Michael Wynn's Occult Reference Library
ROSE,ROSES

Return to Occult Library Index

0 0

that every high hill, and banks of long continuance, should be cast down, and valleys filled up, to make even the ground, that israel may go safely in the glory of god, 8 moreover even the woods and every sweetsmelling tree shall overshadow israel by the commandment of god. 9 for god shall lead israel with joy in the light of his glory with the mercy and righteousness that cometh from hhi (place rose, cup, paten of bread and salt, lamp, cross and triangle upon the altar (the candidate must be blindfolded and tied thrice around the waist (hierophant knocks once) kerux (goes to the east, and faces west "hekas! hekas! este be beloi (returns to the southeast and faces east) bell/ hierophant (holds up the sceptre, faces west, and knocks once "fraters and sorors of the hermetic order of the gol

e light shinneth in the darkness (hierophant, hiereus and hegemon all knock once in that order. the knocks are given before the words are said in the following) hierophant (knocks "khabs" hiereus (knocks "am" hegemon (knocks "pekht" hiereus (knocks "konx" hegemon (knocks "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extension (the kerux removes the rose, cup, paten of bread and salt and the lamp from the altar, leaving the cross and triangle only) hierophant "fraters and sorors of the golden dawn of the outer in the temple of isis mighty mother, i have recieved a dispensation from the chiefs of the second order to duly admit_ to the grade of neophyte. honored hegemon, instruct the candidate to hold himself/herself/themselves in readiness for

light" hierophant "let the mystical circumambulation take place on the pathway of light (kerux leads the way followed by the hegemon, the candidates, the hiereus, stolistes and dadouchos, in that order. the kerux, stolistes, dadouches, and candidates circumambulates three times) hierophant "take your station in the northwest part of the temple (neophyte moves to the northwest (kerux replaces the rose, cup, lamp and paten into their proper place on the altar) hierophant "the threefold cord bound about your waist was the image of the threefold bondage of mortality, which amongst the initiated, is called earthly or material inclination that has bound into a narrow place, the once binding soul. the hoodwink was an image of the darkness and ignorance of mortality that has blinded men into unha

e their image in the threefold flame of our being, and the threefold wave of the sensual world" hierophant (faces east, forms himself in a cross "glory be to thee, father of the undying for thy glory flows out rejoicing to the ends of the earth" hierophant (turns back around "the red cross above the white triangle represents the unfolding of light. at its east, south, west, and north angles are a rose, 36 fire, cup of wine, and bread and salt. these allude to the elements of, air, fire, water, and earth. the mystical words- khabs am pekht-are ancient egyptian and are the origin of the greek words- konx om pax- which was uttered at the eleusinian mysteries. a literal translation would be 'light rushing out in one ray, and they signify the same form of light as that symbolized by the staff o

thou the vast and mighty one, ruler of the light and the darkness" hierophant "nothing now remains but to partake together in silence of the mystic repast composed of the symbols of the four elements, and to meditate on our pledge of devotion to secrecy (hierophant puts down sceptre and now goes to the west of altar facing east. he gives the saluting sign but not sign of silence. he picks up the rose) hierophant "i invite you to inhale with me the perfume of this rose as a symbol of air (smells the rose; to feel the warmth of the sacred fire (spreads hands over lamp; to eat with me this bread and salt as types of earth (breaks bread, dips it in the salt, and eat; and to drink with me this wine, the consecrated symbol of water (makes a cross with the wine and drinks it (after the hierophan

0 0 INITIATION CEREMONY

collar, white lamp, wand stolistes: black robe, black& white nemis, red shoes, lamen, black collar, cup of water dadouchos: black robe, black& white nemis, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemis, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red rose red lamp cup of wine salt patten of bread chemicals for water cup of water required materials for the temple temple arranged according to diagram banners of the east and west temple pillars opening of the neophyte grade 0= 0 when the members are assembled and clothed, hierophant gives one knock and the officers rise. members do not rise except for adoration s to the east or when asked for the

ng hierophant. hiereus: drops out on reaching his throne. heg: returns to between the pillars after passing hierophant twice, directs neophyte to follow kerux. hiero: take your place north west of the stolistes. kerux: indicates this and goes on followed by stolistes who falls out in the north and returns to his place. heg: replaces his chair between the pillars and sits down. kerux: replaces the rose, lamp, cup and paten in their proper places on the altar. and are seated. hiero: the three fold cord bound about your waist, was an image of the three-fold bondage of mortality, which amongst the initiated is called earthly or material inclination, that has bound into a narrow place the once far-wandering soul; and the hood-wink was an image of the darkness, of ignorance, of mortality that ha

ree-fold flame of our being and in the threefold wave of the sensual world. hiero: stands in the form of cross, saying: hiero: glory be to thee, father of the undying. for thy glory bows out rejoicing, to the ends of the earth! hiero: he reseats himself. hiero: the red cross above the white triangle, is an image of him who was unfolded in the light. at its east, south, west and north angles are a rose fire, cup of wine and bread and salt. these allude to the four elements, air, fire, water, earth. the mystical words- khabs am pekht- are ancient egyptian and are the origin of the greek konx om pax- which was uttered at the eleusinian mysteries. a literal translation would be light rushing out in one ray and they signify the same form of light as that symbolized by the staff of the kerux. ea

ogether in silence of the mystic repast composed of the symbols of the four elements and to remember our pledge of secrecy. all are seated. hiero: puts down his sceptre and returns the banner of the east to its place. he goes to the west of the altar as hierophant goes to west of altar all turn west hierophant west of altar facing east gives the saluting sign but not the sign of silence taking up rose says hiero: i invite you to inhale with me the perfume of this rose, as a symbol of air. smells rose. to feel with me the warmth of this sacred fire. spreads his hands over it. to eat with me this bread and salt as types of earth. dips bread in salt and eats. and finally to drink with me this wine, the consecrated emblem of elemental water. makes a cross with the cup and drinks. hierophant pu

