to the feeling of the importance of the correction, and the power of resistance to egoism that they have acquired. finally, to those who desire to be righteous, the creator reveals the full magnitude of their egoism. consequently, it appears to them as a high, unsurpassable mountain. thus, as a person progresses, the evil within is revealed more and more, in amounts that are correctable. because of this, if a person suddenly becomes aware of something new within that is negative, this indicates that it is now possible to correct it. rather than

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

untries toward third-world countries. this is harmful to both. coercion ruins the uniqueness of these peoples because it does not let them evolve at their own pace and according to their own rules and culture. this situation is creating a real deformity within humankind and producing deplorable results. t h e t z a d i k( r i g h t e o u s) dr satinover: what is the nature and role of the tzadik (righteous person? rav laitman: the term tzadik refers to a person who is at a degree where he or she matzdik (justifies) the actions of the upper force. the tzadik justifies everything that happens in creation because he or she has come to sense the whole of creation, not b e t w e e n k a b b a l a h a n d s c i e n c e 65 just the part accessible to our five senses. the righteous sees the rules

, p. 117 he would often sigh heavily and say, why should the nations say, where is the wisdom of israel? he would often whisper to us what those who perceive our torah do for the glory of the name of god, as the ancient sages from israel had done. many of them glorified the name of god through their extensive knowledge in the research of nature s secrets from the creator s wonders. many among the righteous of the nations of the world also extolled the wisdom of the sages of the torah in israel the members of the sanhedrin, the tanaaim, the amoraim, etc. and in later generations our rabbi the rambam, baal hatosafot, and others who did much to sanctify the name of god among the nations through their study in earthly research. the voice of the turtle-dove, p. 118 studying the seven teachings

LAITMAN M THE KABBALAH EXPERIENCE

am said, if he never wrote it anywhere? the answer is, he knows it from having attained the same spiritual level that abraham reached when he said it! in fact, the answer to all questions can only exist in one s own attainment of the higher world. t h e w i s d o m o f k a b b a l a h 73 t h e b o o k o f z o h a r q: what is the source of the name- zohar? a: zohar means splendor, as it says: the righteous sit with their crowns on their heads, and delight in the splendor of divinity. the sensation of the creator (the light) in the collective soul is called divinity, according to the zohar. in any place where the books of kabbalah say, so it was written in the book k this always refers to the zohar. all the others are seemingly not considered books because the word book (sefer in hebrew) co

process of change and spiritual development. when i first started to study with my teacher, rav baruch ashlag, i was amazed at how deeply a person should dig. bring everything to the light, be afraid of nothing (although it can be very unpleasant, and then ask the creator to allow you to see even deeper. t h e r i g h t e o u s a n d t h e s i n n e r v c o n s t a n t s t ru g g l e q: when the righteous look at the sinner, the sinner disappears briefly, then returns to pay a visit more wickedly! and as soon as the righteous close their eyes, the victorious sinner is back. how can i keep my righteous vision ever vigilant? a: this is the constant inner work of the righteous and the sinner in us. but it is said that there is no need to try to destroy our sinner. instead, we should turn tha

t the sinner, the sinner disappears briefly, then returns to pay a visit more wickedly! and as soon as the righteous close their eyes, the victorious sinner is back. how can i keep my righteous vision ever vigilant? a: this is the constant inner work of the righteous and the sinner in us. but it is said that there is no need to try to destroy our sinner. instead, we should turn that person into a righteous person. then, the work will start to be creative. the work itself continues beyond the barrier and until the end of correction. h ow d o i avo i d fa l l i n g? q: it is probably impossible to avoid falling altogether. but can we predict the falls before they come? after all, one never falls immediately. if that is true, perhaps it s possible to try not to fall, or at least make it easie

, actually feel that state. but that does not conclude our work. progress is possible only through contradictions. therefore, during the act and before it, we should ignore the existence of the creator and force ourselves to act, not in false pretense, but as though the creator is really gone. these exercises are necessary because suddenly, in that phase, we begin to believe in the creator, to be righteous, although we cannot actually feel the creator. q: why does man prefer to believe, rather than to act directly and realistically? a: it is because the evil forces, the shells (our corrupted desires) that are not cleaved to the creator intentionally stop us from acting. this makes it possible for us to try to correct these thoughts and desires. t h e k a b b a l a h e x p e r i e n c e 182

eel the union of our self with the creator, we should force ourselves into that feeling, and only then will we be able to feel the unity with the creator. before and during any act, we should completely overlook the presence of the creator, and pretend he is nowhere near us. what stops us from acting that way rationally? why do we suddenly begin to believe that the creator will help and try to be righteous? s p i r i t ua l wo r k 185 the answer is that the evil forces, the shells (our corrupted desires) did not unite with the creator and deliberately prevent us to do so. this enables us to make an effort and correct these thoughts and desires. of course you might say that all these disruptions come from the creator. he first sends us thoughts that he exists, which is in fact an obstacle

ons and even the way we see the world. we will see the world as something good, perfect. however, in your current situation, you can only see a fraction of reality, where it is very hard for you to justify and understand the creator. i know that from my own experience. let s wait until the creator is revealed to you, and then you will be able to justify him. he who justifies the creator is called righteous. one must become a complete righteous to discover the creator and his actions and know everything about him, in order to justify him. for that, we must be identical to the creator because we can only know if we become like him, out of equivalence of form. i suggest you read baal hasulam s introduction to the study of the ten sefirot. t h e k a b b a l a h e x p e r i e n c e 186 c o r r

whole partzuf. all the evil that is now apparent in man was there before, only concealed, because he didn t have the necessary readiness, the strength and the need for correction. because of that, the evil begins to show during the study of the kabbalah. within everyone around us is also that evil, but we are so blind to it that not only can we not feel it, but some of us even regard ourselves as righteous. when the time of correction comes, we will all discover our true natures, and only through our corrections will it be possible to attain the creator. when we discover our evil traits, we get irritable and dissatisfied because we don t want to feel that way about ourselves. but other people don t understand what is going on with us, and will never link it with the revelation of evil beca

a, and convey it to the student. the student then takes that formula, finds it within himself and implements it through his own spiritual powers. this way he goes through the same situation as his teacher. gimatria is a mathematical formula that expresses the sum total of our spiritual experiences. g r av e s o f r i g h t e o u s p e o p l e q: i have a few questions concerning the graves of the righteous: does the kabbalah ascribe any meaning to the graves of the righteous? how does a prayer at the grave of a righteous differ from a prayer in a synagogue? what should one pray for at the grave of a righteous? if i wish to study kabbalah at the grave of rashbi or any other kabbalist, what is the best thing to read? a: a prayer is a desire for the creator, for his sake, in one s heart, not

that wisdom is destined to be revealed even to the young. and by the above we find that at the time of the messiah, that whole generation will be at the highest degree until no watch will be needed, and the fountains of truth shall open to water the entire nation. but in masechet suta it says that at the time of the messiah, hutzpa (impudence) will soar and authors wisdom shall go astray and the righteous will be sick. thus it is explained that there is none so evil as this generation. so how do we reconcile between those two, for certainly they are both the words of the living god? hence, we must establish schools and compose books, to hurry the circulation of the wisdom in the nation. and that was not the case before, for fear lest unworthy disciples would mingle with the worthy, as we

son of david doth not come, but in time when the generation is all worthy, meaning that every one will retire from pursuit of glory and lust, at which time it will be possible to establish schools and prepare them for the coming of the messiah son of david. or in time when the generation is all unworthy, meaning at such a generation when the face of the generation is as the face of a dog, and the righteous shall be considered loathsome, and authors wisdom will go astray in them. t h e m e s s i a h a n d t h e e n d o f d a y s 351 at such a time it will be possible to remove the careful guard and anyone who will remain in the house of jacob with his heart pounding to attain the goal and the purpose, holy be his name, and he shall step forth and learn. for there will no longer be fear lest

LAITMAN M THE PATH OF KABBALAH

e, the study of kabbalah must be correctly directed; thoughts must be focused on studying the inner attributes that we are still unable to see in ourselves. all the worlds, partzufim, sefirot, names, everything the kabbalah speaks of, exists in us and will be revealed in us, depending on the degree of our correction. we will find our inner moses and aaron, king david and the angels, the evil, the righteous, and the degrees of attainment called jerusalem, the temple and more. every word in the torah speaks of our own forces and our levels of ability to sense the creator. that is the only topic of discussion of the torah. that is also the only thing we speak of in our daily lives, because we talk about our feelings. in fact, all we feel is the influence of the creator. everything around us i

tudy. studying other parts of the torah also awakens a certain spiritual illumination, but the intensity of the light during the study of kabbalah is much stronger than when studying other writings. t h e pa t h o f k a b b a l a h 26 however, we must make sure we are studying in the right path of instruction, otherwise the opposite result may be achieved: the more we study, the more we will feel righteous instead of feeling our own evil (which is the desired result. feeling our own evil would make it easier for us: just imagine studying for several months, each month feeling that you are becoming meaner and meaner. can you really call that sensation pleasant? not at all! however, this is the truth! if you keep feeling better about yourself, you are learning a lie, a pleasant one, but stil

f the person is midway between each extreme, not knowing precisely how to define the situation. t h e pa t h o f k a b b a l a h 80 the world of beria is called almost good. when we correct our vessels enough to ascend to the world of beria, we feel with growing certainty that the creator wants only what is best for us. hence, when we have climbed to the world of yetzira, we are called incomplete righteous. when we ascend to the world of atzilut (called all good, we see only good there, without a hint of evil. consequently, if we have climbed to the world of atzilut, we are called complete righteous (we justify the creator and think that what he is doing is right. our feelings constitute our attitude toward the creator in each and every situation. we cannot have a completely positive attit

teachers. it is much like the process where the ahp of the superior (the teacher) lowers itself into the gar of the inferior (the student. reaching the ahp of the teacher means to accept every act, thought, and advice given. if the student unites with the ahp of the teacher, the teacher can raise the student temporarily and reveal what spirituality is. when we read such books that were written by righteous men such as baal hasulam, rabbi shimon bar-yochay, and rabbi baruch ashlag, we connect with them through the surrounding light that purifies our desires, meaning our vessels. therefore, when we read these books, we must always remember the writer s spiritual degree. that enables us to not only connect with the ideas and direction, but also forms a bridge that could help us in our progres

ns. these people, representatives, or messengers of the creator, write books and lead and tutor students. once their task is accomplished, they depart to the spiritual world, but the possibility to connect with them and ask them questions remains. it is even possible to feel how they clothe us and act through us, depending on our spiritual degrees. anyone can feel within the connection with these righteous people. these states are defined as the impregnation of the soul of the righteous. we feel them even now, indirectly, because we are following in their footsteps and learning by their books. t h e pa t h o f k a b b a l a h 338 in fact, the only world (spiritual state) that actually exists is the world of ein sof, a world of absolute adhesion with the creator. all the other sensations we

he more we perceive our egoism, compared to him. this is the process of spiritual advancement. if, for example, we correct ninety-nine percent of ourselves, we still see the one remaining percent as if through a magnifying glass that t h e pa t h o f k a b b a l a h 342 makes it look as big as the ninety-nine corrected percent. we perceive that tiny grain as a horrible sin. such people are called righteous. the greater the light that shines on us, the more we can perceive the bright and the dark inside us. therefore, when we do some work or when we study, we attain both the creator and ourselves. if all that we can feel is our own baseness, we will despair because we cannot feel the creator. then, our entire world grows dark before us. but when these desperate states are over and we percei

n the creator and the creature, how can he support and guard it? the creator intentionally formed creation with opposite traits to his own. thus, he assigned his creatures with the task of correcting these traits. in order to help them, he built two opposite systems of worlds to serve the creatures. the one that takes the right side, that of holiness, or the desire to bestow, is called living and righteous. those that take the left side, that of uncorrected desires, meaning egoism, are considered dead, and evil. all these states refer only to spirituality, when the light is either in the vessel (still, vegetative, and animate, or removed from it (only the still degree. when we say evil, we are referring to people who have already attained the revelation of the creator, have entered the wor

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

ph is inevitable. individuals are urged to align themselves with the forces of light, as they will be judged according to the predominance of their good or evil deeds. eventually there will be a final battle (a zoroastrian armageddon) between good and evil in which it is anticipated that ahriman and his hosts will be defeated. the earth will then be renewed, evil people will be destroyed, and the righteous resurrected. one of the points on which zoroastrianism differs from the other monotheisms is in its conceptualization of the genesis of satan. mainstream judaism, christianity, and islam all view satan as a fallen angel who was cast out of heaven, either for disobeying god or for rebelling against god. by way of contrast, ahriman is believed to be very much on par with ahura mazda. they

esult of the custom of burial in the ground. 66 demons in christianity, the ancient underworld that, originally, was the common fate of humanity became a realm of torture in which sinners and unbelievers were tormented for eternity. in the christian tradition in particular, underworld devils acquired employment tormenting the souls of the damned, though the earliest christian idea was that stern, righteous angels tormented the damned. as the righteous angels were imaginatively removed from hell, satan, ruler of all other devils, became king of the underworld. as portrayed in the new testament, demons constitute the infernal equivalent of god s celestial host.while angels go about helping human beings and doing good, demons harass humanity and go about doing evil. christian scriptures relat

frees everyone in hell, from adam and eve to moses. the gospel of nicodemus was popular long before the full development of the notion of purgatory, which eventually supplanted the idea of limbo. limbo had been necessary because christians of the first few centuries of the common era imagined that only christian souls could go to heaven. this, however, creates the problem of what happened to such righteous and deserving individuals as the old testament patriarchs (e.g, abraham, moses, etc) who died before the christian gospel was preached? placing them in a limbo realm, from which christ later rescued them and conducted them to heaven, solved this problem. the story of the messiah s harrowing of hell and rescue of infernal prisoners is actually older than christianity. in the pre-christian

k: aldine de gruyter, 1991. hell and heaven every human society draws distinctions between right and wrong. contrary to what the human heart might wish, however, adherence to the good does not always bring reward, nor does evil always result in an ignoble fate. afterlife notions can adjudicate, at least at the level of the imagination, the inequities of this life by providing a realm in which the righteous are rewarded and the wicked punished. there are several ways in which this can be structured. in societies that postulate a process of reincarnation, the righteous and the unrighteous can reap the fruits of their actions in future lifetimes. this possibility is most fully developed in south asian religious traditions, in which the principle of karma the moral law of cause and effect assu

e principle of karma the moral law of cause and effect assures that even the slightest credit or debit in the cosmic bankbook is balanced out before individuals are permitted to close their accounts. in zoroastrianism and in the traditions influenced by zoroastrianism (particularly judaism, the dead are resurrected at the end of history, and everyone judged by the supreme deity. subsequently, the righteous live in a renewed world, and the unrighteous are snuffed out. one of the more popular and certainly among the best known solutions to the problem of how to adjudicate right and wrong in the afterlife is to postulate a realm of reward for the good (heaven) and a realm of punishment for evildoers (hell) to which souls go more or less immediately upon death. this schema is often merged with

mployment tormenting the souls of the damned. the popular association of hell with fire appears to originate in the association of hell with volcanic activity, during which the underworld belches up liquid fire in the form of molten lava. and, of course, the popular image of heaven as a realm where the deceased have wings and sit around on clouds is a direct result of associating the abode of the righteous dead with the upper world. it should be noted that heaven and hell realms can also be mixed with other possibilities. thus in popular hinduism and buddhism, for example, the notion of punishment in hell worlds (and, to a lesser extent, reward in heaven worlds) emerged to supplement rather than to supplant earlier notions of karmic punishment. many of the torments of hindu and buddhist he

emotion of hopelessness. at the very bottom of hell, undergoing the worst punishment, are those who committed the very worst sin, which in dante s ethical schemata is treason. ranged in between is a moral hierarchy of sinners, each experiencing a punishment appropriate for their crime. dante s heaven is somewhat different. although there are concentric spheres of light and nine levels of angels, righteous souls are not ordered according to a hierarchy of virtue. the case is different in other visions of the afterlife. mormons, for example, believe in a hierarchically ordered heaven. see also dante alighieri; purgatory; underworld; zoroastrianism for further reading: eliade,mircea, ed. encyclopedia of religion. new york:macmillan, 1987. mcdannell, colleen, and bernhard lang. heaven: a hist

titutes one of the essential beliefs of the islamic faith, is believed by some to last thousands of years. on this day the souls, rejoined with their bodies, will be assigned eternal life either in paradise (literally the garden) or in hell (the fire, depending on their merits. although the figure of the madhi is more central to shiite islam, it is a popular belief among many sunni muslims that a righteous leader (a madhi or rightly guided one) will reign for a brief period in the last days.he will be followed by an imposter messiah (parallel to the christian notion of an antichrist) who will attempt to lead the world astray. finally, however, the prophet jesus will appear to usher in the final judgment. on judgment day the earth will quake and mountains become a heap of sand: when the sta

ad has infernal associations cross-culturally. in the christian tradition, the unsaved at judgment day are thought of as being given over to demons who drag them off to hell. the popular conception of hell is that satan s minions have ongoing employment in the form of torturing the damned in a kind of underground smelting factory. this contrasts with the view of early christianity in which stern, righteous angels, rather than devils, were so employed. deceased evildoers are also tormented by demons in hindu and buddhist hell worlds, comparable to the torments of western hells. not all cultures differentiate between the afterlife fates of morally good and morally bad individuals. in traditions in which such a distinction is made, the mechanism by which good souls are sent to happy states an

the fate of the dead. in japanese buddhism one also finds a judge of the dead, known as enma. in chinese taoism a judgment of the dead occurs in which the soul is assigned to one of many hells or paradises found on the chinese mythological landscape. in the ancient greek world hades was an underworld kingdom that hosted the shadows of the dead while the elysian fields were accessible only to the righteous. in the homeric poems minos is mentioned as a regulator rather than properly a judge of the dead. with the development of pythagorean doctrine, a true afterlife judgment was conceived in pythagoras s notion of reincarnation. orphism introduced the afterlife judgment of rhadamantos, triptolemos, and aiakos in its mythological system. plato mentions the judgment of the dead by these three

LIBER 141

erminates by failure- the occurrence of sleep invincible- or by success, in which ultimate waking is followed by a final performance of the sexual act. the initiate may then be allowed to sleep, or the practice may be renewed and persisted in until death ends all. the most favourable death is that occurring during the orgasm, and is called mors justi. as it is written: let me die the death of the righteous, and let my last end be like his! xvi of certain hindu theories like the jews, the wise men of india have a belief that a certain particular prana, or force, resides in the bindu, or semen. but all their theory of magick and meditation being reverbatory, so that their "communing with god" is but a "communing with self" and all their artifice directed to development of the powers in their