1 10 INITIATION CEREMONY

t it may be awakened in the spheres of those present and in the sphere of the order. heg: the element of earth. hiereus (knocks) let us adore the lord and king of earth. all face east. hiero: adonai ha-aretz. adonai melekh. unto thee be the kingdom and the power (cross on self) and the glory (he makes cross and circle with sceptre before him as he says malkuth, etc) malkuth, geburah, gedulah. the rose of sharon and the lily of the valley, amen. all give zelator signs. kerux: moves to altar picks up salt and goes to north, and sprinkles salt before the tablet, saying: kerux: let the earth adore adonai! kerux: places salt before the tablet of the north. hiero: leaves his place and goes to north. he stands facing the center of the tablet of the north. kerux: falls in behind hierophant. hiereu

canst give the sign and grip of a zelator (done) kerux: resumes his seat after handing neophyte over to charge of hegemon. hegemon leads neophyte to north, and says: heg: to the northern side of the holy place, stood the table of shewbread. the drawing before you represents its occult meaning. on it twelve leaves were laid as emblems of the bread of life, and it is an image of the mystery of the rose of creation. the 12 circles are the 12 signs of the zodiac, while the lamp in the center is symbolic of the sun, which is the source of heat and life. the four triangles whose twelve angles each touch one of the 12 circles are those of fire, earth, air, and water, and allude to the four triplicities of the zodiacal signs. the triangle inscribed within each of the 12 circles, alludes to the 3

nal. these twelve letters he designed and combined, and fortified with them the twelve celestial constellations of the zodiac. they are over the universe as a king upon his throne, and they are in the revolution of the year as a king traversing his dominions, and they are in the heart of man as a king in warfare. and the twelve leaves are the images of those ideas, and are the outer petals of the rose; while within are the four archangels ruling over the four quarters, and the kerubic emblems of the lion, man, bull and eagle. around the great central lamp which is an image of the sun, is the great mother of heaven, symbolized by the letter heh, the first of the single letters, and by its number 5, the pentagram, malkah the bride, ruling in her kingdom malkuth, crowned with a crown of twelv

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

restien; jaia fist dex de sa main iiue, por nature fere muser, tout le mont i porroit user, s'ele la voloit contrefere, que ja nen porroit a chief trere; no dex, s'il sen voloit pener, mi porroit, ce cuit, assener, que ja une telle feist, por peine que il i meist (see suppl. 1 piacula ircc deum, liv. 2, 9. deos iratos liabeam! dii immortales liominibus irasci et succensere consvieverunt, cic. pro rose. 16. and tacitus on this very subject of the germans: propitiine an irati dii, germ. 5. ira dei, hist% 26. infensi batavis dii, hist. 5, 25. and in the mid. ages: tu odium dei omniumque sanctorum habeas! vita meinwerci, cap. 13 95. crebresccntibus jayi jamque cottidie dei justo judicio in populo diversis calamitatibus ot flagellis. quid esset in quo deus oflensus esset, vel quibus placaii pos

kneel, fornm. sog. 2, 108^ 1 finn magnnsen, bidrag til norclisk archaeologie, pp. 113-159. 2 there is another thing to notice in this passage. the fignre of thorgersr lent its hand up, when some one tried to snatch a ring off its arm, and the goddess was not disposed to let him have it. tlie same man then brought a lot of money, laid it at the figure's feet, fell on his knees and shed tears, then rose up and once more grasped at the ring, which now the figure let go. the same is tokl in the foereyingasaga, cap. 23, p. 103. i regard it as a genuine tiait of heathen antiq^uity, like others which afterwards passed into christian iolk-tales of the mid. ages (see suppl. of more than one image of grace we are told that it dropt a ring off its finger or a shoe off its foot as a gift to those who

dmodum de illis audivisti. quapropter eo usque invaluit stultitia hominum et insania vetularum, ut vasa vini et receptacula ciborum discoc perta relinquant, et omnino nee obstruant neque claudant eis noctibus, quibus ad domos suas eas credunt adventuras, ea de causa videlicet, ut cibos et potus quasi paratos inveniant et eos absque difficultate apparitionis pro beneplacito sumant. the eoman de la rose (meon 18622 seq) informs us: qui les cine sens ainsinc deceit par les fantosmes, quil regoit, dont maintes gens par lor folie cuident estre par nuit estries errans auecques dame hahonde, et dient, que par tout le monde li tiers enfant de nacion sunt de ceste condicion. qu'il vont trois fois en la semaine, si cum destinee les maine, et par tons ces ostex se boutent, ne cles ne barres ne redout

a superhuman female, ryvvrj ti'i fiei^cov) kara avopoitiov(^vatv, who forbade his farther advance, and foretold his approaching end (dio cass. 55, 1. species larharae mulieris, humana amplior, victorem tendere ultra, sermone latino, prohibuit (sueton. in claudio 1^ there may have been german folk-tales about this, which became known to the eomans. wise-women of the fatherland, as well as heroes, rose up in their country's need, and by their appearance terrified the foe. aurinia is said (p. 95) to have been famous in germany before veleda; copyists may easily have corrupted ali into' au' and runa into 'rinia: we should then have aliruna, though it would be still more handy if tacitus had written alioruna. but anyhow we cannot fail to recognise the agreement (which many have noted) with jor

people invited them to their houses, gave them good cheer and gifts. one day they came to nornagest's father, the babe lay in the cradle, and two tapers were burnino- over him. when the first two women had gifted him, and assured him of happiness beyond all otliers of his race, the third or youngest norn' hin yngsta nornin' who in the crowd had been pushed off her seat and fallen to the gi'ound, rose up in anger, and cried 'i cause that the child shall only live till the lighted taper beside him has burnt out. the eldest .volva quickly seized the taper, put it out, and gave it to the mother with the warning not to kindle it again till the last day of her son's life, who received from this the name of norns-guest. here volva, spdkona and norn are perfectly synonymous; as we saw before (p

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

e, you could scatter pins across a map between the places you and a lover live and with a magnet collect them, while reciting: come love, come to me, love to me come, if it is right to be. you would then place your pins in a silk, heart-shaped pincushion or a piece of pink silk, also in the shape of a heart, and leave it on the window ledge on the night of the full moon, surrounded by a circle of rose petals. banishing and protective magick this involves driving away negative feelings, fears and influences by casting away or burying a focus of the negativity. for example, you might scratch on a stone a word or symbol representing some bad memories you wished to shed, and cast the stone into fast-flowing water. alternatively, you could bury it, together with quick-growing seeds or seedlings

owever, have a more specific aim in mind. for example, to improve your finances, place a pot of basil herbs, surrounded by golden coloured coins and light a green or golden prosperity candle while visualising golden coins showering upon you. if you have a friend who is sick, and wish to send healing thoughts to them, place a photograph of them on the altar, and surround it with pink flowers, pink rose quartz crystals and a circle of tiny pink candles. send your message of healing or visualised golden light, then blow out the candles deosil, sending the energies to where they are needed. when you are not carrying out formal magick, keep on the altar any crystals that are of personal significance to you (see page 153. you might wish to have a clear crystal quartz for pure energy, a blue lapi

your message of healing or visualised golden light, then blow out the candles deosil, sending the energies to where they are needed. when you are not carrying out formal magick, keep on the altar any crystals that are of personal significance to you (see page 153. you might wish to have a clear crystal quartz for pure energy, a blue lapis lazuli flecked with gold for wisdom, a purple amethyst and rose quartz for healing and harmony, or a gleaming, golden-brown tiger's eye for grounding. you can also keep different herbs there according to your current focus. empowering your altar you can further empower your special place as a reflection of the positive aspects of your changing life by placing on it other small items that carry happy memories for you. these might include stones or shells f