LIBER 777

ant mother \yhla \yhla hwhy divine names. aysrwk throne. line 4. chesed has this additional title: hmjk majesty. line 5. geburah has these additional titles: yd justice. djp fear. line 6. tiphereth has these additional titles: ypna ryuz lesser countenance ]lm king. ypna ryuc seir anpin \da adam. b the son. cya the man \wnakc spare angels. line 9. jesod has this additional title \lwu-dwsy-qydx the righteous is the foundation of the world. line 10. malkuth has these titles (among others: ruc the gate (by temurah, rcu= 10).2 aurt the gate (chaldee. which has the same number (671) as ynda in full dwy wn tld [la also gates of death. shadow of death. tears. justice. prayer. gate of daughter of mighty ones. garden of eden. also inferior mother the daughter. the queen. hklm the bride. hlk the virg

LIBER ALEPH

ily pure the lord bestoweth a solar or lucid sleep, wherein move images of pure light fashioned by the true will. and this is called by the qabalists the sleep of shiloam, and of this doeth also porphyry make mention mention, and cicero, with many other wise men of old time. compare, o my son, with this doctrine that which was taught thee in the sanctuary of the gnosis concerning the death of the righteous; and learn moreover that these are but particular cases of an universal formula. n the book of wisdom or folly 19 r de venenis (of poisons) y son, if thou fast awhile, there shall come unto thee a second state of physiological being, in which is a delight passive and equable, without will, a contentment of weakness, with a feeling of lightness and of purity. and this is because the blood

LIBER ARCANORUM

cometh forth mother earth with her lion, even sekhet, the lady of asi. 9. also the priest veiled himself, lest his glory be profaned, lest his word be lost in the multitude. liber ccxxxi 3 10. now then the father of all issued as a mighty wheel; the sphinx, and the dog-headed god, and typhon, were bound on his circumference. 11. also the lady maat with her feather and her sword abode to judge the righteous. for fate was already established. 12. then the holy one appeared in the great water of the north; as a golden dawn did he appear, bringing benediction to the fallen universe. 13. also asar was hidden in amennti; and the lords of time swept over him with the sickle of death. 14. and a mighty angel appeared as a woman, pouring vials of woe upon the flames, lighting the pure stream with he

LIBER CHANOKH

velaji, dalagare malapereji ar-caosaji od acame canale, sobola zodare fa-beliareda caosaji od cahisa aneta-na miame ta viv od da. daresare sol-petahe-bienu. be-ri-ta od zodacame ji-mi-calazodo: sob-ha-atahe tariana luia-he od ecarinu mada qu-a-aon! the spirits of the fourth angle are nine, mighty in the firmament of waters: whom the first hath planted, a torment to the wicked and a garland to the righteous: giving unto them fiery darts to vanne the earth, and 7699 continual workmen, whose courses visit with comfort the earth; and are in government and continuance as the second and the third.therefore hearken unto my voice! i have talked of you, and i move you in power and in presence, and the praise of your god in your creation [invokes: bitom; the whole tablet of fire. the angle of b of b

LIBER LXVII THE SWORD OF SONG

ch must not be* probably a record for a bishop..a.c. this may be purgatory, but it sounds not unlike reincarnation. it is at least a denial of the doctrine of eternal punishment. as for myself, i took the first step years ago, quite in ignorance of what the last would lead to. god is indeed cut away. a cancer from the breast of truth. of those philosophers, who from unassailable premisses draw by righteous deduction a conclusion against god, and then for his sake overturn their whole structure by an act of will, like a child breaking an ingenious toy, i take mansel as my type* now, however, let us consider the esoteric idea-mongers of christianity, swedenborg, anna kingsford, deussen and the like, of whom i have taken caird as my example. i wish to unmask these people: i perfectly agree wi

e 310 315 320 325 330 335 340 345 visible image of the soul of nature, whose name is fatality. futility of all investigations of the mind into the first cause. faith our only alternative to despair? so says mansel. pentecost 31 of thought! how ends the brave b.d, summarising ontology .this talk of .real. is a wraith. our minds are lost in war of word; the whole affair is quite absurd. behold! the righteous claims of faith (he does not rhyme you quite so neatly; but that.s the sense of it, completely) i do not feel myself inclined in spit of my irrevent mind, so lightly to pass by the schemes of fichte, schelling, hegel (one, small though the apparent unison, as if they were mere drunken dreams; for the first word in india here from koromandl to kashmir says the same thing these germans sai

ou. she says in effect .who prate of duty thus, see you show it to him unto whom you owe it. that this advice is wasted is clear from act v. sc. iii, where the king of france takes the first trivial opportunity* to be free of the vile creature he had so foolishly married. cordelia goes, and the sisters talk together. theirs is the language of quiet sorrow for an old man.s failing mind; yet a most righteous determination not to allow the happiness of the english people to depend upon his whims. bad women would have rejoiced in the banishment of kent, whom they already knew to be their enemy; these truly good women regret it .such unconstant stars are we like to have from him as this of kent.s banishment (act i. sc. i. ll. 304-5. in scene ii. edmund is shown; he feels himself a man, more tha

their enemy; these truly good women regret it .such unconstant stars are we like to have from him as this of kent.s banishment (act i. sc. i. ll. 304-5. in scene ii. edmund is shown; he feels himself a man, more than edgar: a clearheaded, brave, honourable man; but with no maggots. the injustice of his situation strikes him; he determines not to submit. this is the attitude of a strong man, and a righteous one. primogeniture is wrong enough; the other shame, no fault of his, would make the blood of any free man boil. gloucester enters, and exhibits himself as a prize fool by shouting in disjointed phrases what everybody knew. great news it is, of course, and on discovering edmund, he can think of nothing more sensible than to ask for more .kent banished thus! and france in choler parted! a

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

was primarily a female activity at the time that tacitus was writing. nidafjoll mountains in the underworld. stanza 66, the last stanza of voluspa, says the dragon nidhogg, carrying corpses, will come flying down from the nidafjoll. this conception of the place is clearly a negative one, but in gylfaginning snorri says that at ragnarok the hall sindri. a good hall, made of gold, in which good and righteous people shall dwell. will stand upon the nidafjoll. snorri fs source here was voluspa, stanza 37, which locates the hall of the family of sindri on nidavellir, that is, on plains, not mountains. why he would make this change is unclear. the second component of nidafjoll, fjoll, just means gmountains h (compare the english gfell h. the first part, however, could be one of at least two thin

think sindri was a dwarf, for he wrote gbrokk and sindri h in the margin near where the story of brokk fs smithing of the precious objects of the gods is told. this occurred after the middle ages, however. snorri, on the other hand, wrote in gylfaginning that sindri was the name of a hall that will stand upon the mountains called nidafjoll. it will be a good hall, made of gold, in which good and righteous people shall dwell when ragnarok arrives. see also brokk; nidavellir deities, themes, and concepts 267 sjofn minor goddess. snorri lists sjofn seventh in his catalog in gylfaginning of goddesses among the asir and says this about her: gshe does much to turn the minds of people to love, men and women. from her name love is called sjafni. h the noun sjafni is indeed included in the thulur

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

oratories, the field, and their observatories. these scientists use reason and the rules of science to gain understanding of the natural world, not to decide which kind of philosophical system science represents. this question is better left for philosophers to argue about because in fact, most scientists do not care about it. this book is not against religion. rather, it is against self-declared righteous people who, in the name of a distorted view of science and an intolerant view of religion, put the perception of science in jeopardy in america. therefore, we have not attempted to present the problem as balanced it is not balanced. there cannot be a balanced view when science and nonscience are clashing head to head. as with all books, ours was inspired in large part by thinkers who pre

MAGIC AND SPELLS

oradin, nobanion, osiris, red knight, savras, set, siamorphe, tiamat, torm, tyr, ulutiu, urogalan, yondalla. illusion domain spells 1 silent image 6 mislead 2 minor image 7 project image 3 displacement 8 screen 4 phantasmal killer 9 weird 5 persistent image hatred domain spells 1 doom 6 forbiddance 2 scare 7 blasphemy 3 bestow curse 8 antipathy 4 emotion (hate effect only) 9 wail of the banshee 5 righteous might 1 bless 6 heroes' feast 2 shield other 7 refuge 3 helping hand 8 protection from spells 4 imbue with spell ability 9 prismatic sphere f rary's telepathic bond luck domain deities: abbathor, beshaba, brandobaris, erevan ilesere, haela brightaxe, mask, oghma, tymora, vergadain. magic domain. deities: azuth, corellon larethian, hanali celanil, isis, laduguer, mystra, savras, set, thot

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

s. h. p. blavatsky thus sums up the causes which precipitated the atlantean disaster "under the evil insinuations of their demon, thevetat, the atlantis-race became a nation of wicked magicians. in consequence of this, war was declared, the story of which would be too long to narrate; its substance may be found in the disfigured allegories of the race of cain, the giants, and that of noah and his righteous family. the conflict came to an end by the submersion of the atlantis; which finds its imitation in the stories of the babylonian and mosaic flood: the giants and magicians* and all flesh died* and every man' all except xisuthrus and noah, who are substantially identical with the great father of the thlinkithians in the popol vuh, or the sacred book of the guatemaleans, which also tells

desired to know why men should be deprived of immortality for the sin of ignorance alone. the great dragon answered, to the ignorant the body is supreme and they are incapable of realizing the immortality that is within them. knowing only the body which is subject to death, they believe in death because they worship that substance which is the cause and reality of death" then hermes asked how the righteous and wise pass to god, to which poimandres replied "that which the word of god said, say i 'because the father of all things consists of life and light, whereof man is made' if, therefore, a man shall learn and understand the nature of life and light, then he shall pass into the eternity of life and light" hermes next inquired about the road by which the wise attained to life eternal, and

eaking of the word--became the seven elohim or deities by whose power and ministration the lower world was organized. occasionally the deity is symbolized by an eye, an ear, a nose, or a mouth. by the first, divine awareness is signified; by the second, divine interest; by the third, divine vitality; and by the fourth, divine command. the ancients did not believe that spirituality made men either righteous or rational, but rather that righteousness and rationality made men spiritual. the mysteries taught that spiritual illumination was attained only by bringing the lower nature up to a certain standard of efficiency and purity. the mysteries were therefore established for the purpose of unfolding the nature of man according to certain fixed rules which, when faithfully followed, elevated t

that they should became "fishers of men" the sign of the fish was also the first monogram of the christians. the mysterious greek name of jesus, icqus, means "a fish" the fish was accepted as a symbol of the christ by a number of early canonized church fathers. st. augustine likened the christ to a fish that had been broiled, and it was also pointed out that the flesh of that fish was the food of righteous and holy men. p. 86 another vessel and carried into port, the pattern of the ship causing it to be called a "great fish("veritatis simplex oratio est) more probably the "whale" of jonah is based upon the pagan mythological creature, hippocampus, part horse and part dolphin, for the early christian statues and carvings show the composite creature and not a true whale. it is reasonable to

he need never be ashamed of truth. until he does learn this, he is false to his god, to his world, and to himself. in this respect, christianity has woefully failed in its mission. while declaring man's body to be the living temple of the living god, in the same breath it asserts the substances and functions of this temple to be unclean and their study defiling to the sensitive sentiments of the righteous. by this unwholesome attitude, man's body--the house of god--is degraded and defamed. yet the cross itself is the oldest of phallic emblems, and the lozenge-shaped windows of cathedrals are proof that yonic symbols have survived the destruction of the pagan mysteries. the very structure of the church itself is permeated with phallicism. remove from the christian church all emblems of pri

myer's qabbalah. the early church father--notably tertullian, firmilian, st. cyprian, st. augustine, and st. chrysostom- recognized in the ark a type or symbol of the holy catholic church. bede the venerable, declared that noah in all things typified christ as noah alone of his generation was just, so christ alone was without sin. with christ there was a sevenfold spirit of grace: with noah seven righteous persons. noah by water and wood saved his own family christ by baptism and the cross saves christians. the ark was built of wood that did not decay. the church is composed of men who will live forever, for this ark means the church which floats upon the waves of the world. the diagram shown above is also reproduced in the rosicrucians, by hargrave jennings. this author adds to the origin

ipher, can be changed into number whose sum gives 33--the numerical equivalent of the name bacon. these several points of interest, when considered together, go far towards clearing up the mystery surrounding the authorship of the first rosicrucian manifestoes. p. 142 seekers, but only by serious and consecrated thinkers; nevertheless we have circulated our fama in five mother tongues so that the righteous of all nations may have an opportunity to know of us, even though they be not scholars. a thousand times the unworthy may present themselves and clamor at the gates, but god has forbidden us of the fraternity of r.c. to hear their voices, and he has surrounded us with his clouds and his protection so that no harm may come to us, and god has decreed that we of the order of r.c. can no lon

re the reforms about to take place; but we of the fraternity of r.c. do not arrogate to ourselves the glory for this divine reformation, since many there are, not members of our fraternity but honest, true and wise men, who by their intelligence and their writings shall hasten its coming. we testify that sooner the stones shall rise up and offer their services than that there shall be any lack of righteous persons to execute the will of god upon earth. chapter viii. that no one may doubt, we declare that god has sent messengers and signs in the heavens, namely, the i new stars in serpentarius and cygnus, to show that a great council of the elect is to take place. this proves that god reveals in visible nature--for the discerning few--signs and symbols of all things that are coming to pass

may be redeemed and purified like the elements before me in these glasses and bottles. diffuse me in the waters of life as though i were in the wine cellar of the eternal solomon. here the fire of thy love will receive new fuel and will blaze forth so that no streams can extinguish it. through the aid of this divine fire, may i in the end be found worthy to be called into the illumination of the righteous. may i then be sealed up with the light of the new world that i may also attain unto the immortality and glory where there shall be no more alternation of light and darkness. amen" the origin of alchemical formul apparently but few of the medi val alchemists discovered the great arcanum without aid, some authors declaring that none of them attained the desired end without the assistance

as a living sacrifice and was broken up and eaten by the world. having given its spirit and its body at a secret and sacred supper to the twelve manners of rational creatures, this divine mind became a part of every living thing. man was thereby enabled to use this power as a bridge across which he might pass and attain immortality. he who lifted up his soul to this divine mind and served it was righteous and, having attained righteousness, liberated this divine mind, which thereupon returned again in glory to its own divine source. and because he had brought to them this knowledge, the disciples said one to another "lo, he is himself this mind personified" the arthurian cycle and legend of the holy grail according to legend, the body of the christos (the spiritual law) was given into the

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

tacles; the key of solomon page 40 and, having turned thy face towards the east, thou shalt hold the said pentacles over the smoke of the incense, and shalt repeat devoutly the following psalms of david my father: psalms viii, xxi, xxvii, xxix, xxxii, li, lxxii, cxxxiv. after this thou shalt repeat the following oration: the oration. o adonai most powerful, el most strong, agla most holy, on most righteous, the aleph and the tau, the beginning and the end; thou who hast established all things in thy wisdom; thou who has chosen abraham thy faithful servant, and hast promised that in his seed shall all nations of the earth be blessed, which seed thou hast multiplied as the stars of heaven; thou who hast appeared unto thy servant moses in flame in the midst of the burning bush, and hast made

it with water and hyssop, then let it be as in the chapter concerning the same; similarly if such experiment require characters, names, or the like, let such names be written as the chapter concerning the writing of characters, and place the same in a clean place as hath been said. then thou shalt repeat over it, after burning incense, the following oration: the oration. o adonai, most holy, most righteous, and most mighty god, who hast made all things through thy mercy and righteousness wherewith thou art filled, grant unto us that we may be found worthy that this experiment may be found consecrated and perfect, so that the light may issue from thy most holy seat, o adonai, which may obtain for us favor and love. amen. this being said, thou shalt place it in clean silk, and bury it for a

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

thou shalt be able, if it pleaseth thee, even to fly with the wings of the wind. but if thou takest little heed hereof, and despiseth this book, never shalt thou attain unto the desired end in any magical experiment or operation whatsoever. for in this book is comprised all science of magical art, and it should be strictly kept by thee. and hereunto is the end of our "key" in the name of god the righteous, the merciful, and the eternal, who liveth and reigneth throughout the ages. amen. the end of the key of solomon the king. book two page 123 ancient fragment of the key of solomon. translated from the hebrew by eliphaz levi; and given in his "philosophie occulte" serie ii, page 136. i will now give unto thee the key of the kingdom of the spirits. this key is the same as that of the myste

MICHAEL WYNN THE SOUL TRAVELERS

l, would be called the nephilim. these nephilim, often referred to as giants, had super-human strength and abilities, and were known as men of renown. this early civilization, which included fallen angels, nephilim, and humans became increasingly wicked. after our wickedness reached a boiling point, god could no longer restrain his angry hand, so he--michael wynn's "the soul travelers" 4 alerts a righteous man named noah that he is soon to destroy the world in a flood, and that noah s family should begin straight-away building a large boat, so that he and his family may survive the earth s coming inundation. what s more, noah was told to bring 2 of every animal so that earth may be repopulated after the flood waters subside. the vast majority of angels, nephilim, and mankind were killed in

is wife and 2 of every creature aboard. as the flood began to subside, utnapishtim released a dove, as noah did, to see if there was dry land nearby. and like noah from the bible, the boat finally rested on a mountain. in chinese mythology, gong the serpent-looking water god, wanted to expand his sphere of influence and so contrived to flood the world. gong nearly succeeded but was stopped by the righteous god zurong. in greek mythology, zeus is enraged by the evil mankind was partaking in and so therefore plotted to destroy everything on earth in a great flood. but wily prometheus warned a man named deucalion, who builds a chest and survives the flood. in persian mythology, the benevolent god ahura mazda tells a man named yima that a terrible winter of frost and snow is upon him. ahura ma

protected those who believed him. it s important to note that this tale of a chosen one who travels with 12 guys predates the arrival of europeans to north america. in the african myth from the mande people of mali, an evil god named pemba fell from heaven, and was 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

of death, and also the true father cain (the first child of adam and eve. satanists repeatedly reinforce this association, frequently suggesting that it was the serpent who was true father of cain, rather than adam (the first human. occultists will also freely refer to satan as ahriman (angra mainyu. ahriman is an ancient persian god who, according to legend, is wholly wicked and at war with his righteous brother ahura mazda. this ahriman resides in a gloomy underworld, and leads many demons. and then you have hades, from greek mythology. hades is the ruler of the underworld, and the brother of zeus. after a conflict where hades, poseidon, and zeus team up to defeat the titans (the older gods, these younger gods divided creation into three; zeus would rule heaven, poseidon would rule the

important not to mistake this azazel, and those who were with him, for the traveling civilizer spoke of earlier. the fallen angels of eden taught humanity much magic, and did not have the support of the most high god. our humble civilizer, on the other hand, spoke of morals and the sciences while never teaching magic, and he also had the support of the most high god. jehovah, jove, or god, is the righteous brother and ruler whose names are also many. to the jews, he was yahweh. to the christians he is jehovah. in persia he was known as ahura mazda, the bother of the evil ahriman. in egypt, he was ra/osiris. the greek myths call this entity zeus, and in rome he went by the name jupiter. this being, and his son, is commonly associated with the sun. here an important distinction must be made

n. in egypt, he was ra/osiris. the greek myths call this entity zeus, and in rome he went by the name jupiter. this being, and his son, is commonly associated with the sun. here an important distinction must be made, because many have noticed a correlation between the sun, and satan. satan, or set, is the god of the setting sun and so therefore his symbol is that of a black sun, as opposed to his righteous brother who is associated with rising sun. it is far from uncommon for occultists to associate the sun with jesus and osiris; it is equally common for them to associate jesus with osiris. in mythology, just look for a guy with the crazy brother, and you ll usually find jehovah. of coarse most christians would find it hard to believe that they are engaged in the--michael wynn's "the soul

re to directly gaze upon the beings that exist in the infernal realms they may be struck with an ache in the mind, because their very shape is unnatural to our senses. sometimes one will find the underworld divided into two realms. the first is hades, which is the land of the dead, and then there s hell (gehinnom. hades, also called sheol, is considered the land of the dead where all people, both righteous and unrighteous, go when they die. whereas hell is a place specifically for unrighteous entities to experience torment and imprisonment. and unlike popular conception, neither is said to be currently burning and aflame. in the bible for instance, it is stated that only after all beings are judged (judgment day, both hell and hades will then be cast in to a lake of fire (revelation 20:14

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

magician with spiritual development. i have heard it remarked that ashtoroth is simply a male emanation of the goddess ishtar, who is lilith. it has also been reiterated that this spirit works closely with asmodeus for quite a few magical operations, like fortunetelling. cain [5.9] cain, as christians know him, is the first son of adam and eve, and also the first murderer. cain was jealous of his righteous brother abel, so one day while out in the field, cain murdered able. the lord, enraged at what cain has done, drives cain away from his parents and places a mark upon him so that people who cross his path do not slay him. i have always thought that the standard christian interpretation of this story was wrong; just listen to the wording. here s the lord speaking to cain after his crime i

MORALS AND DOGMA

ed in every lodge by the master and wardens: and this makes it the duty of the master to dispense light to the brethren, by himself, and through the wardens, who are his ministers "thy sun" says isaiah to jerusalem "shall no more go down, neither shall thy moon withdraw itself; for the lord shall be thine everlasting light, and the days of thy mourning shall be ended. thy people also shall be all righteous; they shall inherit the land forever" such is the type of a free people. our northern ancestors worshipped this triune deity; odin, the almighty father; frea, his wife, emblem of universal matter; and thor, his son, the mediator. but above all these was the supreme god "the author of everything that existeth, the eternal, the ancient, the living and awful being, the searcher into conceal

evour widows houses, and for a pretence make long prayers; to preach continence, and wallow in lust; to inculcate humility, and in pride surpass lucifer; to pay tithe, and omit the weightier matters of the law, judgment, mercy and faith; to strain at a gnat, and swallow a camel; to make clean the outside of the cup and platter, keeping them full within of extortion and excess; to appear outwardly righteous unto men, but within be full of hypocrisy and iniquity, is indeed to be like unto whited sepulchres, which appear beautiful outward, but are within full of bones of the dead and of all uncleanness. the republic cloaks its ambition with the pretence of a desire and duty to "extend the area of freedom" and claims it as its "manifest destiny" to annex other republics or the states or provin

doubt, whether, in truth, these exertions have any influence whatever; and, discouraged, cease all active effort. not to be thus discouraged, the mason must labor to elevate and purify his _motives, as well as sedulously cherish the conviction, assuredly a true one, that in this world there is no such thing as effort thrown away; that in all labor there is profit; that all sincere exertion, in a righteous and unselfish cause, is _necessarily_ followed, in spite of all appearance to the contrary, by an appropriate and proportionate success; that _no_ bread cast upon the waters can be wholly lost; that _no_ seed planted in the ground can fail to quicken in due time and measure; and that, however we may, in moments of despondency, be apt to doubt, not only whether our cause will triumph, but

certain that they had borrowed much of their doctrine from the persians. like them they claimed to have the exclusive and mysterious knowledge, unknown to the mass. like them they taught that a constant war was waged between the empire of good and that of evil. like them they attributed the sin and fall of man to the demons and their chief; and like them they admitted a special protection of the righteous by inferior beings, agents of jehovah. all their doctrines on these subjects were at bottom those of the holy books; but singularly developed; and the orient was evidently the source from which those developments came. they styled themselves _interpreters; a name indicating their claim to the exclusive possession of the true meaning of the holy writings, by virtue of the oral tradition w

government without god's assistance" whatever they said, was firmer than an oath; but they avoided swearing, and esteemed it worse than perjury. they were simple in their diet and mode of living, bore torture with fortitude, and despised death. they cultivated the science of medicine and were very skillful. they deemed it a good omen to dress in white robes. they had their own courts, and passed righteous judgments. they kept the sabbath more rigorously than the jews. their chief towns were engaddi, near the dead sea, and hebron. engaddi was about 30 miles southeast from jerusalem, and hebron about 20 miles south of that city. josephus and eusebius speak of them as an ancient sect; and they were no doubt the first among the jews to embrace christianity: with whose faith and doctrine their

ges others charitably; he only is strong who is hopeful; and there is no beauty like a firm faith in god, our fellows and ourself. the second apartment, clothed in mourning, the columns of the temple shattered and prostrate, and the brethren bowed down in the deepest dejection, represents the world under the tyranny of the principle of evil; where virtue is persecuted and vice rewarded; where the righteous starve for bread, and the wicked live sumptuously and dress in purple and fine linen; where insolent ignorance rules, and learning and genius serve; where king and priest trample on liberty and the rights of conscience; where freedom hides in caves and mountains, and sycophancy and servility fawn and thrive; where the cry of the widow and the orphan starving for want of food, and shiveri

will in the souls of men, commenced immediately after the creation. cain slew his brother abel, and went forth to people parts of the earth with an impious race, forgetters and defiers of the true god. the other descendants of the common father of the race intermarried with the daughters of cain's descendants: and all nations preserved the remembrance of that division of the human family into the righteous and impious, in their distorted legends of the wars between the gods, and the giants and titans. when, afterward, another similar division occurred, the descendants of seth alone preserved the true primitive religion and science, and transmitted them to posterity in the ancient symbolical character, on monuments of stone: and many nations preserved in their legendary traditions the memor

hat is his power? and what hath he done to display his glory "he liveth from all ages, he governeth all realms, and swayeth all things both great and small "he hath formed heaven and earth, and the air, and all things thereunto belonging "he hath made man and given him a soul which shall live and never perish, though the body shall have mouldered away or have been burnt to ashes. and all that are righteous shall dwell with him in the place called _gimli_ or _vingolf; but the wicked shall go to _hel_ and thence to _niflhel_ which is below, in the ninth world" almost every heathen nation, so far as we have any knowledge of their mythology, believed in one supreme overruling god, whose name it was not lawful to utter "when we ascend, says m ller "to the most distant heights of greek history

MOTTA MARCELO THE COMMENTARIES OF AL

lordship of the aeon are held laughable, his "followers" are held in scorn. yet, what has been the history of the established churches and "occult" orders since he came? they run around in circles at this moment, trying to grasp reality, and fail at every turn. their shrines are truly empty; the god has left them. they spat at the sun, and their spittle fell back upon their faces. 57. he that is righteous shall be righteous still; he that is filthy shall be filthy still. this, and the first part of the next verse demonstrate the inviolability of hadit our quintessence. every star has its own nature, which is 'right' for it. we are not to be missionaries with ideal standards of dress and morals, and such hard-ideas. we are to do what we will, and leave others to do what they will. we are i

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ecklace of harmonia, and the crown of ariadne; but his masterpiece was pandora, of whom a detailed account has already been given. page 108 there was a temple on mount etna erected in his honour, which none but the pure and virtuous were permitted to enter. the entrance to this temple was guarded by dogs, which possessed the extraordinary faculty of being able to discriminate between the page 109 righteous and the unrighteous, fawning upon and caressing the good, whilst they rushed upon all evil-doers and drove them away. hephastus is usually represented as a powerful, brawny, and very muscular man of middle height and mature age; his strong uplifted arm is raised in the act of striking the anvil with a hammer, which he holds in one hand, whilst with the other he is turning a thunderbolt

ity (as well as every man, possessed its special genius. the sacrifices to the genii consisted of wine, cakes, and incense, which were offered to them on birthdays. the genius which guided a woman was called, after the queen of heaven, juno. among the greeks, beings called damons were regarded as exercising similar functions to those of the roman genii. they were believed to be the spirits of the righteous race which existed in the golden age, who watched over mankind, carrying their prayers to the gods, and the gifts of the gods to them. manes. lemures (larva) and lares. page 216 the manes were the spirits of the departed, and were of two kinds, viz, lemures (or larva) and lares [186] the lemures were those manes who haunted their former abodes on earth as evil spirits, appearing at night

ONYX TABLET OF SET

hut off things for those who fail consistently. be fair (i.e. don't throw someone out of your pylon because they spent two months in the hospital, but don't worry about being too fair. if you are in a group you don't run- like an order- support the grandmaster every time he or she raises the bar s-l-o-w-l-y. thus xeper spreads through the land like a plague of locusts eating the crops of the self righteous! civilization there has been discussion among the priesthood about the role of the temple of set in the matrix of human civilization. some would see as isolate from that matrix. others would see us as leading or controlling that matrix. neither extreme is the case. we alter the matrix in accordance with the will of the prince of darkness. we do this by effecting/creating a certain type o

rong to take up their challenge. the three-sided door remains ajar, and without awaits leviathan. sekemti: perfection, sight man cannot see beyond what has been so expertly laid out before hem by varied "schools. philosophically mankind suffers from the "precedent syndrome; in other words he is mainly interested in learning from his past. he feels that if he suffers the same history, he will feel righteous in reliving it and thereby feel correct in reproclaiming it! this is one of the reasons why he re-teaches it in schools. if this goes on long enough, the world will eventually be inhabited by clones who spurt out the same old data from generation to generation. as proof man has had almost no evolutionary past for many decades. existence has become droll for him and more ridiculous from o

PHILIP NEIL MYTHS LEGENDS EXPLAINED

tity is revealed they must return. so lohengrin must go back to the keeping of the grail, leaving elsa only his sword, horn, and ring as heirlooms for his children. duelling sword the notion that guilt or innocence could be decided in single combat by knightly champions is commonplace in medieval romance. such a duel is not a mere trial of strength or skill for, as here, divine powers may aid the righteous. henry the fowler the emperor henry the fowler was a real historical figure, the first non- carolingian ruler of the german reich (916-36. his wife matilda was a descendant of widekund, the pagan ruler who led the saxon resistance to charlemagne, and although after her death she was venerated as a christian saint, she was also feared for her supposed supernatural powers. friedrich here

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

of desire) are enclothed. this is a type of revelation of the world of tohu (chaos. intellect influenced by netzach, hod and yesod of arich anpin the third level is when influence comes from netzach, hod and yesod of arich anpin into abba and imma. in order to understand this, we must understand exactly what netzach, hod and yesod of arich are. in general, the zohar calls these three sefirot "the righteous scales (moznei tzedek. this is because these sefirot generally measure how to bring out the influence. they decide whether it will be through netzach, which means to explain it until the person sees things your way, whether it will be through hod, which means acceptance on the part of the person solely by force of acknowledgment and submission, or whether it will be through yesod, which

original intellect and reasoning. this may occur in the external aspect as they stem from chesed and gevurah, rather than the internal aspect in which they are connected to da at. they can therefore become separated from the original intellect and reasoning. yosef the next aspect of zeir anpin to be understood is the aspect of yosef (yesod. as is known, yosef is called yosef hatzaddik (joseph the righteous. likewise, the sefirah of yesod is called tzaddik (righteous) as in the verse "tzaddik yesod olam "the righteous is the foundation of the world. psalms, states "hashem, yours is the greatness (chesed, the might (gevurah, the beauty (tiferet, the conquest (netzach, the majesty (hod, for all (yesod) is in the heavens and the earth. to you hashem is the kingship (malchut) etc" now, in the a

orty days before a child is born, his entire life is determined for him. every detail of his entire life, who he will marry, where he will live, how much money he will make, even what piece of chicken he will eat on the shabbat of a certain week of a particular year, has already been determined. everything came into actual speech and has, therefore, been decreed. however, whether a person will be righteous or wicked is not predetermined, as the talmud states "whether a person will be righteous or wicked, he (g-d) did not say" it was not brought out into actual speech. because of this there is the possibility of repentance, for if g-d actually said it, repentance would be impossible. however, although g-d did not actually speak it, he nonetheless thought it, on the level of "speech of thoug

into actual speech. because of this there is the possibility of repentance, for if g-d actually said it, repentance would be impossible. however, although g-d did not actually speak it, he nonetheless thought it, on the level of "speech of thought. this causes a person to have a natural tendency and predisposition toward good or evil. this is evident from the story of yaakov and esav. yaakov was righteous, whereas esav was wicked. their father, yitzchak, favored esav over yaakov. the commentaries explain that this was because esav fooled yitzchak into believing he was righteous. however, if esav was righteous, was yaakov not just as righteous? this being the case, why did yitzchak favor esav? the reason is because yitzchak knew that in thought, g-d had determined that esav would be wicked

s wicked. their father, yitzchak, favored esav over yaakov. the commentaries explain that this was because esav fooled yitzchak into believing he was righteous. however, if esav was righteous, was yaakov not just as righteous? this being the case, why did yitzchak favor esav? the reason is because yitzchak knew that in thought, g-d had determined that esav would be wicked and that yaakov would be righteous. when esav fooled yitzchak to think that he too was righteous, yitzchak regarded him as being much greater than yaakov for having overcome his natural tendencies, whereas yaakov already had a natural predisposition toward righteousness. he felt that esav s accomplishment was greater and therefore more praiseworthy. we see that there are two types of speech. there is "speech of speech, wh

for example, if i arrange with you that when i say "yes" i mean "no" and when i say "no" i mean "yes, you know that my "yes" is a "no. the letters, however, stay the same. only the meaning of the combination changes (i.e. the intellect of malchut. this means that the vinegar remained vinegar but now g-d intended that it should burn like oil. g-d listened to rabbi chanina ben dosa because he was a righteous man (a tzaddik, as it says "the righteous rules with his fear of elokim, i.e. with the 120 combinations of the name elokim. however, the primary change takes place in the intellect of malchut, in other words, in the intention behind the combination. g-d listened to rabbi chanina be dosa and changed his intention of what the nature of the vinegar should be. in speech the vinegar remained

ay. it is then called "the additional soul of shabbat. likewise, when one gives up his life for the sanctification of g-d s name, this power shines forth as well in a revealed way. in such a case, rather than to be forcibly converted to a different religion, he desires to die and lose his physical life, in order to save the life of his soul, which is his true life. in tzaddikim gemurim (perfectly righteous people) this level of the soul shines forth at all times, even during the week days, with an essential pleasure in g-d. in true returnees to g-d (baalei teshuva, this level of the soul shines in the same way as with those who give up their lives to sanctify g-d name. the reason for this is because a true baal teshuva is so disgusted with his physical life that he wants to separate himsel

sarily long lasting. this may be understood from the generation that left egypt. the jewish people experienced many revelations from above. many miracles occurred for them. nonetheless, immediately after receiving the torah at mount sinai, they sinned with the sin of golden calf. however, in our generation (which is the generation which will experience the true and complete redemption through our righteous moshiach, the effort is from below, on the part of man. this will bring about a reciprocal response of influence and assistance from g-d above. therefore, this redemption will be an everlasting redemption which will not be followed by further exiles. moreover, as explained above, the divine soul is naturally drawn towards g-d. in contrast, the animal soul is naturally drawn towards physi

t know, my nation does not contemplate (hitbonan. the following verse immediately states "woe, a sinful nation, a people laden with iniquity etc" in other words, the automatic effect and result of lack of contemplation is sin. obviously, the automatic result of contemplation is that israel will know their master. this, in turn, will bring about destruction of evil and the immediate arrival of our righteous king moshiach, with the true and complete redemption, immediateeo de ah et hashem the knowledge of g-d by rabbi a. markel& shimon markel copyright 2004 part two: contemplation& meditation what is contemplation hitbonenut now that we have explained the entire chaining down of the worlds, from the essence of ohr ein sof (the infinite light) until our world, we must explain the proper appro