endings into positive energies* once the white candle is alight, blow out the black candle and dispose of it in an environmentally friendly way* sit for a few moments, looking into the flame of your white candle, letting thoughts and images appear within either the flame or your mind's vision* carry the candle carefully into the bathroom and add to your bath water a few drops of essential oil of rose or lavender for self-love and let the light make pools in the water. lie in the bath until you feel rested* when you feel completely relaxed, get out of the bath and swirl the water as it rushes down the plug hole, saying: flow far, flow free, flow in peace and harmony* spend the rest of the evening in quiet but pleasurable activity, until your white candle is burned down* finally, etch in th

a tiny sachet with valuable items. it is also an aphrodisiac that can kindle or rekindle passion. ruled by mercury. catnip catnip will help influenza, prolonged fevers, viruses and respiratory problems, especially when mixed in sachets or poppets with elder and yarrow. it is very effective for children (and cats, with whom it forges telepathic links. it makes a potent love sachet when mixed with rose petals. around or near a home, catnip attracts good fortune and benign forces. it also enhances inner beauty and domestic joy. ruled by venus. chamomile the most gentle and soothing of herbs, chamomile was beloved of peter rabbit in beatrix potter's tales. it has many uses, including soothing anxiety, relieving insomnia, and calming hyperactivity in children. it is excellent for all digestive

ABRAMELIN1

ews of a friend whom i knew for certain was distant 200 leagues. she promised to do so in the space of an hour. she rubbed herself with the same unguent, and i was very expectant to see her fly away; but she fell to the ground and remained there about three hours as if she were dead, so that i began to think that she really was dead. at last she began to stir like a person who is waking, then she rose to an upr, ight position, and with much pleasure began to give me the account of her expedition, saying that she had been in the place where my friend was, and all that he was doing; the which was entirely contrary to his profession. whence i concluded that what she had just told me was a simple dream, and that this unguent was a causer of a phantastic sleep; whereon she confessed to me that

ABRAMELIN2

her according unto the art of the apothecary, and shall make thereof a balsam, the which you shall keep in a glass vial which you shall put within the cupboard (formed by the interior) of the altar. the perfume shall be made thus: take of incense in tears48 one part; of stacte49 half a part; of lign aloes a quarter of a part; and not being able to get this wood you shall take that of cedar, or of rose, or of citron, or any other odoriferous wood. you shall reduce all these ingredients into a very fine powder, mix them well together and keep the same in a box or other convenient vessel. as you will consume a great deal of this perfume, it will be advisable to mix enough on the eve of the sabbath to last the whole week. you shall also have a wand of almond-tree wood, smooth and straight, of

ADEPTUS MINOR INITIATION

turn the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 ceremony of the adeptus minor r.r et a.c. requirements: chief adept -7=4, merciful exempt adept- blue and purple robe with winged sphere wand 2nd adept- 6=5, mighty adeptus major- red and orange with phoenix wand 3rd adepti- 5=6, associate adeptus minor -yellow and rose pink with lotus wand all other adepts- yellow or matching slippers complimentary to their robes additional requirements- sash- declaration and recommendation signed by chief adept of the temple -black robe -cross of obligation with ropes -cross of victory -crux ansata -admission badge of the hiereus -crucifix and cross -rose -pastos and adept vault -crook and scourge -razor blades, and bandag

he made to represent the universe" chief "associate adeptus minor, in what part of it is he buried" third "in the center of the heptagonal sides and beneath the altar, his head being toward the east" chief "mighty adeptus major, why in the center" second "because that is the point of perfect equilibrium" chief "associate adeptus minor, what does the mystic name of our founder signify" third "the rose and cross of christ; the fadeless rose of creation; the immortal cross of light" chief "mighty adeptus major, what was the vault entitled by our more ancient fraters and sorors" second "the tomb of osiris onnophris, the justified one" chief "associate adeptus minor, of what shape was the vault" third "it was that of an equilateral heptagon, a figure of seven sides" chief "mighty adeptus major

e meaning of this title, abiegnus" 5 c b a f k l e c q n w (temple set up at beginning of ritual) third "it is abiegnus, lamb of the father. it is by metathesis abi-genos, born of the father; bia-genos, strength of our race, and the four words make the sentence,'mountain of the lamb of the father, and the strength of our race" chief "mighty adeptus major, what is the key to this tomb" second "the rose and the cross, which resume the life of nature and the powers hidden in the word i. n. r. i" chief "associate adeptus minor, what is the emblem that we bear in our left hand" third "it is a form of the rose and the cross, the ancient crux ansata or egyptian symbol of life" chief "mighty adeptus major, what is its meaning" second "it represents the force of the ten sephiroth in nature divided

egyptian symbol of life" chief "mighty adeptus major, what is its meaning" second "it represents the force of the ten sephiroth in nature divided into a hexad and a tetrad. the oval embraces the first six sephiroth and the tau cross, the lower four, that answer unto the four elements" chief "associate adeptus minor, what is the emblem which i bear upon my breast" third "the complete symbol of the rose and cross" chief "mighty adeptus major, what is its meaning" second "it is the key of sigils and rituals, and represents the force of the 22 letters in nature, as divided into a three, a seven and a twelve. many and great are its mysteries" 6 chief "associate adeptus minor, what is the wand which thou bearest" third "a simple wand having the colors of the 12 signs of the zodiac between light

dgement as an adeptus minor of the 5=6 grade of the second order" second "o aspirant; it is written that he who exalteth himself shall be abased, but that he who humbleth himself shall be exalted. blessed be the poor in m for theirs is the kingdom of heaven. it is not by proclamation of honors and dignities, great though they may be, that thou canst gain admission to the tomb of the adepti of the rose of ruby and the cross of gold, but only by that humility and purity of m that befitteth the aspirant unto higher things. associate adeptus minor, bring unto me the recommendation and attestation which he beareth, and test thou his knowledge ere he be rejected for the sins of presumption and spiritual pride" third "thou knowest the arrangement of the ten sephiroth on the tree of life; now what

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

in the aethyr became so intense that definitely samadhic results were obtained. we see then that the exaltation of the mind by means of magical practices leads (as one may say, in spite of itself) to the same results as occur in straightforward yoga. i think i ought to tell you a little more about these visions. the method of obtaining them was to take a large topaz beautifully engraved with the rose and cross of forty-nine petals, and this topaz was set in a wooden cross of oak painted red. i called this the shew-stone in memory of dr. dee's famous shew-stone. i took this in my hand and proceeded to recite in the enochian or angelic language the call of the thirty aethyrs, using in each case the special name appropriate to the aethyr. now all this went very well until about the 17th, i t

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

save for a square white collar. her smile is broad and free as the sun and her gaze as clean and wholesome and inspiring. there is the big jolly blonde irish girl in the black velvet beret and coat, and the white boots, chatting with two boys in khaki from the border. there is the creole girl in pure white cap-a-pie, with her small piquant face and its round button of a nose, and its curious deep rose flush, and its red little mouth, impudently smiling. around these islands seems to flow as a general tide the more stable life of the quarter. here are honest good-wives seriously discussing their affairs, and heaven only knows if it be love or the price of sugar which engages them so wholly. there are but a few commonplace and uninteresting elements in the cafe; and these are without excepti