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

mere asiyah. these three handbreadths therefore had to be reconstituted after the flood. noah was [a manifestation of the sefirah of] yesod, and [his three sons] shem, ham, and japheth corresponded to chochmah, binah, and da fat respectively. they issued by way of yesod and were thus rectified because they originated in a high level; the light therefore had to be concealed. noah was said to be ga righteous man, perfect in his generation c. h11 the appellation grighteous h (tzadik) is associated specifically with the sefirah of yesod and indicates sexual purity. in contrast to the rest of his depraved and degenerate generation, noah was holy and guarded his sexuality properly. he was therefore able to elicit proper, rectified consciousness (chochmah-binah-da fat, or intellect, as opposed to

dynamic of gcoldness, h as we will now explain. the sages stated that g-d castrated the male leviathan. gand g-d created the great serpents [in the water] c. h9 according to the sages, this refers to the leviathan and its mate. but g-d saw that if they were to procreate, they would destroy the world, so he castrated the male and killed the female leviathan and salted it; it will be served to the righteous in the meal celebrating the advent of the messianic era.10 thus, the leviathan represents a power that if allowed to propagate would overcome the world, i.e, evil. g-d therefore has gcastrated h evil, as will now be explained [mystically] this means that the yesod [of the forces of evil] does not connect with their netzach and hod as is the case in the realm of holiness, for the netzachh

ize true, holy marital relations. by copulating gin the open, h the secret (the reproductive power, both in the male and in the female) is 11 sotah 35a. the arizal on parashat noach (2) 55 shared with everyone (instead of only with the beloved, and thus some of it gspills h into the wrong places. open coupling thus increases the power of evil. but when the secrets of the torah are revealed to the righteous, yesod directs its flux directly to malchut, these two being righteous, and then the vav with the hei ascend in the world of beriah as gfeminine waters h for malchut, and cause it to couple [with z feir anpin. this is thus a rectification for the evil coupling, in which the vav and hei are forced into the lower worlds to copulate there. gfeminine waters h is the kabbalistic imagery for g

parashat lech lecha 102 were nukva (or rachel) extend itself downward into the lower realms, below atzilut, as completely as ima does into z feir anpin, this would allow the forces of separateness and evil that begin to exist at these levels too much opportunity to derive life force( gsuck h) from this revelation. nowadays, during the exile, when she is.due to our sins.below, the departure of the righteous from this world causes their souls to elevate her. this is the esoteric meaning of the verse, gand he gathered his feet into the bed. h3 the condition of exile is that malchut is gcaught h in the lower worlds and prevented from returning home into atzilut to couple with her husband, z feir anpin. spiritually this means that our means of expression (thought, speech, and action) exist unna

red his feet into the bed. h3 the condition of exile is that malchut is gcaught h in the lower worlds and prevented from returning home into atzilut to couple with her husband, z feir anpin. spiritually this means that our means of expression (thought, speech, and action) exist unnaturally within non-holy contexts, and are deprived of the true holy inspiration that is native to them. the death of righteous individuals, however, who complete their mission in this world, serves to elevate and at least partially extricate malchut from this exile. when jacob had finished blessing and commanding his sons on his deathbed, ghe gathered his feet into the bed, and he expired, and was gathered unto his people. h furthermore [the chaf here is small] because [the letter chaf signifies keter, and since

s, and therefore correspond to the male and female archetypes of z feir anpin and nukva. 10 song of songs 5:2. the arizal on parashat toldot 124 now, when isaac and rebecca were praying [to g-d for children, they were addressing these two attributes [of divine mercy. this is why the expression gentreated h is used [instead of the more usual gprayed h. as our sages say: gwhy are the prayers of the righteous compared to a pitchfork? to indicate that just as a pitchfork turns the grain from place to place in the barn, so do the prayers of the righteous turn the mind of the holy one, blessed be he, from the attribute of judgement to the attribute of mercy. h11 the root of the word for gentreat h [ayin-tav-reish] also means gpitchfork. h isaac was directing his prayers [to g-d] via the [thirtee

n fire. h2 the asherah-tree was an idol. we see here that the destruction of idolatry is by fire, and abraham submitted to the fire rather than serve idols. he thus rectified this aspect of adam fs sin [abraham was not subjected to this ordeal] because of himself, but rather because of the spark of ishmael that was still present within him. this is the mystical meaning of our sages f saying, gthe righteous are caught in the sin of the generation. h3 this saying of our sages explains why the righteous are sometimes seen to suffer: sometimes, it is simply because their generation needs to be rectified for some general sin and they, being part of this generation, are considered guilty by association (evidently, this means that they failed to exert the influence they could have to keep their c

se their generation needs to be rectified for some general sin and they, being part of this generation, are considered guilty by association (evidently, this means that they failed to exert the influence they could have to keep their contemporaries from sinning, opting instead to tolerate the generation fs sin and concentration on their own spirituality) mystically, this refers to the fact that a righteous individual can have to suffer because he ghosts h( gtolerates h) a pernicious presence within him. 1 zohar 3:111b. 2 deuteronomy 12:3. 3 kallah 6. the arizal on parashat toldot (2) 126 thus, when ishmael issued from abraham fs body, he revealed his true nature, as it is written, gand sarah saw that the son of hagar the egyptian was making sport. h4 our sages said that this means that he

gprovides for the needs of every living thing, h8 and so on ad infinitum? the re feim is a large bison-like animal. the image is that g-d provides for all creatures, from the greatest to the least. besides which, our sages stated in reference to the verse gmention not the sins of my youth, h9 that since g-d created the world, he has been making and fixing delicacies and worlds to bestow upon the righteous in the world to come. they offered a parable [to illustrate this] of a king who prepared a great feast and invited the notables of his capital to it, but they were too few to eat the whole meal. so he invited the middle class of people, but they were still too few. so in the end he invited the whole city, great and small, so as not to waste the feast he had 4 bamidbar rabbah 3; vayikra r

o do battle with him* the next verses in the torah read: ghe took them and passed them over the brook, and did the same with his possessions. and jacob was left alone, and a person wrestled with him until dawn. h2 our sages state that [the reason jacob did not cross with his family but remained behind was because] he went back to retrieve his small jars [and the like].3 as is known, the soul of a righteous individual comprises 248 [spiritual] members, each one of which possesses sparks from a number of the souls of [other] righteous individuals. all the divine beneficence that is granted to him is given as well for the sake of all [the souls of those other righteous people] who are dependent upon him. this is why righteous people value their possessions, since [they are aware that] it is g

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

is indeed difficult, and many are the temptations to turn aside either to the right or to the left- wherein, remember, are but to be found the menacing symbols of death and the devil. the 25th path of the sepher yetzirah to which the tarot key of temperance is referred, is called the intelligence of probation, and it is so called because it is the primary temptation by which the creator tries all righteous persons. that is, that in it, there is ever present the temptation to turn aside to the one hand or the other. 2nd and 3rd ads. give cup and red lamp to phil. who holds them in form of tau cross. ch. ad. let this remind you once more, that only in and by the reconciliation of opposing forces is the path-way made to true occult knowledge and practical power. good alone is mighty and truth

ch lesser angle is in process, makingthepentagram in theair immediately over thelmplement with the sword. fire wand lesser angle of fire "oh thou mighty angel bziza who art rulerand president over the four angels of the fiery lesser quadrangle of fire, i invocate thee to impress into this weapon the force and fiery energy of thy kingdom and servants, that by it i may control them for all just and righteous purposes. with the sword, trace invoking fire pentagram with lion kerub. 326 the golden dawn: volume 111 book four lesser angle of water: 0 thou mighty angel banaa, ruler and president over the four angels of fluid fire, i beseech thee to impress into this weapon thy magic power that by it i may control the spirits who serve thee for all just and righteous purposes. with the cup, trace i

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

sed on my left hand and the sweet fountains of magnificence. in my heart is yeheshuah, the reconciler, who is the symbol of golden harmony. my two thighs are as mighty pillars on the right and on the left supporting me; splendour and victory, for they cross with the currents reflected from the supernal light. i am established as an eternal rock of righteousness, for yesod is the foundation of the righteous. the sphere of my nephesch, and the seven palaces of malkuth are cleansed and consecrated, balanced and pure, in the might of thy name, adonai, to whom be malkuth, gedulah, geburah, the rose of sharon and the lily of the valley. vibrate the names in the following invocation by the formula of the middle pillar, and circulate it through the body. proceed slowly to make certain the power is

ere both sephiroth in the same world. lines of dashes show the mode in which these lies are caught and convoluted by the hour-glass symbol tree of life in a sphere 617 therefore, also, let the adeptus minor understand that there <251> may be fault of the spirit as well as of the body, and that there is little difference between the material and sensuous person, and the envious, malicious and self-righteous person- save that from their being more subtle and less evident, the sins of the latter are more insidious than those of the former, though both are alike evil. but it is as necessary to govern the spirit as to refine the body, and of what use is it to weaken the body by abstinence, if at the same time uncharitableness and spiritual pride are encouraged! it is simply translating one sin

ey 'can the wigs of the wids 2understand your voices of wonder 'adgt vpaah zong zom faaip sald '0 you the second of the first whom the burning flames 3have framed 'vi-i-v l 2sobam ial-prg 31-2- az 'within the depth of my jaws: 2whom 31 have prepared as cups for a 'pi-adph tasanna 3abramg ta talho 'wedding q as the flowers in their beauty tor the chamber of the 'paracleda zq ta lorslq turbs 300ge 'righteous. 2stronger are your feet than the barren stone 4and 'baltoh 2civi chis lusd w 40d 'mightier 2are your voices than the manifold winds. 3for ye are 'micalp this bin owngon 'become 2a building such as 3la 31s not save in the mind of the 'noan %of cors ta 3ge 0 q manin 'all-powerful. 2arise, 3saith the first 'move, therefore, wnto 'la-ldon tom 3gohe l 4zncar'(a ca 6c 'thy servants. 2show you

mfort. tondude us 3receivers of 4your mysteries. 5for why 'od bliora 'la-la1 3ed- nas 4cicles 5bagle 'our lord and master is the all one 'ge-lad i l nanta, earth. the sixth key 'the spirits of %e fourth angle 'are nine, 4mighty in the firmament 'gah 2s diu 3chis em 4micalzo pil 'of waters: whom the first hath planted 3a torment to the wicked 'zin 'sobam el harg 3mir babalon 'and 2a garland to the righteous: 3giving unto them fiery darts 'od zobloc samvelg 3dlugar malprg 'to vanne the earth, 3and 47,61 9,9 tontinual workmen 'ar taosgi wd 4acam tam1 <337 'whose courses visit 2with comfort )the earth, 4and are in government 'sob01 zm f 'bliard fcaosgi 40d chisa netaab 'and continuance as the second 3and the thiid. 4wherefore '0d miam ta wdd 4darsar 'hearken unto my voice. 9 have talked of you

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

o holy lord, father almighty, author of lightand truth, on behalf of this thy servant, who aspires to a greater knowledge of thee, and of thywondrous works, that thy glory may be magnified. vouchsafe to illume him with the light of thywisdom; cleanse him and sanctify him, that being made worthy of this place where we strive tocomprehend and glorify thee, he may be enabled to retain a firm hope, a righteous council andappreciate thy holy doctrine. amen.the brethren now noiselessly form the mystic circle about the altar and the aspirant, who is stillkneeling, while the suffragan reads the following "in the beginning was the word, and the wordwas with god, and the word was god.the same was in the beginning with god.all things were made by him; and without him was not anything made that was ma

nall hail. the wondrous secret know,ye blest on high, and man below,the "elixir of life" aboveis the "divine creator222s love."then why this struggle here on earth,when soon we222ll hail a second birth,when life eternal will be mine,the elixir, the "love divine"?hosannas now to heaven we sing,our praises to the almighty ring,the "elixir of life" shall be,the love that god hath granted me.oh holy, righteous, blessed lord.by every living thing adored,grant us the elixir ye crave,for "love divine" alone can save.immediately upon the pronouncement of the latin aphorism by gualdi, the 4 ancients letter the wordi.n.r.i, and the chief adept makes the proclamation of closing, as set forth in the closingceremonyrituals of the societas rosicrucian teliphas levi dogma et rituel de la haute magie tran

RUBY TABLET OF SET

coercion of the individual and intolerance of alternative religions "god makes plain that the false prophet is to be stoned without mercy. we are to crush beneath our heel all affections of nature when his honor is involved" luther and calvin believed that mankind is totally depraved. that even "good works" fall short of god's standards of righteousness. the reason for ethical behavior is that a righteous man will automatically incline towards such behavior, not because it is logically or ethically justified in itself. salvation is attainable only by complete surrender of the self to christ. this constitutes a rejection of medieval scholasticism, and of the "logical ethics" arguments of aristotle("this damned, conceited, rascally heathen. luther) and aquinas "reason" is mistrusted and eve

-kingdom" 3. the gnosis of jesus the mystery of the ineffable "that mystery knoweth why there is darkness, and why light" and so on, in the great phrases describing the wisdom of the supreme mystery, who knows the reason of the existence of all things: darkness of darkness and light of light; chaos and the treasure of light; judgment and inheritance of light; punishment of sinners and rest of the righteous; sin and baptisms; fire of punishment and seals of light; blasphemies and songs to the light; and so on through many pairs of opposites, ending with death and life. but the recital of the greatness of the supreme gnosis is not yet ended, for the master continues "hearken, therefore, now further, o my disciples, while i tell you the whole gnosis of the mystery of the ineffable" it is the

he glories see. h celebrant: garise beloved brother. the rites have been accomplished. h shadow: gi am ready to depart. let anubis appear. h invocation to anubis celebrant: hbehold anubis, the opener of the way. you hold the keys to the netherworld. your keen eye lets no one unworthy pass. know that this one of our brethren, adept rick furgeson carries the blue feather of maat. he enters upon the righteous man's path to be numbered among the xu. open wide the doors of the netherworld. escort this god to his barge, that he may begin his journey. h the papyrus is taken to the altar. before it is lit, the four neters surround the altar. the rest of the brethren assemble with arms outstretched. the papyrus is lit, and placed in the foil pan. the shadow begins to slowly "disappear, mingling amo

ist" magus of the aon of horus? unfortunately. or fortunately, depending upon your aeonic point of view. the beast 666 had a bit of black brotherhood in his modus operandi as well. he may have advocated the theoretical ideal of universal harmony, but he nonetheless devoted considerable time and effort to exercising and maximizing his own individuality [i am certain harwer approved] 57. he that is righteous shall be righteous still; he that is filthy shall be filthy still. in the 1920 comment crowley viewed this as a corollary to #ii-56, suggesting that it is actually impossible for an object to undergo change, because it cannot be altered in its basic chemical constitution. if an apparent change occurs due to the addition, subtraction, or rearrangement of elements of this constitution, the

own dead deity. for the instrument of torture the christians have made their holy symbol and the backwards abomination known as the "wiccan pentagram" these empty shells of decadent glory and white light hate, be blasted from whatever hell vomited them forth. i have seen the white pontiff in all of his rich, earthy glory, selling lies to the poor of the earth. i have seen their bards with their "righteous ways" try to touch the world with songs of goodness. i have seen this planet's hungry starve to horrid death, while red-eyed men and women plead for finance to line their own pockets. the starvlings are left to die. whatever funds are raised goes into pleas for more money. all the while the poor pray to their own inept deity to help them, regardless of their own stupidity. i see these sa

u must find the hill of bones within yourself and from that still place watch the worlds with your eyes glowing with the glory of your desire [magus flowers walks to the next station. adept johnson lights the candles, and priest rivera speaks] i am voivode dracul whom no grave can hold. i am the vampyre whose passion remains in the world as long as blood flows. i am the bat who terrifies the self righteous. if you would hear my secret, you must take a terrible oath [magus flowers] we would learn your secret even if the knowledge damns us [voivode dracul] this is the oath: i will never forget that the blood is the life. this is the sign of the oath [priest rivera presses the index and middle fingers of his right hand against the pulse of his left wrist. the initiates do likewise as sign of

SALMANRUSHDIE THESATANICVERSES

goat. i mustn't fight. but this, this is intolerable "in my mother's house" chamcha cried melodramatically, losing his battle with himself "the state thinks your business is corrupt, and here is the corruption of your soul. look what you've done to them. vallabh and kasturba. with your money. how much did it take? to poison their lives. you're a sick man" he stood before his father, blazing with righteous rage. vallabh the bearer, unexpectedly, intervened "baba, with respect, excuse me but what do you know? you have left and gone and now you come to judge us" saladin felt the floor giving way beneath his feet; he was staring into the inferno "it is true he pays us" vallabh went on "for our work, and also for what you see. for this" changez chamchawala tightened his grip on the ayah's unre

e the golden cord of light linking it to the body is severed) for more than a night and a day "i can help you" he promised, and the young soul looked at him in wild disbelief. gibreel leaned forward, grasped the ka's face between his hands, and kissed it firmly upon the mouth, for the spirit that is kissed by an archangel regains, at once, its lost sense of direction, and is set upon the true and righteous path- the lost soul, however, had a most surprising reaction to being favoured by an archangelic kiss "sod you" it shouted "i may be desperate, mate, but i'm not that desperate- after which, manifesting a solidity most unusual in a disembodied spirit, it struck the archangel of the lord a resounding blow upon the nose with the very fist in which its image was clasped- with disorienting

SATANGEL

the wings of the winds 2understand your voices of wonder 1adgt vpaah zong 2om faaip sald 1o you the second of the first 2whom the burning flames 3have framed 1vi-i-v l 2sobam ial-prg 3i-za-zaz 1within the depth of my jaws: 2whom 3i have prepared as cups for a 1pi-adph 2casarma 3abramg ta talho 1wedding 2or as the flowers in their beauty 3for the chamber of the 1paracleda 2q ta lorslq turbs 3ooge 1righteous. 2stronger are your feet 3than the barren stone 4and 1baltoh 2givi chis lusd 3orri 4od 1mightier 2are your voices than the manifold winds. 3for ye are 1micalp 2chis bia ozongon 3lap 1become 2a building such as 3is not save in the mind of 1noan 2trof cors ta 3ge o q manin 1all-powerful. 2arise, 3saith the first. 4move, 5therefore, 6unto 1ia-idon 2torzu gohe l 4zacar 5(e) ca 6c 1thy servan

1and comfort. 2conclude us 3receivers of 4your mysteries. 5for why? 1od bliora 2ia-ial 3ed-nas 4cicles 5bagle 1our lord and master is the all one! 1ge-iad i l the sixth key 1the spirits of 2the fourth angle 3are nine, 4mighty in the firmament 1gah 2s diu 3chis em 4micalzo pil- 1of waters. 2whom the first hath planted 3a torment to the wicked 1zin 2sobam el harg 3mir babalon 1and 2a garland to the righteous: 3giving unto them fiery darts 1od 2obloc samvelg 3dlugar malprg 1to vanne 2the earth, 3and 47, 6, 9, 9 5continual workmen 1ar 2caosgi 3od 4a c a m 5canal 1whose courses visit 2with comfort 3the earth, 4and are in government 1sobol zar f 2biiard 3caosgi 4od chisa netaab 1and continuance as 2the second 3and the third. 4wherefore, 1od miam ta 2viv 3od d 4darsar 1hearken unto my voice. 2i h

SATANIC BIBLE

satan the infernal diatribe the first book of the satanic bible is not an attempt to blaspheme as much as it is a statement of what might be termed "diabolical indignation. the devil has been attacked by the men of god relentlessly and without reservation. never has there been an opportunity, short of fiction, for the dark prince to speak out in the same manner as the spokesmen of the lord of the righteous. the pulpit-pounders of the past have been free to define "good" and "evil" as they see fit, and have gladly smashed into oblivion any who disagree with their lies- both verbally and, at times, physically. their talk of "charity, when applied to his infernal majesty, becomes an empty sham- and most unfairly, too, considering the obvious fact that without their satanic foe their very reli

o doeth good unto others who sneer upon him in return, for he shall be despised! 11. blessed are the mighty-minded, for they shall ride the whirlwinds- cursed are they who teach lies for truth and truth for lies, for they are an abomination! 12. thrice cursed are the weak whose insecurity makes them vile, for they shall serve and suffer! 13. the angel of self-deceit is camped in the souls of the "righteous- the eternal flame of power through joy dwelleth within the flesh of the satanist (air) the book of lucifer the enlightenment the roman god, lucifer, was the bearer of light, the spirit of the air, the personification of enlightenment. in christian mythology he became synonymous with evil, which was only to have been expected from a religion whose very existence is perpetuated by clouded

that will give his awareness of his own majestic being added substance. when all religious faith in lies has waned, it is because man has become closer to himself and farther from "god; closer to the "devil" if this is what the devil represents, and a man lives his life in the devil's fane, with the sinews of satan moving in his flesh, then he either escapes from the cacklings and carpings of the righteous, or stands proudly in his secret places of the earth and manipulates the folly-ridden masses through his own satanic might, until that day when he may come forth in splendor proclaiming "i am a satanist! bow down, for i am the highest embodiment of human life" some evidence of a new satanic age the seven deadly sins of the christian church are: greed, pride, envy, anger, gluttony, lust

e can never be sufficient change to meet the needs of man. past religions have always represented the spiritual nature of man, with little or no concern for his carnal or mundane needs. they have considered this life but transitory, and the flesh merely a shell; physical pleasure trivial, and pain a worthwhile preparation for the "kingdom of god. how well the utter hypocrisy comes forth when the "righteous" make a change in their religion to keep up with man's natural change! the only way that christianity can ever completely serve the needs of man is to become as satanism is now. it has become necessary for a new religion, based on man's natural instincts, to come forth. they have named it. it is called satanism. it is that power condemned that has caused the religious controversy over bi

t group, something a little more esoteric- something less blatant" there is more than one reason for this. humanism is not a religion. it is simply a way of life with no ceremony or dogma. satanism has both ceremony and dogma. dogma, as will be explained, is necessary. satanism differs greatly from all other so-called white-light "white" witchcraft or magical groups in the world today. these self-righteous and supercilious religions protest that their members use the powers of magic only for altruistic purposes. satanists look with disdain upon "white" witchcraft groups because they feel that altruism is sinning on the lay-away plan. it is unnatural not to have desire to gain things for yourself. satanism represents a form of controlled selfishness. this does not mean that you never do any

niisa od darebesa quoa- asa: fetahe-ar-ezodi od beliora: ia-ial eda-nasa cicalesa; bagile ge-iad i-el (english) the mighty sounds have entered into the third angle and are become as seedlings of folly, smiling with contempt upon the earth, and dwelling in the brightness of the heaven as continual comforters to the destroyers of self. unto whom i fastened the pillars of gladness, the lords of the righteous, and gave them vessels to water the earth with her creatures. they are the brothers of the first and the second, and the beginning of their own seats which are garnished with myriad ever-burning lamps, whose numbers are as the first, the ends, and the contents of time! therefore, come ye and obey your creation. visit us in peace and comfort. conclude us receivers of your mysteries; for w

SATANIC RITUALS

ey walk amongst us, and as we doth join them, so we stalk the night unseen as well, for only through the angles can we be seen, and those without see not; for their eyes are blinded by millstones of righteousness. i say unto thee who speaketh with, garbled tongue: i know well that which holds ye from leaving this cycle. i have glimpsed the hounds of the barrier, lying in wait for the souls of the righteous. they are the guardians of the cycles, and they lurk at the threshold of time, and their space-planes move about them, hiding them well. they move only through angles, though free are they not of the curved dimensions. strange and terrible are the hounds of the barrier, follow they consciousness to the limits of space. unseen they walk among thee, in places where the rites have been said

mposite is also influenced by what is referred to as "proper guidance" or "improper guidance" depending upon who is speaking. attainment of legal age enables one to "misguide" himself as he sees fit, and to assume the blame or take the credit for his own actions. inasmuch as all satanists would be considered "misguided" by the pious, we have no wish to offend further the sensibilities of the self-righteous by luring apple-cheeked boys and girls into "unholy rites and unspeakable orgies" virtually every unsuccessful (usually deservedly so) contemporary sect or cult which has deviated from established christian dogma has fallen because the pious majority has been outraged by said cult's traffic with underaged persons. admittedly, many of these cults have been little more than confidence game

SATANICON

e who recognize them in these respects will cause the essence of satan to appear, for they will become as satan himself: experiencing life as it should be brutal but honest, and enjoyable with a true hero to admire and worship a myth fashioned after oneself! a final thought on theism: fellow satanists by believing in the actual existenc4e of satan, and consequently his creator god you are no more righteous than a lowly xian, whom i don t consider righteous at all. by believing in the devil and god, you give xians further reason to believe; more of a reason to maintain and grow ever stronger in their beliefs, and justification for such beliefs. remember our enemy s creed rests upon a foundation of belief. before you can successfully work and advance against xianity, you must first destroy y

l sexual pleasures. complete sexual freedom is absolute, whether one is heterosexual, homosexual, bisexual or even asexual. such preferences are not in any way, pertinent in determining one s inherent value or place in society. as an established religion, we ve blatantly chosen to represent all that is considered xianly immoral, evil sinful, and we further accept and embrace this unholy stance as righteous reality undeniable parts and proclivities of human nature. historically, our kindred predecessors, ancient babylon, were renowned for their unrestricted sexual expression and taboo practices. likewise, our modern-day babylonian ethic regarding sex is, if someone or something tempts you; arouses you sexually, and you are within your personal mores and the laws of the land, you should feel

hell: darkened scapes ablaze, billowing sulphurous smoke; devils and demons, ravenous with immoral thoughts and actions, perpetrated against their adversaries who are consumed by fright, horror, and an obvious realization of helplessness. such is the natural and ever-enduring relationship between satanist/master and xian/slave; predator and prey. contrary to xianity s forbidden creationism stands righteous infernal creationism: the (re)creationism of one s infernal utopia the hellscape. it should be carefully thought out for this is the place where satanic imagination and will are the law; evil fantasy and instinctual will live. this is the domain of man s embodiment of evil; the living devil s place of righteous idolatry and personal inspiration his/her living hell. at least one room in o

and the kind of magickal techniques employed, the desired destruction of another may likely manifest itself initially as mishaps and/or general misfortune. the actual destruction of one s enemies may very well require more than one working and depending upon the situation and those involved, may require regular doses of potent expression from the curser and/or from his demons. although with most righteous curses, this isn t necessary. realize the following: if you honestly feel that you ve been deliberately wronged, and feel the perpetrator(s) is deserving of punishment (a curse, then you re justified; and in that justification lies punishment for the guilty. the essence of these black magickal theories of the antichrist religion are in alliance with natural law: the predator who is aware

SCHEM HA MEPHORESH

s works. 52nd angel name: amamiah sign: aries planet: sun degree: 15 20 meaning: covered in darkness. psalm 7:17: i will give thanks unto tetragrammaton according to his righteousness, and i will sing psalms unto the name of tetragrammaton most high. 53rd angel name: nangel sign: aries planet: venus degree: 20 25 meaning: caster down of the proud. psalm 119:75: i have known, 0 tetragrammaton that righteous are thy judgements, and in faithfulness hast thou humbled me. 54th angel name: nithael sign: aries planet: venus degree: 25-30 meaning: celestial king. psalm 103:19: tetragrammaton hath established his throne in heaven, and his kingdom ruleth over all. 55th angel name: mibahaih sign: taurus 22 planet: mercury degree: 0-5 meaning: eternal. psalm 102:12: but thou 0 tetragrammaton, shall en

oul hath been greatly troubled, and thou, tetragrammaton, how long. 59th angel name: herachael sign: taurus planet: saturn degree: 20 25 meaning: permeating all things. psalm 113:3: from the rising of the sun to the going down of the same, let the name of tetragrammaton be praised. 60th angel name: metzrael sign: taurus planet: saturn degree: 25 30 meaning: raising up the oppressed. psalm 145:17: righteous is tetragrammaton in all his ways, and holy in all his works. 61st angel name: vamibael sign: gemini planet: jupiter degree: 0 5 24 meaning: the name which is over all. psalm 118:2: let the name of tetragrammaton be praised from this time forth and for evermore. 62nd angel name: lahahel sign: gemini planet: jupiter degree: 5-10 meaning: supreme ens or essence. psalm 119:159: see how i ha

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

differently mesopotamians and ancient egyptians viewed their gods. the mesopotamian goddess innana (spelled inana in this translation) is described by her priestess enheduanna as fierce and capable of much destruction. the royal scribe nekht associates the egyptian sun god ra (also spelled re) with love and joy. the exaltation of inana lady of all the divine powers, resplendent [dazzling] light, righteous woman clothed in radiance, beloved of an and urac! mistress of heaven, with the great pectoral jewels, who loves the good headdress befitting the office of en priestess, who has seized all seven of its divine powers! my lady, you are the guardian of the great divine powers. like a dragon you have deposited venom on the foreign lands. when like ickur [god of storms] you roar at the earth

ation at a higher level, ultimately leading to wisdom and enlightenment and becoming one with brahma. guidelines for living another key belief of hindus has to do with how one s life should be organized, referred to as purusharthas. these activities are often called the four aims of hinduism or sometimes the doctrine of the fourfold end of life. the first three aims are dharma, referring to being righteous (obeying divine and moral laws) in religious and personal life; artha, or achieving prosperity (wealth) and success in material affairs, a sign of god s blessings; and kama, referring to gratification (rewards or pleasures) of the senses (that is, sexual, sensual, and mental enjoyment. these three aims are pursued by pravritti, or people who choose to live within the world. the fourth ai

me later, god appeared again, disguised as a visitor with two companions, and abraham proved himself a generous host to these world religions: biographies 5 abraham strangers. god let abraham know that he was going to destroy the cities of sodom and gomorrah because of their wickedness. abraham bargained with god in order to save lot, who still lived in sodom. god agreed that if he could find ten righteous people in sodom, he would spare the city. although he failed to find ten good people, god did warn lot and his family to leave the city before he destroyed it. lot s wife, however, was turned into a column of salt because, although she was told not to, she glanced back to look at the city as they ran away. after the destruction of sodom, abraham and his household moved to gerar, located

god with their every deed and word. ben eliezer began to share these ideas with others, conveying his message in short tales and parables, just as he had with the schoolchildren he once taught. his message was welcomed by the common folk among the jews of poland. to aid these people in their religious lives, he added a new functionary, or official, in judaism, the tzaddick. this translates to the righteous. this person had a highly developed spiritual awareness and could serve as a leader in the hasidic movement. ben eliezer was fond of saying that everything he accomplished was through prayer rather than study. he did not use prayer to ask for special requests, but simply to communicate with god and to feel as if he were one with him. ben eliezer believed that this oneness, when a person

god s spirit is reflected in each person. excerpt from the hidden words of baha u lla h part i. from the arabic preamble he is the glory of glories this is that which hath descended from the realm of glory, uttered by the tongue of power and might, and revealed unto the prophets of old. we have taken the inner essence thereof and clothed it in the garment of brevity, as a token of grace unto the righteous, that they may stand faithful unto the covenant of god, may fulfill in their lives his trust, and in the realm of spirit obtain the gem of divine virtue. 1: o son of spirit! my first counsel is this: possess a pure, kindly and radiant heart, that thine may be a sovereignty ancient, imperishable and everlasting. 2: o son of spirit! the best beloved of all things in my sight is justice; tu

s in thy heart; how it behooveth thee to be. verily justice is my gift to thee and the sign of my loving-kindness. set it then before thine eyes. 3: o son of man! veiled in my immemorial being and in the ancient eternity of my essence, i knew my love for thee; therefore i realm: kingdom. essence: spirit or heart. thereof: of it. brevity: the quality of being brief or short. token: a sign or hint. righteous: moral, good, honest. covenant: a promise or contract. counsel: advice, guidance. radiant: happy, joyful. sovereignty: rulership, seat of power or government. imperishable: undying. therefrom: from that. confide: tell a secret to or give something into someone s care. ponder: think over. behooveth: is right or necessary. verily: in truth, indeed. veiled: hidden, disguised. immemorial: ve

did not write the gathas to teach new followers about the religion. he wrote that gathas in praise of the zoroastrian god, ahura mazda( wise lord. the message of the gathas zarathushtra wrote in the gathas that there is one god, ahura mazda, and that everyone is able to receive god s message. zarathushtra also provided details on how people should behave. these included acquiring knowledge, being righteous (honest and respectable, and protecting nature. the amesha spentas, or bounteous immortals (also called holy immortals, help guide zoroastrians in life. the amesha spentas provide a channel of communication between humans and ahura mazda. they are thought by some to be actual beings and by others to be merely concepts, or ideas, to aid people. there are six immortal concepts that make up

SEPHER HA BAHIR

(psalm 119:160, the beginning of your word is truth. it is therefore called shamayim sham mayim (there is water) esh mayim (fire water. he said to them: this is the meaning of the verse (job 25:2, he makes peace in his the bahir 16 heights. he placed peace and love between them. may he also place peace and love among us. 60. we also say (psalm 119:164, seven times each day i praised you for your righteous judgement. they asked him, what are they? he replied, you do not look at it carefully. be precise and you will find them. 61. they asked him, what is the letter tzaddi? he said: tzaddi is a nun and a yod. its mate is also a nun and a yod. it is thus written (proverbs 10:25, the righteous (tzadik) is the foundation of the world. 62. they asked him: what is the meaning of the verse [with r

nst your will. 75. why does the torah say righteousness, righteousness twice? he said: because the scripture continues (psalm 18:13, at the glow opposite him. the first righteousness is literal righteousness (tzedek. this is the divine presence [i.e shekinah. it is thus written (isaiah 1:21, righteousness dwells in it. what is the second righteousness? this is the righteousness that frightens the righteous. is this righteousness charity (tzadakah) or not? he said that it is not. why? because it is written (isaiah 59:17, he put on righteousness like a coat of mail, and [a helmet of salvation on his head. his head is nothing other than truth. it is thus written (psalm 119l160, the head of your word is truth. truth is nothing other than peace. it is thus written [that king hezekiah said (isai

letter zayin in the word ozen (ear? we have said that everything that the blessed holy one brought into his world has a name emanating form its concept. it is thus written (genesis 2:19, all that the man called each living soul, that was its name. this teaches us that each thing s body was thus. and how do we know that each thing s name is its body? it is written (proverbs 10:7, the memory of the righteous shall be a blessing, and the name of the wicked shall rot. what actually rots, their name or their body [one must agree that it is their body] here too [each thing s name refers to] its body. 81what is an example of this? take the word for root shoresh (shin resh shin. the letter shin looks like the roots of a tree [resh is bent, since] the root of every tree is bent. and what is the fun

ake them willing. these are the ones who are willing to draw themselves away from this world. honour him, for it is in him that i rejoice, since he knows my name. from him it is fitting to take my lifted offering, as it is written (exodus 25:2, from each man whose heart makes him willing, you shall take my lifted offering. from he who makes himself willing. rabbi rahumai said [this refers to] the righteous and pious in israel who raise me over all the world through their merit. from them the heart is sustained, and the heart sustains them. 98. and all the holy forms oversee all the nations. but israel is holy, taking the tree itself and its heart. the heart is the beauty (hadar) of the fruit of the body. similarly, israel takes (leviticus 23:40, the fruit of a beautiful (hadar) tree. the d

other than you, and there is no former like our god. 101. rabbi berachiah sat and expounded: what is the lulav that we discusses? it is the 36 (lu) given over to 32 (lav. and how? he replied: there are three princes, the axis, the sphere and the heart. each one is twelve, and the three therefore constitute a sum of 36, through which the world is sustained. it is thus written (proverbs 10:25, and righteous is the foundation of the world. 102. we learned: there is a single pillar extending from heaven to earth, and its name is righteous (tzadik [this pillar] is named after the righteous. when there are righteous people in the world, then it becomes strong, and when there are not, it becomes weak. it supports the entire world, as it is written, and righteous is the foundation of the world. i

tending from heaven to earth, and its name is righteous (tzadik [this pillar] is named after the righteous. when there are righteous people in the world, then it becomes strong, and when there are not, it becomes weak. it supports the entire world, as it is written, and righteous is the foundation of the world. if it becomes weak, then the world cannot endure. therefore, even if there is only one righteous person in the world, it is he who supports the world. it is therefore written, and a righteous one is the foundation of the world. you should therefore take my lifted offering from him first. then (exodus 25:3, and this is the lifted offering that you should take from them from the rest. what is it? gold, silver and copper. 103. another explanation: it is written (exodus 25:2, and the sh

: it is the root of the tree. the letter shin is like the root of a tree. 119. what is this tree that you mentioned? he said: it represents the powers of the blessed holy one, one above the other. just like a tree brings forth fruit through water, so the blessed holy one increases the powers of the tree through water. what is the water of the blessed holy one? it is wisdom. it is the souls of the righteous. they fly from the fountain to the great pip, ascend and attach themselves to the tree. through what do they fly? through israel. whey they are good and righteous, the divine presence dwells among them. their deeds then rest in the bosom of the blessed holy one, and he makes them fruitful and multiplies them. 120. how do we know that the divine presence is called tzedek (righteous? it is

. it is thus written (genesis 1:3, and god said, let there be light, and there was light. 147. and rabbi yochanan said: there were two [types of] light, as it is written [let there be light] and there was light. regarding both of them it is written (genesis 1:4 [and god saw the light] that it was good. the bahir 37 the blessed holy one took one [of these types of light] and stored it away for the righteous in the world to come. regarding this it is written (psalm 31:20, how great is the good that you have hidden away for those who fear you, that you have accomplished for those who find shelter in you we learn that no creature could look at the first light. it is thus written (genesis 1:4, and god saw the light that it was good. it is furthermore written (genesis 1:21) and god saw all that

is the meaning of the verse (proverbs 4:2, i have given you a doctrine of good, my torah, do not abandon it. we say that this is the treasury of the oral torah. the blessed holy one said, this attribute is considered to be included in this world, and it is the oral torah. if you keep this attribute in this world, then you will be worthy of the world to come, which is the good stored away for the righteous. what is it? it is the force of the blessed holy one. it is thus written (habakkuk 3:4, and the glow will be like light [he has rays from his hand, and his hidden force is there. the glow that was taken from the first light will be like [our visible] light if his children keep the torah and commandment that i wrote to teach them. it is thus written (proverbs 1:8, hear my son, the admonit

commandments. if he is afflicted with suffering, he should accept it with love. he should not ask, since i am fulfilling the will of my maker and am studying the torah each day, why am i afflicted with suffering? rather, he should accept it with love. then he will be completely worthy of the way of life. for who knows the ways of the blessed holy one? regarding all things, one must therefore say, righteous are you, o god, and your judgement is fair. all that is done from heaven is for the good. 152. you said [that the sixth one was] his throne. have we then not said that it is the crown of the blessed holy one? we have said, israel was crowned with three crowns, the crown of priesthood, the crown of royalty, and the crown of torah above them all. what is this like? a king has a pleasing, b