ALEISTER CROWLEY ACROSS THE GULF

as if the laughter of the gods echoed the cries of the woman. by the bed stood the priest of horus with his heavy staff, the phoenix for its head, the prong for its foot. watchful he stood lest sebek should rise from the abyss. on the roof of the palace watched the three chief astrologers of pharaoh with their instruments, and four armed men from the corners of the tower announced each god as it rose. so these three men ached and sweated at their task; for they had become most anxious. all day my birth had been expected; but as toum drew to his setting their faces grew paler than the sky; for there was one dread moment in the night which all their art had failed to judge. the gods that watched over it were veiled. but it seemed unlikely that fate would so decide; yet so they feared that t

ey sent down to the priest of thoth to say that he must at all costs avoid the threatening moment, even if the lives of mother and child should pay for it; and still the watchmen cried the hour. now, now! cried the oldest of the astrologers as the moment grew near- now! below in answer the priest of thoth summoned all his skill. when lo! a rumbling of the abyss. the palace reeled and fell; typhon rose mighty in destruction, striding across the skies. the world rocked with earthquake; every star broke from its fastening and trembled. page 2 gulf.txt and in the midst lo! bes-na-maut my mother; and in her arms myself, laughing in the midst of all that ruin. yet not one living creature took the slightest hurt! but the astrologers rent their robes and beat their faces on the ground; for the dre

ne of that bear-cub; and this time i bound it to a bough that i tore off from a certain tree that grew in the garden. now towards the morning i fell asleep, wrapped in the skin of the old shebear. and the great bear himself, the lord of the garden, saw me, and took me for his mate, and came to take his pleasure of me. then i being roused out of sleep struck at his heart with all my strength as he rose over me, and quitting my shelter ran among the trees. for i struck not home, or struck aslant. and the old bear, sore wounded, tore up the skin of his mate; and then, discovering the cheat, came after me. but by good fortune i found and wedged myself into a narrow pylon, too deep for him to reach me, though i could not go through, for the door was closed upon me. and in the angle of the door

up into the infinite blue. there was a great python that inhabited the hall; but he was very old, and too wise to stir. but- so i then believed- he watched me and conveyed intelligence to the old magus of the well. page 7 gulf.txt now then the folly of my guardians appeared in this; that while all day i slept and languished and played idly, at night while they supposed i slept, i slept not. but i rose and gave myself to the most violent exercises. first, i would go into my bathing-pool and hold my breath beneath the water while i invoked the goddess auramoth one hundred times. next, i would walk on my hands around the room; i even succeeded in hopping on one hand. next, i would climb each of the twenty-four smooth pillars. next, i would practise the seventy-two athletic postures. also in m

by a wind that one page 13 gulf.txt did not feel upon the cheeks and brow! trembling and ashamed, i went to the vesper adoration. i knew myself troubled, irritated, by i knew not what. and in spite of all my efforts, this persisted even to the supreme moment of my assumption of her godhead. and the? oh but the veil glittered as never yet; yea more! it shot out sparks of scintillant fire, silvery rose, a shower of flame and of perfume. then was i exceedingly amazed because of this, and made a vigil before her all the night, seeking a word. and that word came not. now of what further befell i will write anon. chapter iv so it came to pass that i no longer went out at all from the presence of the goddess, save only to eat and to sleep. and the favour of her was restored to the people, so tha

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

should seek in the defeated, old religions of the world for the basis of his new philosophy and, some say, his new "religion. he raised the female aspect back up to one of equality with the male, as it was in the rites of egypt, and of eleusis "our lady babalon (his spelling) became a theme of many of his magickal writings, and he received he credo, the book of the law, through a woman, his wife rose kelly. the lunar element, as well as the venusian, are certainly accessible in his works. it has even been said in occult circles that he had a hand in putting together the grimoire of one gerald gardner, founder of a contemporary witchcraft movement, called the book of shadows. the moon has an extremely important, indeed indispensable, role in the tantrick sex magick rites that so preoccupie

. the figures, whose faces i could not see or recognise, began to make wild passes in the air with knives that glinted cold and sharp in the mountain night. from beneath the floating rock, out of the very ground where it had sat, came rising the tail of a serpent. this serpent was surely larger than any i had ever seen. the thinnest section thereof was fully that of the arms of two men, and as it rose from the earth it was followed by another, although the end of the first was not seen as it seemed to reach down into the very pit itself. these were followed by still more, and the ground began to tremble under the pressure of so many of these enormous arms. the chanting of the priests, for i knew them now to be the servants of some hidden power, became much louder and very nearly hysterical

orth anu who begat nudimmud, our master enki, who has no rival among the gods. remember! the elder ones came together they disturbed tiamat, the ancient one, as they surged back and forth. yea, they troubled the belly of tiamat by their rebellion in the abode of heaven. absu could not lessen their clamour tiamat was speechless at their ways. their doings were loathsome unto the ancient ones. absu rose up to slay the elder gods by stealth. with magick charm and spell absu fought, but was slain by the sorcery of the elder gods. and it was their first victory. his body was lain in an empty space in a crevice of the heavens hid he was lain, but his blood cried out to the abode of heaven. tiamat enraged filled with an evil motion said let us make monsters that they may go out and do battle agai

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

elets. when through the third gate they fled ishtar took back her jewelled belt. when through the fourth gate they fled ishtar took back her jewelled necklace. when through the fifth gate they fled ishtar took back her belt of jewels. when through the sixth gate they fled ishtar took back her wand of lapis when through the seventh gate they fled ishtar took back her jewelled crown. and the demons rose and the spirits of the dead and went with her out of the gates looking neither right nor left walking in front and behind they went with ishtar from the gate of ganzir out of the netherworld they accompanied her and ereshkigal scorned queen of the abyss wherein all are drowned pronounced a curse solemn and powerful against the queen of the rising of the sun and nammtar gave it form. when the