SEPHER YETZIRAH WESTCOTT

the substance of creation in pure darkness, and men have spoken of these contemplations; it is that darkness spoken of in scripture, job xxxviii. 9 "and thick darkness a swaddling band for it" the sixteenth path is the triumphal or eternal intelligence, so called because it is the pleasure of the glory, beyond which is no other glory like to it, and it is called also the paradise prepared for the righteous. the seventeenth path is the disposing intelligence, which provides faith to the righteous, and they are clothed with the holy spirit by it, and it is called the foundation of excellence in the state of higher things. the eighteenth path is called the intelligence or house of influence (by the greatness of whose abundance the influx of good things upon created beings is increased, and fr

irtue of consistency among all numerations. the twenty-fourth path is the imaginative intelligence, and it is so called because it gives a likeness to all the similitudes which are created in like manner similar to its harmonious elegancies. the twenty-fifth path is the intelligence of probation, or temptation, and is so called because it is the primary temptation, by which the creator trieth all righteous persons. the twenty-sixth path is called the renewing intelligence, because the holy god renews by it all the changing things which are renewed by the creation of the world. the twenty-seventh path is the active or exciting intelligence, and it is so called because through it every existent being receives its spirit and motion. the twenty-eighth path is called the natural intelligence; b

SIFRA DETZNIYUTHA

and elohim said light will be, and light was.36 this is what is written, for he spoke,37 and it was.38 he is alone. then the line returns and becomes one v y v v hy y vhy,39 the latter (yod y) is the shekhinah below, just as the heh h is found to be the shekhinah.40 and they are balanced in weight. and the chayot rush forth and return.41 as it is written, elohim saw the light as-good.42 call the righteous as-good.43 therefore do they ascend in the weights. it was at first alone. but all things return into the unity, sister and brother combined one in another,44 in hy, like two lovers who embrace. six come out from the branch of the root of the body. the tongue speaks great things.45 5 this tongue is hidden between the yod y and the heh h, as it is written, that man shall say i am of the l

ll is within vhy.47 all are included in the tongue concealed in the mother, for it opens for that which egresses from it. the father dwells in the head, the mother in the middle, and there is a covering from this side and from that side. and woe unto him that uncovers their nakedness. and elohim said lights will be in the firmament of heaven.48 the male rules over the female as it is written, the righteous is the foundation forever.49 the yod y illumines both, and it illumines and passes on into the female. the yod y sets itself apart, ascends by its level higher and higher, and the female is darkened. and the mother is illumined and is opened out into her gates. the key, which contains the six, comes and covers up her gates, and it is unified below, with this one and that one, woe unto hi

ly one, blessed be he e.g. compassionate, gracious, etc. 3) there is according to the precious names of the holy one, blessed be he, like: ehyeh (i will be, hy, vhy, hvhy, el, elohim, tzuhva oth (host, shadhai (almighty, adonai (my master. 4) there is according to the ten sefiroth, like: malkuth, yesod, hod, netzach, tifareth, gevurah, gedulah, binah, hochmah, keter. 5) there is by mentioning the righteous ones, like the patriarchs, and the prophets, and the kings. 6) there is the form of songs and praises (for which there is a true tradition, and higher than these, 7) there is he who knows to prepare adornments unto his master, in a becoming fashion. 8) there is (the prayer) with the knowledge how to ascend from below upwards. 9) there is the he who knows to elicit the abundance from abov

of vast face. 3 the five chapters are the negatively existent roots of the tree and the four qabalistic worlds. the great hall (lkh, hekal) is the circular contraction(,vomo, tzimtzum, see etz hachayim, luria) into which the positively existent tree emanates. 4 not (al) is a common synonym for ayn ]ya, nothing, mysterious unknown at the roots of all things. 5 this person is one of the thirty-six righteous tzadikim upon whom the world depends. he sees everything as the ayn ]ya and relishes nothing in the creation that is made from the ayn ]ya. 6 the term weight is an allusion to the single combination of all the sefiroth; weights are individual sefirah. 7 face-to-face is the condition whereby small face (ze ir anafim) is turned toward vast face (arikh anafim, so no creation is manifest. 8

SIR WALLIS BUDGE EGYPTIAN MAGIC

stors, 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; and that, although they believed all these things and proclaimed their belief with almost passionate earnestness, they seem never to have f

hall of judgment, at the very beginning of his speech he says "homage to thee, o great god, thou lord of maati, i have come to thee, o my lord, and i have brought myself hither that 1 may behold thy beauties. i know thee, and i know thy name, and i know the names of the two and forty gods who exist with thee in this hall of maati" 1 but although the gods may be favourable to him, and he be found righteous in the judgment, he cannot make his way among the other gods of the underworld without a knowledge of the names of certain parts of the hall of maati. after the judgment he acquires the mystical name of "he who is equipped with the flowers and the dweller in his olive tree" and it is only after he has uttered this name that the gods say "pass onwards" next the gods invite him to enter th

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

chief priests and teachers of the law, and asked them where the christ was to be born. the egyptian and other eastern mysteries 93 one of the brahmans, asita, says of the buddha: this child is the one who will become a buddha, the savior, the leader to immortality, freedom, and the light. compare with this what happens in the gospel of luke: now there was a man in jerusalem called simeon, who was righteous and devout. he was waiting for the consolation of israel, and the holy spirit was upon him. when the parents brought in the child jesus to do for him what the custom of the law required, simeon took him in his arms and praised god, saying: lord, as you have promised you now dismiss your servant in peace. for my eyes have seen your salvation, which you have prepared in the sight of all pe

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

y and magic their scientific system, actually a form of witchcraft, is based on alchemy and magic. its process is one of universal motion, designed to purposely foment diabolical chaos so that order may come out of two dynamic competing forces, ordo ah chao. their objective is the great work, the changing of man created in god's image into the image of a serpent-being void of morality and void of righteous, just values. in other words, the great work is designed to create and produce a race of soul-less satanic creatures. to effect their great work, to transform and transmutate the world and humanity into the "new soul-less creature" heaven and earth must be destroyed, crushed, and thoroughly converted into a new paradigm. in essence, heaven and earth are to become hell. the will of satan

n.4 interestingly, other authoritative sources say that the "v" sign (the sign of the horny goat, or horned god) is practiced even today in satanic covens as a symbol of satanic benediction. in times past, it was just the opposite, being a sign of evil, of malediction, but today the twisted minds of satanic worshippers view evil as something good and desirable. what is malediction to the holy and righteous, to the satanist is a wonderful thing! a symbol of wrath and destruction the "v" sign as displayed by the hand is also used by illuminists in the form of the victory for the devil 519 letter v with two straight lines angled to meet at a point facing downward. it becomes a v device, or chevron, and has been adopted for the uniforms of military troops of some countries. resembling a downwa

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ree himself completely from the hebrew tradition that insisted upon some bodily form in the afterlife. however inconsistent it might appear to some students of theology, paul and his fellow first-century christian missionaries taught that while the immortal soul within was the most essential aspect of a person s existence, in order for a proper afterlife, one day there would be a judgment and the righteous would be rewarded with reconstituted bodies. the early church fathers began more and more to shape christian doctrines that reflected plato s metaphysical philosophy, but they remained greatly divided over the particular nature of the immortal soul. the platonists saw the soul as supraindividual and remaining within the universal cosmic soul after its final ascent to oneness with the div

rain whose vegetation pleases the unbelievers; then it withers, and you see it turning yellow, then it becomes straw. and in the hereafter there is grievous punishment, and forgiveness from god and good pleasure; whereas the present life is but the joy of delusion. muhammed speaks of the last judgment, after which there will be a resurrection of the dead which will bring everlasting bliss to the righteous and hellish torments to the wicked. the judgment will be individual. no soul will be able to help a friend or family member, he warns; no soul will be able to give satisfaction or to make intercession for another. while the doctrine of the resurrection of the body has never been abandoned in islam, later students of the qur an sought to define the soul in more metaphysical terms, and a b

ndary garden of eden in the bible. it is a beautiful place filled with trees, flowers, and fruits, but it really cannot be expressed in human terms. it is far more wonderful than any person could ever imagine. all who obey god and the apostle are in the company of those on whom is the grace of god of the prophets who teach, the sincere lovers of truth, the witnesses [martyrs] who testify, and the righteous who do good: ah! what a beautiful fellowship (qur an 4:69) hell is a place of torment, and, like the image held by many christians, a place of fire and burning. in the islamic teachings, neither heaven nor hell last throughout eternity. infinity belongs to allah alone, and there may exist various stages of paradise and hell for those souls who dwell there. m delving deeper ali, ahmed, tr

concept of the soul as the essential self that exists prior to the earthly body into which it is born and which survives the body s physical death. however, the old traditions retained the view that, an existence in 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 14 afterlife mysteries muhammedsays the last judgment will bring everlasting bliss to the righteous and hellish torments to the wicked. afterlife requires the restoration of the whole person. as jewish thinking on the afterlife progressed from earlier beliefs, a school of thought arose maintaining that during the arrival of the messiah, god would raise the dead to life again and pass judgment upon them rewarding the righteous and punishing the wicked. such a resurrection was viewed as

y, both israel and the gentile nations will be summoned to the place of judgment by the blowing of the great shofar (ram s horn) to awaken the people from their spiritual slumber. elijah the prophet will return and set about the task of reconciling families who have become estranged. the day when the lord judges will be dark, very dark, without a ray of light (amos 5:20. those who have maintained righteous lives and kept their covenant with god will be taken to the heavenly paradise. those who have been judged as deserving of punishment for their misdeeds will be sent to gehenna, to stay there for a length of time commensurate with the seriousness of their transgressions. m delving deeper jewish publication society translation. the tanakh. new york, 1992. sullivan, lawrence e, ed. death, a

ed throughout antiquity the soul expiates its sins in the darkness of the infernal regions and afterwards passes into new bodies, there to undergo new trials. reincarnation is not an approved doctrine in any of the orthodox christian, islamic, or judaic religions, which all hold fast to the belief that there is but one lifetime, one day of judgment, and a heavenly resurrection of the body for the righteous. reincarnation, the great wheel of return set in motion by one s karma, is accepted as a reality in the hindu and buddhist religions, as well as certain mystical sects in judaism and islam. in the early days of christianity, however, even the church s greatest leaders, such as st. clement of alexandria (150 215 c.e) in his exhortations to the pagans, stated their beliefs in the soul s pr

. the end of days (acharit ha-yamin) is bound up with the coming of the messiah, but before his appearance governments will become increasingly corrupt, religious schools will become heretical, the wisdom of the scribes and teachers will become blasphemous, young people will shame their elders, and members of families will turn upon one another. then, just prior to the arrival of the messiah, the righteous of israel shall defeat the armies of evil that have gathered under the banner of gog and magog, and the exiles shall return to the holy land. the world will be at peace and all people will recognize the one true god. with the advent of the messiah will come the great day of judgment in which the dead shall rise from their graves to begin a new life. during the period known as the world t

ll defeat the armies of evil that have gathered under the banner of gog and magog, and the exiles shall return to the holy land. the world will be at peace and all people will recognize the one true god. with the advent of the messiah will come the great day of judgment in which the dead shall rise from their graves to begin a new life. during the period known as the world to come (olam haba, the righteous will join the messiah in partaking of a great banquet in which all foods, even those previously judged impure, shall be declared kosher. all the many nations of the world will communicate in one language; the angel of death will be slain by god; trees and crops will produce fresh harvests each month; the warmth of the sun shall heal the sick; and the righteous will be nourished forever b

er false teachers who will produce great miracles and signs to trick god s chosen ones. no one knows when the son of man shall appear again coming on the clouds of heaven, jesus tells them, not even the angels. as in jewish apocalyptic tradition, christians also recognize that there must come the terrible time when the antichrist, summoning great powers of evil, will triumph for a period over the righteous believers and that there will be one last awful clash between the forces of good under the banner of christ and his angels and the minions of evil under the banner of satan. before that final battle in the valley of armageddon, the faithful may look for various signs to alert them that the end time, the apocalypse, has begun. drawing upon the apocalyptic traditions of his jewish backgrou

to regain his earthly kingdom. his former allies, the beast (the antichrist, the false prophet, and the hordes of babylon, were destroyed at armageddon, but there were some demons who escaped annihilation at the great battle who stand ready to serve their master. in addition to these evil creatures, satan summons gog and his armies of the magog nations to join them in attacking the saints and the righteous followers of god. although the vast multitude of vile and wicked servants of evil and grotesque monsters quickly surround the godly men and women, god s patience with the rebellious angel has come to an end. fire blasts down from heaven, engulfing and destroying the satanic legions and the armies of gog and magog. satan himself is sent to spend the rest of eternity in a lake of fire. and

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nd. the noises followed a pattern that seldom varied. they would begin in the kitchen, then suddenly fly up to visit a bed, knocking first at the foot, then the head. these seemed to be the ghost s warming-up exercises. after it had followed these preliminaries, it might indulge any spectral whim which appealed to it on that particular night. why do you disturb innocent children? wesley roared in righteous indignation one night as the knockings in the nursery became especially violent. if you have something to say, come to me in my study! 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 ghosts and phantoms 37 epworth rectory (fortean picture library) as if in answer to wesley s challenge, a knock sounded on the door of his study with such force that

l development should be humanity s foremost concern. apocalypse from the greek apokalupsis, meaning revelation. in the bible, the book of revelation is often referred to as the apocalypse. comes from many anonymous, second-century b.c.e. and later jewish and christian texts that contain prophetic messages pertaining to a great total devastation or destruction of the world and the salvation of the righteous. apothacary from the greek apotheke meaning storehouse. a pharmacist or druggist who is licensed to prescribe, prepare and sell drugs and other medicines, or a pharmacy where drugs and medicines are sold. apparition the unexpected or sudden appearance of something strange, such as a ghost. from the latin apparitus, past participle of apparere, meaning to appear. archaeologist a person wh

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

tes and their enormous wealth in europe. however, especially in france, the templars were becoming diminished in popularity, and the jealousies of the government had been aroused against them. lords, dukes, and princes were not only envious of the order fs burgeoning treasury, but they fumed over the templars f exemption from the burdens of taxation imposed by church and state on others. the self-righteous among the rulers and the people were indignant over the knights f pride, arrogance, and licentiousness, and rumors began to spread that the order had acquired heretical practices during their time in the east. in 1306, king philip iv (1268.1314) of france, called philip the fair, sought refuge for himself and the royal treasury in the templars f massive fortress in paris. the unruly mobs

he siege had been provoked by the terror tactics of the tong, which had been given almost a free hand by the manchu government to free the nation from the foreign imperialists whom they accused of exploiting the chinese people. gboxer h was the western name for this tong, derived from its symbol of a clenched fist. the true name of the tong was gi ho chuan, h which means the tong of gthe fists of righteous harmony. h the boxers believed that they could achieve the righteousness of their cause by force, and they depended greatly on supernatural elements to aid them in achieving invulnerability. they employed rituals compounded of self-hypnotism, mass-hysteria, and drugs. at the height of their ceremonies, the initiates reached a state of frenzy wherein they would smash their clenched fists

imparting of invulnerability was followed by the blood oath of the tong, in which each initiate drank a measure of blood. initially the violence of the boxers was directed against small christian missionary t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 36 secret societies thetrue name of the tong was gi ho chuan, h which means the tong of gthe fists of righteous harmony. h outposts, especially in the shantung province. the empress dowager, who became a regent after forcing her nephew from the throne, had encouraged the attacks. on her orders, imperial officers were ordered to assist the tong during the 55-day siege against the foreign legations. however, even before the various nations whose citizens were under attack sent relief forces to captu

ne of the men most responsible for keeping the fires of the inquisition burning brightly. the demonomanie was first published in paris in 1581 and again in 1616, 20 years after bodin fs death, as fleau des demons et des sorciers. in the first and second volumes of this monumental work, bodin offered his proofs that spirits communicate with humankind, and he itemized the various means by which the righteous might distinguish the good spirits from their evil counterparts. those men and women who seek to enter pacts with satan in order to achieve diabolical prophecy, the ability to fly through the air, and the power to shapeshift into animal forms are dealing with evil spirits. bodin acknowledged that he was well aware of spells by which one might summon incubi or succubi for carnal pleasure

that was faced with a decisive battle with the canaanite forces under sisera, took heart when he was told by the prophetess deborah, gfrom heaven fought the stars, from their courses they fought against sisera. h deborah was not the only seer who had knowledge of the stars. amos (5:8) speaks of god as ghe who made the pleiades and orion, and turns deep darkness into morning. h in malachi 4:2, the righteous are promised that the gsun of righteousness shall rise, with healing in its wings (rays. h babylonian priests developed and perfected a system of interpreting the phenomena observed in the heavens for the purpose of determining the will of the powers of heaven. the greeks enlarged the scope of astrology to include all the known sciences. empedocles, a greek philosopher of about 450 b.c.e

h of arimathea came into possession of the vessel following the crucifixion of jesus. as the story continues, joseph of arimathea was imprisoned for several years for expressing his faith that jesus was the messiah, the son of god. after being released, he traveled to britain and took the grail with him. when he died, the grail passed on to his descendants. the grail had magical qualities for the righteous, providing food and assurances of the grace of god. a few generations later, because of some transgression and a general lack of humility and virtue by keepers of the grail, the powers of the vessel were lost and its existence was virtually forgotten. the legend of the grail has been perpetuated through literature since the twelfth century, particularly in tales involving knights of came

velopment should be humanity fs foremost concern. apocalypse from the greek apokalupsis, meaning grevelation. h in the bible, the book of revelation is often referred to as the apocalypse. comes from many anonymous, second-century b.c.e. and later jewish and christian texts that contain prophetic messages pertaining to a great total devastation or destruction of the world and the salvation of the righteous. apothacary from the greek apotheke meaning gstorehouse. h a pharmacist or druggist who is licensed to prescribe, prepare and sell drugs and other medicines, or a pharmacy. where drugs and medicines are sold. apparition the unexpected or sudden appearance of something strange, such as a ghost. from the latin apparitus, past participle of apparere, meaning to appear. archaeologist a perso

THE GOD OF THE WITCHES

murder. here the ritual flagellation was, as is always the case, severe enough to draw blood, so though theking was not killed his blood was shed.as with rufus, the death of becket was known in many places on the same day on which it occurred orwithin a few hours of the event. at argentan a voice was heard crying horribly "behold, my blood cries fromthe ground to god more loudly than the blood of righteous abel who was killed at the beginning of theworld. the very night of the murder the news was known in jerusalem. the most remarkable story is of asmall boy of seven in the remote parts of devonshire, who announced to the company assembled at dinnerthat a "very good priest is dead and is just now killed; though the company laughed and were amused, theyheard in seven or eight days that the

THE KEY TO THE MYSTERIES

does not direct. now, when the instruments of fatality meet and collide, the stronger breaks or carries away the weaker; truly emancipated beings fear neither bewitchments nor mysterious influences. you may reply that an encounter with cain may be fatal for abel. doubtless; but such a fatality is an advantage to the pure and holy victim, it is only a misfortune for the assassin. just as among the righteous there is a great community of virtues and merits, there is among the wicked an absolute solidarity of fatal culpability and necessary chastisement. crime resides in the tendencies of the heart. circumstances which are almost always independent of the will are the only causes of the gravity of the acts. if fatality had made nero 253 a slave, he would have become an actor or a gladiator, a

THE MARTINIST OPERATIVE GENERAL RITUAL

w psalm 68 which the sons of israel intoned at the moment of combat, when the ark was being lifted and put on the shoulders of the levites. it applies here to the daemons: let god arise, let his enemies be scattered; let them also that hate him flee before him. as smoke is driven away, so drive them away; as wax melteth before the fire, so let the wicked perish at the presence of god. but let the righteous be glad; let him rejoice before god; yea, let them exceedingly rejoice. sing unto god, sing praises to his name; extol him that rideth upon the heavens by his name jah, and rejoice before him. a father of the fatherless, and a judge of the widows, is god in his habitation. god setteth the solitary in families; he bringeth out those which are bound with chains; but the rebellious dwell in

THE MIDDLE PILLAR

colors assigned to the sephiroth are related to the world of briah, whle the paths that connect them are given colors that correspond to the world of atziluth. the color that regardie suggests using for daath here (lavender, relates it to the world of atziluth. this implies that daath as a bridge or energy conduit has more in common with the paths of the tree than with the sephiroth. 14 "god" 15 "righteous of god" 16. elohirn gibor "god of battles" or "almighty god" 17. the "severity of god" william gray erroneously stated that the root of this name was khab, whch meant "to suffer, to feel pain, or make war" however, prominent golden dawn scholar adam p. forrest has pieced together the true origin of this name. according to forrest, the original archangel of mars was samuel-a name that mac

THE PATH OF KABBALAH

to be felt. hence, the study of kabbalah must be correctly aimed; the thought must be focused on studying the inner attributes that we still cannot see in us. all the world, partzufim, sefirot, names, everything the kabbalah speaks of exists in us and will be revealed in us, depending on the degree of our correction. we will find our inner moses and aaron, king david and the angels, the evil, the righteous and the 7 of 273 degrees of attainment called jerusalem, the temple and more. every word in the torah speaks of our own forces and the levels of our sensation of the creator. that is the only thing that the torah discusses. that is also the only thing we speak of in our daily lives, because we talk about our feelings. all we feel is the influence of the creator. every thing around us is

s during the study. studying other parts of the torah also awakens a certain spiritual illumination, but the intensity of the light during the study of kabbalah is much stronger than when studying other writings. however, one must make sure one is studying in the right path of instruction, otherwise he is liable to achieve the opposite result the more he studies, the more he ll feel himself to be righteous instead of feeling his own evil (which is the desired result. that would make it easier for him: just imagine studying for several months, each month feeling that you become meaner and meaner, can you call that sensation pleasant? not at all but this is nonetheless the truth! if you keep feeling better about yourself, then you are learning a lie, a pleasant one, but still a lie. on that

t happens as good and bad intermittently. it is as though he is in between them, not knowing precisely which mark to give them. the world of beria is called almost good. when one corrects one s vessels enough to ascend to the world of beria, he feels with growing certainty that the creator wants only what is best for him. hence, a person who has climbed to the world of yetzira is named incomplete righteous. when one ascends to the world of atzilut (called all good, he sees only good there, without a hint of evil. consequently, a person who has climbed to the world of atzilut is called righteous (he justifies the creator and thinks that what he is doing is right. it is all done in such a way that pains force us to rise ever higher. one s feeling constitutes his attitude toward the creator i

teacher. it is much like the process where the ahp of the superior (the teacher) lowers itself into the gar of the inferior (the student. reaching the ahp of the rabbi means to accept every act, thought and advice he gives. if the student unites with the ahp of his rabbi, the rabbi can raise him temporarily and show him what spirituality is. 79 of 273 when we read such books that were written by righteous men such as baal hasulam, rabbi shimon bar-yochay and rabbi baruch ashlag, we connect with them through the surrounding light that surrounds us and purifies our desires, meaning our vessels. therefore, when we read these books we must always remember who wrote them and what his spiritual degree was. that enables us to not only connect with the idea and the direction, but also with the br

ator, write books, lead and tutor students. once their task is accomplished, they depart to the spiritual world, but the possibility to connect with them and ask them remains. they can continue to advise and answer questions. it is even possible to feel how they clothe a person and act through him, depending of course on one s spiritual degree. anyone can feel within him the connection with these righteous people. these states are defined as the impregnation of the soul of the righteous. we feel them even now, indirectly, because we are following in their footsteps and learn by their books. in fact, the only world (spiritual state) that actually exists is the world of ein sof, a world of absolute adhesion with the creator. all the other sensations we feel, are but sections of that complete

own nature. the more evident the creator becomes, the more one perceives his egoism compared to him. this is the process of spiritual advancement. if, for example, one corrects 99 percent of himself, he still sees the one remaining percent as if through a magnifying glass that makes it look as big as the 99 corrected percent. he perceives that tiny grain as a horrible sin. such a person is called righteous. the greater the light that shines on us, the more we can perceive the bright and the dark inside us. meaning, when we do some work or when we study, we attain both the creator and ourselves. if all that one can feel is his own baseness he despairs. that is because he cannot feel the creator and his entire world grows dark before his eyes. but when these desperate states are over and one

ween the creator and the creature, how can he support and safe keep it? the creator created creation with opposite traits to his own, in order to assign them with the task of correcting these traits. in order to help them in the correction process, he built two opposite systems of worlds to serve the creatures. one who takes the right side, that of holiness, desire to bestow, is called living and righteous. he who takes the left side, that of uncorrected desires, meaning egoism, is considered dead, evil. all these states refer only to spirituality, when the light is either in the vessel (still, vegetative, and animate, or removed from it (only the still degree. when we say evil, we refer to people that have already attained the revelation of the creator, have entered the words of bya and a

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

ol. iii, p. 224. the irishman whose first question on landing at new york was his there a government in this country? h and on being told hyes, h instantly replied: gthen i fm agin it, h*1. must have travelled many a league along the road to adeptship, and if ten such men be found in any state at the same time, then a period of decadence may be said to have begun; but it is not every day that ten righteous men can be found in sodom; for the inhabitants of that city of the plains, like those of ephesus, traduce in every way those who threaten their occupation. gtherefore, o ananda, be ye lamps unto yourselves. be ye a refuge to yourselves. betake yourselves to no external refuge. hold fast to the truth as a lamp. hold fast as a refuge to the truth. look not for refuge to anyone besides your

THE ABYSS AND TABAET

fallen angel who beholds power in the noon tide sun. the serpent later with the use of seduction, tempted mankind to accept the gift of the black flame in the form of an apple, leading to the possibility of mankind being as gods if they chose to. tiamat may be a etymological form of what would become the adversary as ahriman/jahi or samael/lilith, the name itself being the enemy of the so-called righteous, depending on whoever associates with the term at that time. the origins of the adversary ahriman was first within the womb along with his brother, ohrmazd. ohrmazd had overheard zurvan whisper 'whichever of the two shall come to me first, him will i make king. upon hearing this ohrmazd told his brother of this ahriman ripped from the womb and came forth to his father zurvan. it was zurv

ghtening of inspiration and self-deification. this ancient spirit rises up from the oceans in our bodies and envenoms our spirit to the possibilities of our deification! from the great sleep does the adversary come forth as the balance of the feminine and masculine, the primal path of the black and red serpent. rahab, who makes the orbs of light dark with its presence, a shadow cast upon the self-righteous and weak. as ahriman did he first create the predators of the earth, wolves, serpents, flies, scorpions, did his fire of darkness create the six archdaevas who bring wisdom and power to mankind, against the mindnumbing arch-angels of ahura mazda. was it not jahi whose voice of inspiration rouse the dragon from his slumber, bringing chaos and motion into this world? yet ahriman brings ord

rein by such daevas are produced in the soil. one may go further to utilize the forces of chaos to bury nail clippings in some container with soil and within a period of one moon unearth them to use them as knives and spears in a cursing or death-causing ritual, it is suggested in the venidad that such nails empowered by daevas makes knives and falconed winged arrows which strike the sheep of the righteous. plutarch wrote of the rituals of the daeva-yasna in old times, that they would sacrifice the blood of wolves to ahriman by pouring such with herbs into the dark place, a hole or cave where the sun does not shine. unabated by akem-mano, by the hardness of his malignant riddles avesta venidad the staota or mantra which channels and focuses energy by sound is a tool of initiatory focus in

THE BOOK OF GATES

ay draw along him that hath created them' their food [i.e, the food of these gods] is of the funeral offerings, and their drink is from their cool waters, and their hands are on meat offerings among the akert regions of ament" on the right of the boat are twenty-four gods, the first twelve of whom are described as "those p. 92 who are at peace, the worshippers of ra" and the second twelve as "the righteous who are in the tuat" these beings are thus described by the accompanying text- p. 93 click to view nine of the gods who adore ra and are at peace. click to view (left) five of the righteous gods of the tuat (right) three of the gods who adore ra and are at peace. p. 94 "these [are they who] have worshipped (or, praised) ra upon earth, who uttered words of power against apep, who made the

on earth, p. 95 and who were not addicted to evil thought about the gods. they make their invocations in this gateway, they live upon maat (i.e, truth, and their cool waters are in their cisterns. ra saith unto them"'truth is yours, live ye on your food. ye yourselves are truth' and they have power over these their cool waters, which are waters of fire to those who have click to view seven of the righteous gods of the tuat. guilt and sin. and these gods say to ra-'let there be stability to the disk of ra. let him that is in the shrine have the mastery over it, and let the serpent [mehen] guard him well. may the flames of khuti which are in the corners of the hidden shrine grow stronger' and there shall be given to them meat in the place of peace in their circle" p. 96 the above passage ref

ds of the tuat. guilt and sin. and these gods say to ra-'let there be stability to the disk of ra. let him that is in the shrine have the mastery over it, and let the serpent [mehen] guard him well. may the flames of khuti which are in the corners of the hidden shrine grow stronger' and there shall be given to them meat in the place of peace in their circle" p. 96 the above passage refers to the "righteous who are in the tuat" on the left side of the boat of ra are: 1. the god tem, who is depicted in the form of an aged man, leaning heavily on a stick which he grasps in his right hand. 2. four male beings who are lying prostrate on their backs. 3. twenty male beings, with their backs bowed, and their arms tied together at their elbows behind their backs. the our beings are described as "th

THE HOLY BIBLE KING JAMES VERSION

the earth after his kind, two of every [sort] shall come unto thee, to keep [them] alive. 6:21 and take thou unto thee of all food that is eaten, and thou shalt gather [it] to thee; and it shall be for food for thee, and for them. 6:22 thus did noah; according to all that god commanded him, so did he. 7:1 and the lord said unto noah, come thou and all thy house into the ark; for thee have i seen righteous before me in this generation. 7:2 of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that [are] not clean by two, the male and his female. 7:3 of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth. genesis page 4 7:4 for yet seven days, and i will cause it to rain upon the earth forty day

and gomorrah is great, and because their sin is very grievous; 18:21 i will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, i will know. 18:22 and the men turned their faces from thence, and went toward sodom: but abraham stood yet before the lord. 18:23 and abraham drew near, and said, wilt thou also destroy the page 9 genesis righteous with the wicked? 18:24 peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that [are] therein? 18:25 that be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: shall not the judge of all the earth do right? 18:26 and t

enture there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that [are] therein? 18:25 that be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: shall not the judge of all the earth do right? 18:26 and the lord said, if i find in sodom fifty righteous within the city, then i will spare all the place for their sakes. 18:27 and abraham answered and said, behold now, i have taken upon me to speak unto the lord, which [am but] dust and ashes: 18:28 peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for [lack of] five? and he said, if i find there forty and five, i will not destroy [it] 18:29 and he s

esh and shur, and sojourned in gerar. 20:2 and abraham said of sarah his wife, she [is] my sister: and abimelech king of gerar sent, and took sarah. 20:3 but god came to abimelech in a dream by night, and said to him, behold, thou [art but] a dead man, for the woman which thou hast taken; for she [is] a man s wife. 20:4 but abimelech had not come near her: and he said, lord, wilt thou slay also a righteous nation? 20:5 said he not unto me, she [is] my sister? and she, even she herself said, he [is] my brother: in the integrity of my heart and innocency of my hands have i done this. 20:6 and god said unto him in a dream, yea, i know that thou didst this in the integrity of thy heart; for i also withheld thee from sinning against me: therefore suffered i thee not to touch her. 20:7 now there

the harlot; and also, behold, she [is] with child by whoredom. and judah said, bring her forth, and let her be burnt. 38:25 when she [was] brought forth, she sent to her father in law, saying, by the man, whose these [are, am] i with child: and she said, discern, i pray thee, whose [are] these, the signet, and bracelets, and staff. 38:26 and judah acknowledged [them] and said, she hath been more righteous than i; because that i gave her not to shelah my son. and he knew her again no more. 38:27 and it came to pass in the time of her travail, that, behold, twins [were] in her womb. 38:28 and it came to pass, when she travailed, that [the one] put out [his] hand: and the midwife took and bound upon his hand a scarlet thread, saying, this came out first, 38:29 and it came to pass, as he drew

me a nation. 9:25 and the hail smote throughout all the land of egypt all that [was] in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field. 9:26 only in the land of goshen, where the children of israel [were] was there no hail. 9:27 and pharaoh sent, and called for moses and aaron, and said unto them, i have sinned this time: the lord [is] righteous, and i and my people [are] wicked. 9:28 intreat the lord (for [it is] enough) that there be no [more] mighty thunderings and hail; and i will let you go, and ye shall stay no longer. 9:29 and moses said unto him, as soon as i am gone out of the city, i will spread abroad my hands unto the lord [and] the thunder shall exodus page 36 cease, neither shall there be any more hail; that thou m

ce a poor man in his cause. 23:4 if thou meet thine enemy s ox or his ass going astray, thou shalt surely bring it back to him again. 23:5 if thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him. 23:6 thou shalt not wrest the judgment of thy poor in his cause. 23:7 keep thee far from a false matter; and the innocent and righteous slay thou not: for i will not justify the wicked. 23:8 and thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous. 23:9 also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of egypt. 23:10 and six years thou shalt sow thy land, and shalt gather in the fruits thereof: 23:11 but the sev

, and come, defy israel. 23:8 how shall i curse, whom god hath not cursed? or how shall i defy [whom] the lord hath not defied? 23:9 for from the top of the rocks i see him, and from the hills i behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations. 23:10 who can count the dust of jacob, and the number of the fourth [part] of israel? let me die the death of the righteous, and let my last end be like his! 23:11 and balak said unto balaam, what hast thou done unto me? i took thee to curse mine enemies, and, behold, thou hast blessed [them] altogether. 23:12 and he answered and said, must i not take heed to speak that which the lord hath put in my mouth? 23:13 and balak said unto him, come, i pray thee, with me unto another place, from whence thou mayest se

] your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, surely this great nation [is] a wise and understanding people. 4:7 for what nation [is there so] great, who [hath] god [so] nigh unto them, as the lord our god [is] in all [things that] we call upon him [for] 4:8 and what nation [is there so] great, that hath statutes and judgments [so] righteous as all this law, which i set before you this day? 4:9 only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons sons; 4:10 [specially] the day that thou stoodest before the lord thy god in horeb, when the lord said unto me, gather me t

o the blessing of the lord thy god which he hath given thee. 16:18 judges and officers shalt thou make thee in all thy gates, which the lord thy god giveth thee, throughout thy tribes: and they shall judge the people with just judgment. 16:19 thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous. 16:20 that which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the lord thy god giveth thee. 16:21 thou shalt not plant thee a grove of any trees near unto the altar of the lord thy god, which thou shalt make thee. 16:22 neither shalt thou set thee up [any] image; which the lord thy god hateth. 17:1 thou shalt not sacrifice unto the lord thy god

TYSON DONALD SOUL FLIGHT

rom grace of adam. after shattering the gate of brass and bars of iron that closed the entrance to hell, jesus caused the chains to fall off those languishing in hell and led them up to heaven, where they encountered two others who had ascended in the flesh. chapter four: religious bilocation 53 thus he went into paradise holding our forefather adam by the hand, and he handed him over and all the righteous to michael the archangel. and as they were entering the gate of paradise, two old men met them. the holy fathers asked them "who are you, who have not seen death nor gone down into hades, but dwell in paradise with your bodies and souls" one of them answered "i am enoch, who pleased god and was removed here by him. and this is elijah the tishbite. we shall live until the end of the there

that darkness spoken of in scripture, job xxviii. 9 'and thick darkness a swaddling band for it" 16. chokmah to chesed hebrew letter: vau tarot trump: v the hierophant correspondence: taurus "the sixteenth path is the triumphal or eternal intelligence, so called because it is the pleasure of the glory, beyond which is no other glory like to it, and it is called also the paradise prepared for the righteous" 17. binah to tiphareth hebrew letter: zayin tarot trump: vi the lovers correspondence: gemini chapter thirteen: pathworking 235 "the seventeenth path is the disposing intelligence, which provides faith to the righteous, and they are clothed with the holy spirit by it, and it is called the foundation of excellence in the state of higher things" 18. binah to geburah hebrew letter: cheth t

d it is so called because it gives a likeness to all the similitudes which are created in like manner similar to its harmonious elegancies" 25. tiphareth to yesod hebrew letter: samekh tarot trump: xiv temperance correspondence: sagittarius "the twenty-fifth path is the intelligence of probation, or temptation, and is so called because it is the primary temptation, by which the creator trieth all righteous persons" chapter thirteen: pathworking 237 26. tiphareth to hod hebrew letter: ayin tarot trump: xv the devil correspondence: capricorn "the twenty-sixth path is called the renewing intelligence, because the holy god renews by it all the changing things which are renewed by the creation of the world" 27. netzach to hod hebrew letter: pe tarot trump: xvi the blasted tower correspondence:

ry arrows and naked sword blades that are hurled down upon their heads. the god of the place is the chief gatekeeper, who does not reveal himself directly, but stays in the shadows of the building above the gate while speaking in a deep, threatening voice to those below. 16. sowelu literal meaning: lightning or solar ray general sense: fire from the heavens, divine intervention, an omen, portent, righteous wrath, retribution, judgment, justice, fulfillment of karma sowelu is a land of desert sands that so shimmers and blazes with the reflected brightness from the noontime sun that no details can be distinguished through the rising waves of heat. even the sky itself is bleached by the sunlight to a pallor that shows only a trace of blue. the wind sounds high overhead with a roar that is lik