ALEISTER CROWLEY BOOK OF LIES

a reference to the nature of samadhi. book of lies get any book for free on: www.abika.com 39 as man loses his personality in physical love, so does the magician annihilate his divine personality in that which is beyond. the formula of samadhi is the same, from the lowest to the highest. the rosy-cross is the universal key. but, as one proceeds, the cross becomes greater, until it is the ace, the rose, until it is the word [41] 16 kappa-epsilon-alpha-lambda-eta iota-sigma the stag-beetle death implies change and individuality if thou be that which hath no person, which is beyond the changing, even beyond changelessness, what hast thou to do with death? the bird of individuality is ecstasy; so also is its death. book of lies get any book for free on: www.abika.com 40 in love the individuali

accepted. this cannot be done at all unless one is capable of making dhyana at least on any conceivable thing, at a second's notice; otherwise, the practice would only be ordinary mind-wandering. book of lies get any book for free on: www.abika.com 78 [81] 36 kappa-epsilon-phi-alpha-lambda-eta lambda-sigma the star sapphire let the adept be armed with his magick rood [and provided with his mystic rose. in the centre, let him give the l.v.x. signs; or if he know them, if he will and dare do them, and can keep silent about them, the signs of n.o.x. being the signs of puer, vir, puella, mulier. omit the sign i.r. then let him advance to the east, and make the holy hexagram, saying: pater et mater unis deus ararita. let him go round to the south, make the holy hexagram, and say: mater et filiu

by, partly "lout. it would thus be a similar word to "parsifal. paragraphs 2-6 explain the method that was given in chapters 11 and 31. this method, however, occurs throughout the book on numerous occasions, and even in the chapter itself it is employed in the last paragraphs. book of lies get any book for free on: www.abika.com 86 [89] 40 kappa-epsilon-phi-alpha-lambda-eta mu the himog(19) a red rose absorbs all colours but red; red is therefore the one colour that it is not. this law, reason, time, space, all limitation blinds us to the truth. all that we know of man, nature, god, is just that which they are not; it is that which they throw off as repungnant. the himog is only visible in so far as he is imperfect. then are they all glorious who seem not to be glorious, as the himog is al

brothel may be identical. book of lies get any book for free on: www.abika.com 119 [123] 57 kappa-epsilon-phi-alpha-lambda-eta nu-zeta the duck-billed platypus dirt is matter in the wrong place. thought is mind in the wrong place. matter is mind; so thought is dirt. thus argued he, the wise one, not mindful that all place is wrong. for not until the place is perfected by a t saith he placet. the rose uncrucified droppeth its petals; without the rose the cross is a dry stick. worship then the rosy cross, and the mystery of two-in-one. and worship him that swore by his holy t that one should not be one except in so far as it is two. i am glad that laylah is afar; no doubt clouds love. book of lies get any book for free on: www.abika.com 120 [124] commentary( nu-zeta) the title of the chapte

ALEISTER CROWLEY BOOK OF THE LAW

are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. thus ye have star& star, system& system; let not one know well the other! i,51: there are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli& jasper are there; and all rare scents; jasmine& rose, and the emblems of death. let him enter in turn or at once the four gates; let him stand on the floor of the palace. will he not sink? amn. ho! warrior, if thy servant sink? but there are means and means. be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your will and fill of love as ye will, when, where, and with whom ye

ALEISTER CROWLEY CONCERNING DEATH

bay! thou has but to make one sharp thrust, and thou hast won. the virgin of eternity lies supine at thy mercy, and thou art pan! thy death shall be the seal of the promise of our age-long love. hast thou not striven to the inmost in thee? death is the crown of all. harden! hold up thyself! lift thine head! breath not so deep- die! or art thou still entangled with the thorny plaits of wild briar rose that thou hast woven in thy magick dance on earth? are not thine eyes strong enough to bear the starlight? must thou linger yet awhile in the valley? must thou dally with the shadows in the dusk? then, if it be thy will, thou hast no right but to do thy will! love still these phantoms of the earth; thou has made thyself a king; if it please thee to play with toys of matter, were they not made

ALEISTER CROWLEY LIBER 777

e thrones of flame. 20 l to 20 a, including part of andromeda. the queen of the thrones of the waters. 20 c to 20 d 31 the lord of the flame and the lightning. the king of the spirits of fire. rules 20 h to 20 i, including part of hercules. the lord of the waves and the waters. the king of the hosts of the sea. 20 k to 20 l, including most of pegasus. 32 bis the princess of the shining flame. the rose of the palace of fire. rules one quadrant of heavens round n. pole. the princess of the waters. the rose of the palace of the floods. rules another quadrant 31 bis the root of the powers of fire (ace) the root of the powers of water. lxxiii. the court cards of the tarot, with the spheres of their celestial dominion swords. lxxiv. the court cards of the tarot, with the spheres of their celesti

ALEISTER CROWLEY LIBER CHANOKH

ater. the angle of c of c. the queen of the thrones of water] liber lxxxiv 25 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the invoking pentagram of earth and pronouce this name ]lm ynda] and elohim said: let us make man in our own image; and let them have dominion over the f

their own seats, which are garnished with 69,636 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 why? our lord and master is the all-one [invokes: nanta; the whole tablet of earth. the angle of e of e. the princess of the echoing hills, the rose of the palace of earth] the opening of the temple in the grade of 4 =78 give the sign of thoum-aesh-neith [knock] let us adore the lord and king of fire! tetragrammaton tzabaoth! blessed be thou! the leader of armies is thy name! amen [make the invoking pentagram of spirit acitve and pronounce these names: hyha. alga. bitom [make the invoking pentagram of fire, and pronouce \yhla. twabx hwhy

e of the earth, in whom the 6332 secrets of truth have their abiding, that is called in thy kingdom joy and not to be measured. be thou a window of comfort unto me! move and appear! unveil the mysteries of your creation, be friendly unto me, for i am the servant of the same your god, the true worshipper of the highest. the angle of e of b in the tablet of b. the princess of the shining flame, the rose of the palace of fire. the forty-eight keys or calls 32 mark well! these first 18 calls are in reality 19; that is, 19 in the celestial orders; but with us the first table hath no call, and can have no call, seeing that it is of the godhead.15 thus, then, with us hath it the number 0, though with them that of 1 (even as the first key of the rota hath the number 0) after this follow the calls

s of the earth, and execute the judgement of the highest! unto you it is said: behold the face of your god, the beginning of comfort, whose eyes are the brightness of the heavens, which provided you for the government of the earth, and her unspeakable variety, furnishing you with a power of understanding to dispose all things according to the providence of him that sitteth on the holy throne, and rose up in the beginning, saying: the earth, let her be governed by her parts, and let there be division in her, that the glory of her may be always drunken, and vexed in itself. her course, let in run with the heavens; and as an handmaid let her serve them. one season, let it confound another, and let there be no creature upon or within her the same. all her members, let them differ in their qual

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

matter entirely, too abstruse to discuss in this elementary manual. weh note: i have made a correction in the above list of chapters from liber 333. the published text cites iota-digamma, which does not exist. the correct chapter is iota-sigma, which does exist and discusses the subject> even that does not persist unchanged. it is always growing. the cross is a barren stick, and the petals of the rose fall and decay; but in the union of the cross and the rose is a constant 14 succession of new lives<333, for several sermons to this effect. the whole theory of death must be sought in liber cxi aleph> without this union, and without this death of the individual, the cycle would be broken. a chapter will be consecrated to removing the practical difficulties of th

n whose cup must be filled. it is rather the sacrifice of the man, who transfers life to his descendants. for a woman does not carry in herself the principle of new life, except temporarily, when it is given her. but here the formula implies much more even than this. for it is his whole life that the magus offers to our lady. the cross is both death and generation, and it is on the cross that the rose blooms. the full significance of these symbols is so lofty that it is hardly fitted for an elementary treatise of this type. one must be an exempt adept, and have become ready to pass on, before one can see the symbols even from the lower plane. only a master of the temple can fully understand them (however, the reader may study liber clvi, in equinox i, vi, the 12th and 2nd aethyrs in liber