TYSON DONALD THE POWER OF THE WORD

, and to act as they were designed by their creator to act in the universe. he is saying: come forth into manifest being, and by this coming forth realize your purpose, which until this manifestation has been latent and unrealized. the sixth key the spirits of the fourth angle are nine, mighty in the firmaments of waters; whom the first hath planted as a torment to the wicked and a garland to the righteous, giving unto them fiery darts to van the earth, and 7699 continual workmen; whose courses visit with comfort the earth, and are in government and continuance as the second and the third. wherefore, harken unto my voice: i have talked of you and i move you in power and presence, whose works shall be a song of honor and the praise of your god in your creation. analysis of the sixth key the

nce is to genesis 1:6-7. there is also something in alchemy called firmamental water, described as a liquid as pure as the firmament. kelley, who was an accomplished alchemist, would certainly have been familiar with this term, which was in common use in his day. again we find the familiar theme of judgment. the "mighty" angels of the fourth angle are "a torment to the wicked and a garland to the righteous" they accomplish this discrimination through "fiery darts" with which they "van the earth" a dart is the old word for arrow. van has two basic meanings. to van is to winnow the chaff from grain by tossing it up into the wind and catching it upon a large, flat shovel. to van also means to fly, since van 202 tetragrammaton is another word for wing, and in this sense was sometimes applied t

he devil is come down unto you, having great wrath, because he knoweth that he hath but a short time (rev. 12:7-9, 11-2. it is vital to grasp that the imagery in the keys is apocalyptic if we are to gain any understanding of its meaning. in using the keys, the magician, speaking as the voice of the heavenly christ, is calling through the gates of the watchtowers the wrathful angels and spirits of righteous judgment that will bring about the final destruction of the universe. the annihilation of the universe is a cause for rejoicing in heaven, because all division and diversity that arose with the creation of the world will be reduced to perfect harmony once again. however, it is a cause for terror and mourning upon the earth, because all created things will meet their end in pain and confu

key is the seventh, and even in the seventh key there is a double meaning-the virgins of the east are appareled with appendix a: the keys 22 1 bright ornaments after the manner of harlots. it may be these same virgins who become the "lanterns of sorrow" in the twelfth key and provoke the lust and wrath of men in the thirteenth, although it is equally possible that the virgins of the east are the righteous sealed with the mark of god in their foreheads, as i explained in the commentary on the seventh key. in either case, the apocalypse draws nearer as the keys progress. this is understandable, because the successive vibration of the keys is intended to provoke the end of the world. although this is not clearly stated, it is implied in a passage delivered by the angel ave to kelley on june

open the mysteries of your creation; be friendly unto me, for i am the servant of the same your god, the true worshiper of the highest. analysis of the fourteenth key the twenty-four elders seated around the throne of the heavenly christ are here presented as male when they act upon the angry will of god to punish the wicked, but female when they act as agents of an even-handed god to restore the righteous with justice. their sex depends upon their function, as does every other aspect of their natures. it should be noted that the sexes are here the inverse of those that appear in the kabbalah, and in the preceding text dealing with the twelve occult (female) banners of severity and the twelve overt (male) banners of mercy. in the kabbalah it is the left, female side of the sephirothic tree

f aemeth, concerning which the angel uriel says "this seal is not to be looked upon without great reverence and devotion (james, the enochian magick of dr. john dee, p. 37, transcribed from dee's de heptarchia mystica, sloane 3191. because of the dominance of apocalyptic appendix a: the keys 227 imagery throughout the keys, i am more inclined to think it refers to the seal on the foreheads of the righteous. the sixteenth key 0 thou second flame, the house of justice, which hast thy beginning in glory, and shalt comfort the just; which walkest on the earth with feet 8763 that understand and separate creatures: great art thou in the god of stretch-forth-and-conquer. move and show yourselves; open the mysteries of your creation; be friendly unto me, for i am the servant of the same your god

, which hast thy beginning in glory" glory or splendor is the name of the eighth sephirah, hod, which is positioned just below geburah on the left side of the tree of the sephiroth, the side of severity and judgment. it is said that the second flame will "comfort the just" because it is the task of this angel, or class of angels, to send its ministers walking the face of the earth to separate the righteous from the wicked, so that the punishment of god will fall only on the wicked. that is why the active power of this angel is its "feet" rather than the more common "wings" these feet must both "understand and separate" signifying that the second flame has the power to look into the very hearts of human beings. for this purpose, its ministers must go among men and women in human guise unrec

h-in-anger is the god of the lamps, the wings, and the third flame collectively, since these three share a common purpose, and to this extent, a common identitythe stirring up of vexation upon the earth. wrath-in-anger is in the original enochian a compound composed of the words vonpo-vnph, which may be translated "wrath-wrath" or "wrath of wrath" this is uncontrolled wrath distinguished from the righteous wrath of judgment-it is the unthinking wrath of fury that smites friend and foe alike without discrimination. this is the very emotion the wings of the third flame seek to breed among human beings. their god, whose will directs their actions and shapes their forms, is the god of strife. the third flame is told to "gird up thy loins" or prepare for the coming battle. this is a very common

as characterized as philologically impossible. it is a nomen ineffabile, that is to say, inexpressible, because the vowels thereto belonging are now unknown, having passed out of memory after the destruction of the temple in the year 70 a.d. there is an explanatory talmudic tradition that the utterance of the sacred name was 252 tetragrammaton prohibited at the death of the high priest simeon the righteous. when it is said that the pointing of adonai or elohim is substituted by massoretic practice for the lost vowels, this does not mean that there was an attempt to pronounce the name with their aid but that one of the alternatives was to be used instead. it will be remembered that god is made to say in the zohar: my name is written yhvh but is read adonai (the holy kabbalah 119291 [new hyd

UNLEASHING THE BEAST

to be a remarkable reflection of the era in which he was born. while deliberately setting out to overthrow all established values, he was perhaps only expressing the darker underside or "secret life" of the victorian world in which he was raised: crowley was a contemporary of freud; he grew out of the matrix of victorianism..he was one of many who helped to tear down the false, hypocritical, self-righteous attitudes of the time. what is peculiar in crowley s case it not that he chose evil but that in his revolt against his parents and god he set himself up in god s place.xxvi and perhaps nowhere was crowley's simultaneous reflection of and revolt against the world in which he lived more apparent than in his volatile sexual life -144- ii. the beast with two backs: crowley in the context of

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

. but the cow moved on her way, and carried ra to het-ahet, a town of the nome of mareotis, where in later days the right leg of osiris was said to be preserved. meanwhile darkness covered the land. when day broke the men who had repented of their blasphemies appeared with their bows, and slew the enemies of ra. at this result ra was pleased, and he forgave those who had repented because of their righteous slaughter of his enemies. from this time onwards human sacrifices were offered up at the festivals of ra celebrated in this place, and at heliopolis and in other parts of egypt. after these things ra declared to nut that he intended to leave this world, and to ascend into heaven, and that all those who would see his face must follow him thither. then he went up into heaven and prepared a

ying about in a quarter of the town. dig thou out from me the poison which riseth and is in every member of him that is under the knife. keep thou watch over him. by means of thy words. verily let thy name be invoked this day. let thy power (qefau) come into being in him. exalt thou thy magical powers. make me to live and him whose throat is closed up. then shall mankind give thee praise, and the righteous) shall give thanks unto thy forms. and all the gods likewise shall invoke thee, and in truth thy name shall be invoked this day. i am horus [of] shet[enu "o thou who art in the cavern,[fn#227] o thou who art in the cavern. o thou who art at the mouth of the cavern. o thou who art on the way, o thou who art on the way. o thou who art at the mouth of the way. he is urmer (mnevis) who appro

WESTERN MANDALAS OF TRANSFORMATION SR AL

er 15. al-mani.the withholder 16. al-muti.the giver 17. al-mughni.the enricher 18. al-ghani.-the independent 19. al- ami.the collector 20. al-muksit.the equitable 21. dhu'l-jalah wa'l ikram.the lord of majesty and liberality 22. malik ul-mulk.the ruler of the kingdom 23. ar-ra'uf.the kind 24. al-afuw.the pardoner 25. al-muntakim.the avenger 26. at-tawwab.the acceptor of repentance 27. al-barr.the righteous 28. al-wali.the governor 29. al-batin.the hidden 30. az-zahir.the evident 31. al-akhir.the last 32. al-halim.the clement the 99 islamic god-names 33. al-azim.the grand 34. al-ghafur.the forgiving 35. ash-shakur.the grateful 36. al-ali.the exalted 37. al-kabir.the great 38. al-hafiz.the guardian 39. al-mukit.-the strengthener 40. al-hasib.the reckoner 41. al-jalil.the majestic 42. al-kari

for grounding, stability, and making ideals concrete. higher intuition. patience. negative: hatred and discord. impatience and coldness. brooding, irksome, autocratic. jupiter: positive: good judgment, direction, honor- benevolent power, expansion, contentment. optimism. spirituality and devotion. mercy and generosity. negative: hypocrisy, pride, dogmatism. smugness and greed. exorbitant and self-righteous. mars: positive: dynamic action and energy. ambition, physical strength, courage. willpower, vitality, and anger (constructive. enthusiasm, resolution, self-assurance. efficient and valiant. negative: haste, aggression, hostility. anger (destructive, cruelty, resentment, manipulation. self-doubt. planet sun moon mars mercury jupiter venus saturn pluto element best place for working fire

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

serve the natural laws in operation in the world around you, and live by them. from following them, you will learn the morality of modesty, moderation, compassion, and consideration (not just one society s rules and regulations, the wisdom of seeing things as they are (not of merely collecting facts about them) and the happiness of being in harmony, with the way (which has nothing to do with self-righteous spiritual obsessions and fanaticism. and you will live lightly, spontaneously, and effortlessly. illusions te of piglet pg. 109 we will begin our examination of illusions with a narrative concerning the perception of illusions, which show that it all depends on how one looks at things. the first is by the tao writer lieh-tse: a man noticed that his axe was missing. then he saw the neighb

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

he world; at the garden of eden; at the tower of babel; at sodom; in egypt, see exodus iii. 8; at the red sea, psalm cviii. 9; on mount sinai; at the temple; in the pillar of cloud; on the mount of olives, see zechariah xiv. 4; the 10th is omitted in the original reference, avoth d rabbi nathan, chapter 34. there are 10 hebrew words to designate idols and 10 for joy. sodom was to be spared for 10 righteous men; gideon took 10 servants to destroy the altar of baal; boaz chose 10 witnesses for his marriage with ruth; joab s armor was borne by 10 young men. jesus speaks of 10 talents, 10 cities, 10 pieces of silver and gave a parable of 10 virgins. the tabernacle has many 10 dimensions. there are 10 bible names of god, 10 canticles, and 10 necessaries for man s life. ecclus. 39. 26. there wer

; alhim; ihvh tzbavt; al chi; adni, or 4, 3, 4, 2, 5, 2, 5, 4, 5, 2, 2, 4=42. it is very curious that the ten sephiroth which denote the attributes of god will show, when these letters are added together, and a v added for and before the last one, this same number 42; if chesed be called gedulah, as was common among kabalists. 45. the number of adam, adm. the world is preserved for the sake of 45 righteous persons. chullin, 92. 48. there have been 48 prophets in israel. 48 cities were assigned to the levites. 49. moses received 49 reasons for the cleanness and uncleanness of each thing; so says the talmud. 50. the number of the gates of binah (binh) the understanding. the kabalah states that even moses only reached the 49th. see my sepher yetzirah, third edition, 1911. numbers--th eir occu

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

ll be destroyed for it will be restored to its mother. and this is the secret of sabbath, but sabbath does not return to her root, to binah, but rather binah illumines her, not by means of the six extremities, the six days of creation, and she is equivalent to her, and thus the time for copulation [zeman haziwwug] is in it. the world-to-come, however, is in the pattern of yom kippur. and then the righteous sit with their crowns on their heads,207 the crown of her husband [ateret ba lah, and then there is no eating, no drinking, no procreation, as on yom kippur, the gradation of binah, as it says in the tiqqunim,208 for then she is in the secret of the crown [taga, a diadem on the head, and whoever makes use of the crown perishes [we-khol ha-mishttammesh be-taga halaf],209 for there is no i

sion consisted of trying to join the other moment to the king. to comprehend the import of the expression other moment, et ahra, it is necessary to mull over the meaning of the word et.243 rashbi established the intent of this term when interpreting the expression be-itto in the verse latet okhlam be-itto, to give them food in his time (ps 104:27: this is the matrona who is called the time of the righteous one [itto de-saddiq, and thus all await this moment. 244 we may deduce, therefore, that the word et is one of the indexical markers of matrona, a commonly used designation of shekhinah or malkhut in zoharic derashot, the tenth of the sefirotic emanations, a point we encountered above in the exposition of a passage in karo s mystical diary. this is the intent as well of the expression mom

ne [itto de-saddiq, and thus all await this moment. 244 we may deduce, therefore, that the word et is one of the indexical markers of matrona, a commonly used designation of shekhinah or malkhut in zoharic derashot, the tenth of the sefirotic emanations, a point we encountered above in the exposition of a passage in karo s mystical diary. this is the intent as well of the expression moment of the righteous one, itto de-saddiq, that is, the moment, engendered as feminine, belongs to the saddiq, the righteous one, a standard reference in kabbalistic lore to the ninth emanation, yesod, the phallic potency of the divine.245 the moment of the righteous one symbolizes the union of shekhinah and yesod, an incorporation that portends the messianic redemption, which seems to me to be the underlying

rything that the holy one, blessed be he, created in his world, he gave its name in accordance with its matter 142 chapter four [inyano, as it is written, whatever adam called each living creature, that would be its name (gen 2:19, that is, its very being was in this way [hu gufo hawei kakh. whence do we know that its name was its very being [di-shemo gufo hawei? as it is written, the name of the righteous is invoked in blessing, but the name of the wicked rots (prov 10:7. does his name rot? rather his being [gufo. here also [the name] is its very being [hakha nami gufo. what is this like? the root of the tree [shoresh ha-ilan, and the root of the tree is bent [me uqam. the second shin [in the word shoresh, what is its function? to teach you that if you take a branch and plant it, the root

more precisely, the circumcised phallus, which is the vantage point, the angle of vision, whence the male-female polarity is specularized. the phallocentric orientation in relation to the letter nun is indicated overtly in another passage in the bahiric anthology, which, in my opinion, preserves an older mythologoumenon: what is saddi? yod nun, saddi and his mate, yod and nun. thus it is written, righteous, foundation of the world [saddiq yesod olam (prov 10:25. 47 orthographically, saddi can be decomposed into yod perched on top of nun, an alignment that expresses symbolically the privileged posture of man and woman cohabiting. the letter is a sign that brings to mind the image of sexual union, but that image itself portends something other than what it is, namely, the phallic potency of

he world [saddiq yesod olam (prov 10:25. 47 orthographically, saddi can be decomposed into yod perched on top of nun, an alignment that expresses symbolically the privileged posture of man and woman cohabiting. the letter is a sign that brings to mind the image of sexual union, but that image itself portends something other than what it is, namely, the phallic potency of god, saddiq, yod-nun, the righteous one who is the foundation of the world. the contextualization of both genders in the masculine eradicates sexual difference, not by creating the space for genuine otherness either through a rming two irreducible identities (there is both male and female) or by moving beyond dimorphic polarities altogether (there is neither male nor female) but by positing the reign of the same, which i i

offered for the closed mem, one that leads the reader deeper into the maze of rabbinic myth. the earth is said to have opened its mouth and beseeched god to ignore the urging of the attribute of judgment. imploring god to make hezekiah the messiah, the earth promised to offer a song in his place. the prooftext cited to bolster the argument is from the end of the earth we hear songs, glory to the righteous one [mi-kenaf ha-ares zemirot shama nu sevi lasaddiq (isa 24:16. the angelic archon of the world (sar ha-olam) intercedes on behalf of the earth, master of the world! perform his will [sivyono] for this righteous one, but a voice from heaven (bat qol) responds by citing the continuation within mem/ returning forward 149 of the verse, it is a mystery to me, it is a mystery to me (razi li

f of the earth, master of the world! perform his will [sivyono] for this righteous one, but a voice from heaven (bat qol) responds by citing the continuation within mem/ returning forward 149 of the verse, it is a mystery to me, it is a mystery to me (razi li razi li. according to the rabbinic homilist, these words herald that hezekiah would not be proclaimed messiah, for the redeemer, who is the righteous one (saddiq, remains hidden with god, an occlusion encoded in the closed mem of le-marbbeh. when the prophet inquires how long this concealment will last, the voice from heaven responds by citing the rest of the verse: the faithless have acted faithlessly; the faithless have caused faith to be veiled (bogdim bagadu u-veged bogdim bagadu. the almost incantational utterance informs us that

mentioned twice, corresponding to two lights in the divine realm, the world-tocome and the glorious throne, which is its dwelling. the lower light discloses the upper light in the manner that it is concealed. thus, the bahiric text continues: r. yohanan said there were two great lights. and concerning both of them it says, it was good. and the holy one, blessed be he, took one and hid it for the righteous in the future to come,76 as it is written, how great is your goodness that 152 chapter four you hid for those who fear you, that you did for those who take refuge in you in the full view of men (ps 31:20. this teaches that no creature could contemplate [lehistakkel] the first light, as it is written, and god saw all that he made, and behold it was very good (gen 1:31, it was shining and

y of torah, and the treasure of the oral torah.79 the eschatological imagery culled from rabbinic dicta is theosophically transformed in the bahiric text, or, to state it more prudently, the theosophic intent is rendered more explicit in the bahir: the world-to-come is an epithet for the supernal light, which is the concealment of the glory, the fragment of light withdrawn and stored away for the righteous. from the residue of light emanates the lower light, the shekhinah, the attribute that comprises the thirty-two paths of wisdom. to move still closer to our goal of ascertaining how the world-to-come relates to the issue of temporality we would do well to consider yet another bahiric passage: r. berechiah sat and expounded: how is it that every day we speak of the world-tocome [olam ha-b

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ging) 04-karr/nu prepared (i have) aberameji prepared (are) aberamiji promise biro, aisaro provided (he) abdas.asa providence vareryi r reasoning creatures 1corediziz receivers eda naia rejoiceth (he) kahl&lann rejoiceth kahinu-lann remain pa-witza remembrance papanora rei811 (i) sonnfa reigneth (which) bojira repent (i) iviocioabe requireth (it or he) uniji rest not pajeipi reveal, revealest odo righteous (the) samueliji righteousness (the divine) baconibe righteous.(00 piarnoel, balatohe rich iasi" rise torzodu rise (shall) torzoduel robe mabezoda rock patiranutza rod cabe run (let it) paremeji s saith (he) gohoo salt (of) bali; same (the) elela save (example) 0, me, ca, repe say (i) gohoosa say (we) gohia saying gohola said (it is) gohulim said (they have) gohonn saith the first gohe-et

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