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

hatever appertained to the work should be "single. the wand was to be cut with a single stroke of the knife. there must be no 63 boggling and hacking at things, no clumsiness and no hesitation. if you strike a blow at all, strike with your strength "whatsoever thy hand findeth to do, do it with all thy might" if you are going to take up magick, make no compromise. you cannot make revolutions with rose-water, or wrestle in a silk hat. you will find very soon that you must either lose the hat or stop wrestling. most people do both. they take up the magical path without sufficient reflection, without that determination of adamant which made the author of this book exclaim, as he took the first oath "perdurabo "i will endure unto the end<"for enduring unto the end, at the end was naught to end

tial types of magical and curative virtue; the subtle principle of animal life itself is fixed in them by the introduction of fresh living blood> the eucharist of "four" elements consists of fire, air, water, and earth. these are represented by a flame for fire, by incense or roses for air, by wine for water, and by bread and salt for earth. the eucharist of "five" has for basis wine for taste, a rose for smell, a flame for sight, a bell for sound, and a dagger for touch. this sacrament is implied in the mass of the phoenix in a slightly different form. 180 the eucharist of "six" elements has father, son, and holy spirit above; breath, water, and blood beneath. it is a sacrament reserved for high initiates<holy spirit of life, in silenc

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ed to blackness before me. 11. yet i worshipped her, and gave her of the flower of my youth. 12. also it came to pass, that thereby she sickened, and corrupted before me. almost i cast myself into the stream. 13. then at the end appointed her body was whiter than the milk of the stars, and her lips red and warm as the sunset, and her life of a white heat like the heat of the midmost sun. 14. then rose she up from abyss of ages of sleep, and her body embraced me. altogether i melted in her beauty and was glad. 15. the river also became the river of amrit, and the little boat was the chariot of the flesh, and the sails thereof the blood of the heart that beareth me, that beareth me. magic without tears get any book for free on: www.abika.com 96 liber lxv, cap. ii. we find even in profane lit

is no good purpose, even were there license, to discuss the nature of the basis of scientific attainment which is the core of the doctrines of the society. it is only necessary to point out that its correspondence with alchemy is the one genuine fact on the subject which has been allowed to transpire; for the rosicrucian, as indicated by his central symbol, the barren cross on which he has made a rose to flower, occupies himself primarily with spiritual and physiological alchemy. taking for "the first matter of the work" a neutral or inert substance (it is constantly described as the commonest and least valued thing on earth, and may actually connote any substance whatever) he deliberately poisons it, so to speak, bringing it to a stage of transmutation generally called the black dragon, a

or instance, i took my bedroom itself for the circle, my nighttable for the altar, my candle for the lamp; and i made the weapons compact. i had a wand eight inches long, all precious stones and enamel, to represent the tree of life; within, an iron tube containing quicksilver- very correct, lordly, and damsilly. what a club! also, bought, a silver-gilt cup; for air and earth i made one sachet of rose-petals in yellow silk, and another in green silk packed with salt. in the wilds it was easy, agreeable and most efficacious to make a circle, and build an altar, of stones; my alpine lantern served admirably for the lamp. it did double duty when required: e.g. in partaking of the sacrament of the four elements, it served for fire. but your conditions are not so restricted as this. magic witho

ALEISTER CROWLEY MEDITATION

ause of the "tendencies" or "innate ideas" which prevent some ideas from being received as readily as others<child> these "tendencies" must be combated: distasteful facts should be insisted upon until the ego is perfectly indifferent to the nature of its food "even as the diamond shall glow red for the rose, and green for the rose-leaf, so shalt thou abide apart from the impressions" this great task of separating the self from the impressions or "vrittis" 101 is one of the may meanings of the aphorism "solve" corresponding to the "coagula" implied in samadhi, and this pantacle therefore represents all that we are, the resultant of all that we had a tendency to be. in the dhammapada we read: all

the holy guardian angel writes in dew. this is another way of expressing the same thing, for it is he who confers the secrets of that power which should be herein expressed. st. paul expresses the same thing when he says that the breastplate is faith, and can withstand the fiery darts of the wicked "this "faith" is not blind self-confidence 113 figure on this page: a vesica with balances, sword, rose and crown, along with several letters and numbers. this caption beneath "example of design for a lamen" 114 and credulity; it is that self confidence which only comes when self is forgotten. it is the "knowledge and conversation of the holy guardian angel" which confers this faith. the task of attaining to this knowledge and conversation is the sole task of him who would be called adept. an a

ALEISTER CROWLEY SEPHER SEPHIROTH

ed splendour nblh pw#xm 523 high priestess lwdgh tnhk the [only] lord god (counted only with nun final in s.s) nyhl) hwhy t) 525 the lord of hosts: the divine name of netzach tw)bc hwhy the milky way (ar; lit. gthe river of fire h; cf. 387) rwn yd rhn 526 a lintel pwq#m 527 coins tw(b+m 529 gaffatura ollaris cum iusculo dulci h: g[will be] speaking of a pot with a sweet broth h hrydq yqyc 530 the rose tlcbx voices tlq to thee *kl 533 king of terrors twhlb klm 534 a certain name of god q#dlq 535 to walk *klh 536 the world of assiah (matter; referred to malkuth) hy#(h mlw( orbits [of the stars/planets (another aspect of the name of the sphere of the zodiac. see 483) twlsm a white cloak hnbl tyl+ 537 emanating; nobility; atziluth: the archetypal world twlyc) the marrow, or innermost part of t

deep sleep (cf. 244) hmdrt translation mwgrt 650 natron (prov. 25:20) rtn mem: water *mym very silent *mmwd 651 temurah: permutation hrwmt 653 haggler nrgt i am hwhy thy god *kyhl) hwhy ykn) 654 sunset #m#h )wb children *mydly 655 the holy one, blessed be he )wh kwrb #wdqh the palace of the body of heaven (referred to netzach) mym# mc( lkyh the sphere of mars *myd)m the waters *mymh 656 a lily; a rose (see 706, and cf. 661) n#w# delight, joy nw# a furnace rwnt by day *mmwy 658 a name of god *myhl )wh 660 flashings, scintillations tycycyn zones; members nyr#q a day; the seas; the times *mymy vases, vessels *mylk spice; drug; poison *ms 661 a lily; a rose (cf. 656) hn#w# a storehouse *ms) 662 the garland of god l)yrtk) 663 stones of marble (see zohar, pt. i. fol. 34. col. 134# ynb) songs twr

yry#h ry# seizing without difficulty *myrcm ylb hlxn 1079 madness *nw(g# 1080 concealed *np# 1081 tiphareth: beauty tr)pt notariqon (the qabalistic method of acronyms *nwqyr+wn 1082 son of ayish: ursa minor*#y( nb 1086 gsatanas h: the goat satan *z( n# 1087 balm; the balsam tree *nwmsrp) 1088 the whole [perfect] stone (deut. 27:6 *hmyl# nb) 1090 the creeping thing that creepeth #mrh #mrh 1091 the rose of sharon nwr#h tlcbx 1094 the slaying of the first-born twrwkb tkm 1096 the world of assiah (matter; referred to malkuth *hy#(h mlw( 1097 the opening of the uterus *mxr r+p 1098 two great lights myldgh tr)mh yn# 1100 six days mymy t# piece *cr dwelling in eternity *d( nkw# the dragon; jackal *nt loins; the upper part *myntm 1101 earth (in particular, the earth of malkuth *cr) astrologer, enc

ALEISTER CROWLEY TAO TEH KING

rd things are easy to him. 69 chapter lxiv attending to details. 1. it is easy to grasp what is not yet in motion, to withstand what is not yet manifest, to break what is not yet compact, to disperse what is not yet coherent. act against things before they become visible; attend to order before disorder ariseth. 2. the tree which filleth the embrace grew from a small shoot; the tower nine-storied rose from a low foundation; the ten-day journey began with a single step. 3. he who acteth worketh harm; he who graspeth findeth it a slip. the wise man acteth not, so worketh no harm; he doth not grasp, and so doth not let go. men often ruin their affairs on the eve of success, because they are not as prudent at the end as in the beginning. 4. the wise man willeth what others do not will((he does

ALEISTER CROWLEY THE BANNED LECTURE

ways more satisfying to our baser natures to consider what we do know in a reasonable sense of the word. it is not disputable that the battle of waterloo was fought and won. it is not disputable that it was the climax, or rather the denoucement, of campaigns lasting over a number of years. and there is no reason for doubting that napoleon was born in corsica, that he entered the french army, and rose rapidly to power by a combination of military genius and political intrigue. there is a vast body of indirect evidence which confirms these statements at every point. taken as a whole, they would be totally inexplicable on any other hypothesis. but when we consider the character of napoleon, we are at once involved in a mass of contradictions. probably no one in history has been more discusse

ALEISTER CROWLEY THE HEART OF THE MASTER

dden. nor may i disclose in what land that house is to be found, more openly than to say: it is cut from the living rock of the middle point of the summit of an high mountain apart, the range jebelel- asharah. the heart of the master get any book for free on: www.abika.com 16 now being brought after many days into a place where light was, being shed through a carven screen of topaz, graved with a rose of nine-and-forty petals on a greek cross, from the sun, and that also at midnight, i found myself in the presence of a certain aged man (for it was written that his days should be an hundred and twenty years) who stood before a table of seven sides, whereon were fire, and incense in a thurible, and bread. of these did he bid me partake; and they being consumed, he took a phial of golden oil

e prepare the renaissance by fusing the mysteries of the east and west? then there burst out on a sudden a whiteness on the chart, as if the stain had been expunged (albeit not wholly by the sweep of steel) and this word writ in curving characters scimitar-sharp mohammed. next was a name sore blurred: sir edward kelly, with one writ in cipher. and in the centre of all, within the emblem of a ruby rose of five petals upon a golden cross was engraved: christian rosencreutz (for so were the brethren discreet to conceal his true name. after whom came three names great and terrible that i write not in this place. lastly appeared this newly-writ hieroglyph of the lion, and the name of that brother was hidden from me. then was i shewn the mystery of the words: how in the first period of recorded

ts bearer. of this prophet the word is thelema (spelled in greek letters) many and marvelous are the mysteries of this word, and of the numeration thereof! nor may i declare them, save this the simplest, for the sake of little children "love is the law, love under will" the chart was suddenly furled close, and mine instructor bade me turn: for there had come into that place a maiden like a golden rose, with curling locks and ruddy, and her breasts were of bright ivory, and her gait the gait of a young lioness. upon her brows flamed a star sapphire, and on her cheek was a stark scar, a circle deep and splendid. in whose hands was a writing; and smiling she put it into mine. now i knew not by what name to thank her for this courtesy: which understanding, she told me "my name is the star of t

ALEISTER CROWLEY THE LOST CONTINENT

a without being instantly sucked up and devoured by it. this was the greatest death, and ardently desired by all. the favour was accorded only to those who discovered improvements in zro, or otherwise merited signal and supreme recognition from the state. hidden men listened to the cries of the victim, and thus learned the nature of the death. it appears that the black suddenly broke into a fiery rose 'the only* luminous thing in atlas, and a shooting forward enclosed him. for some reason which was never even guessed the atla refused women. those who had seen atla were however useless to instruct. they came forth from the presence smiling, and even under the most fearful tortures that the magicians could devise, continued to smile. this smile never left them during life, and the conscious

f disapproval which actually radiated, striking hearts cold. a course without precedent, no answer was vouchsafed. on the contrary, even normal communication was suspended. the houses which favoured the innovation--333 in numbers--took counsel, came to the decision that it was useless to oppose the high house, and were about to acquiesce, when a woman who had once been in the presence of 'to her' rose and thought vehemently 'the living atla is the head of our conspiracy. in other words, they were the loyalists, the magicians of the high house the rebels. this was why they had cut themselves off, because their own head was against them. it was instantly resolved to go to the high house, and demand the custody of 'to her. nearing the goal, however, a remnant of the ancient reverence half cow

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

this law is then an exact image of the great law of the cosmos; this is an assurance of its perfection. it is necessary to say here that the` beast appears to be a definite individual; to wit, the man aleister crowley. but the scarlet woman is an officer replaceable as need arises. thus to this present date of writing, anno xvi, sun in sagittarius, there have been several holders of the title. 1. rose edith crowley nee kelly, my wife. put me in touch with aiwas; see equinox 1, 7 "the temple of solomon the king" failed as elsewhere is on record. 2. a doubtful case. mary d'este sturges nee dempsey. put me in touch with abuldiz; hence helped with book 4. failed from personal jealousies. 3. jeanne robert foster nee oliver. bore the "child" to whom this book refers later. failed from respectabi

e written. it is only necessary to say that these ordeals are singularly thorough in all ways, and cannot be dodged. they are real, not formal, tests of the candidate. persons accustomed to the schoolboy jokes of freemasonry please take notice. al i,51 "there are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli& jasper are there; and all rare scents; jasmine& rose, and the emblems of death. let him enter in turn or at once the four gates; let him stand on the floor of the palace. will he not sink? amn. ho! warrior, if thy servant sink? but there are means and means. be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your fill and will of love as ye will, when, where and with whom ye w

he word 'therefore. it appears to describe an initiation, or perhaps the initiation, in general terms. i would suggest that the palace is the 'holy house' or universe of the initiate of the new law. the four gates are perhaps light, life, love, liberty- see "de lege libellum. lapis lazuli is a symbol of nuit, jasper of hadit. the rare scents are possibly various ecstasies or samadhis. jasmine and rose are hieroglyphs of the two main sacraments, while the emblems of death may refer to certain secrets of a well known exoteric school of initiation whose members, with the rarest exceptions, do not know what it is all about. weh note: probably a slap against freemasonry in decadence. the question then arises as to whether the initiate is able to stand firmly in this place of exaltation. it seem

thless woman. i now found myself able to retrace the paths of thought which ultimately come together in a platitude. i would start with some few simple ideas and develop them. each stage in the process was like the joy of a young eagle soaring from height to height in ever increasing sunlight as dawn breaks, foaming, over the purple hem of the garment of ocean, and, when the many coloured rays of rose and gold and green gathered themselves together and melted into the orbed glory of the sun, with a rapture that shook the soul with unimaginable ecstasy, that sphere of rushing light was recognized as a common-place idea, accepted unquestioningly and treated with drab indifference because it had so long been assimilated as a natural and necessary part of the order of nature. at first i was sh

e disregard of restriction is not freedom. it tends to make men slaves and hypocrites, and to destroy respect for law. weh note: evidently crowley wrote this around the time of the american prohibition. he denies virtue in illegal use, but advocates vigorous effort to change law. have no fear: two years after vodka was verboten, russia, which had endured a thousand lesser tyrannies with patience, rose in revolution. religious ecstasy is necessary to man's soul. where this is attained by mystical practices, directly, as it should be, people need no substitutes. thus the hindus remain contentedly sober, and care nothing for the series of invaders who have occupied their country from time to time and governed them. but where the only means of obtaining this ecstasy, or a simulacrum of it, kno

ALEISTER CROWLEY THE QABALAH

little consolation as he may win is rather to be found be regarding the magus as b= mercury= 8= ch= 418= 60 if we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xvii= 17= the swastika= a= the fool= 0. t.s. liber lviii 35 abrahadabra, the great word, the word of double power in the voice of the master which unites the 5 and the 6, the rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the master of the temple. he finds no satisfaction in contemplating the tree of life, and the orderly arrangement of the numbers; rather does he enjoy the qabalah as a means of juggling with those numbers. he can leave nothing undisturbed; he is th

ic equivalent. 2. i am a fallen creature. i wish to be redeemed. this is the christian conception. i am malkuth the fallen daughter. i wish to be set upon the throne of binah my supernal mother. this is the qabalistic equivalent. 3. i am the finite square; i wish to be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with the infinite rose. this is the qabalistic equivalent. 61 the reference appears to be to a passage in the 5th thyr. 62 ps. xiv, 1. note that by gematria ya \yhla= 147= hwhy+ ynda+ hyha+ alga, the four divine names of the lesser ritual of the pentagram t.s. 63 the title of a high degree in certain masonic rites, immediately proceeding grand inspector general. sometimes called prince of the royal secret t.s. 64 a

qabalistic truths which you had sought for long and vainly! then you receive him with honour and his message with obedience. it is as if a beggar sought audience of a general, and showed beneath his rags the signet of the king. when an indian servant shows me chits signed by colonel this and captain that written in ill-spelt babu english, one knows what to do. on the contrary the man who was lost rose and broke the stem of his wineglass at the regimental toast, and all knew him for one of their own* this christian teaching (not its qabalistic equivalent) is incomplete. the bride (the soul) is united, though only by marriage, with the son, who then presents her to the father and mother or holy spirit. these four then complete tetragrammaton. but the bride is never united to the father. in t

ALEISTER CROWLEY THE SWORD OF SONG

as i write the sun bursts forth suddenly from a cloud, as if heralding the literary somersault of the twentieth century we have been content to accept shakespeare as orthodox, with common sense; moral to a fault, with certain rabelasian leanings: a healthy tone (we say) pervades his work. never believe it! the sex problem is his speciality; a morbid decadence (so-called) is hidden i th heart o th rose. in other words, the divine william is the morning star to ibsen s dawn and bernard shaw s effulgence. the superficial, the cynical, the misanthropic will demand proof of such a statement. let it be our contemptuous indulgence to afford them what they ask. may i premise that, mentally obsessed, monomaniac indeed, as we must now consider shakespeare to have been on these points, he was yet art

eir servant. and he builded a fine house and dwelt therein. and he took no thought. but he said: here is a change indeed! 1 the common formula for beginning a jataka, or story of a previous incarnation of the buddha. brahmadatta reigned 120,000 years. 2 the sun. 3 the moon. 4 perdurabo. crowley s motto. now it came to pass that after many years he looked upon his love, the bride of his heart, the rose of his garden, the jewel of his rosary; and behold, the olive loveliness of smooth skin was darkened, and the flesh lay loose, and the firm breasts drooped, and the eyes had lost alike the glream of joy and the sparkle of laughter and the soft glow of love. and he was mindful of his word, and said in sorrow, here is then a change indeed! and he turned his thought to himself, and saw that in h

essed on. now at the end of the darkness a fire glowed: she would have hindered him: clung she to his neck and wept. but the fire grew and the light dazzled her; so that with a shriek she fell. but the beasts flung themselves against the burning gateway of iron, and it gave way. our father passed into the fire. some say that it consumed him utterly and that he died; howbeit, it is certain that he rose from a sarcophagus, and in the skies stood an angel with a trumpet, and on that trumpet he blew so mighty a blast that the dead rose all from their tombs, and our father among them. now away! he cried. i would look upon the sun! and with that the fire hissed like a myriad of serpents and went out suddenly. it was a green sward golden with buttercups; and in his way lay a high wall. before it

he amber skies of even. wherefore he attained to see his children. lovers they were and lovely, those twins of rape. one was above them, joining their hands. that is well, said our father, and for seven nights he slept in seven starry palaces, and a sword to guard him. note well also that these children, and those others, are two, being four. and on the sixth day (for the seven days were past) he rose and came into his ancient temple, a temple of our holy order, o my brethren, wherein sat that hierophant who had initiated him of old. now read he well the riddle of the goat (blessed be his name among us for ever! nay, not for ever, and therewith the teacher made him a master of sixfold chamber, and an ardent sufferer toward the blazing star. for the sword, said the teacher, is but the star

ALEISTER CROWLEY EQ I 1

ttering flake like a cold grey water-snake. she hath naked breasts of amber jetting wine in her bed-chanber, whereof whoso stoops and drinks rees the riddle of the sphinx. she hath naked limbs of amber whereupon her children clamber. she hath five navels rosy-red from the five wounds of god that bled; each wound that mothered her still bleeding, and on that blood her babes are feeding. oh! like a rose-winged pelican she hath bred blessed babes to pan! oh! like a lion-hued nightingale she hath torn her breast on thorns to avail the barren rose-tree to renew her life with that disastrous dew, building the rose o' the world alight with music out of the pale moonlight! o she is like the river of blood that broke from the lips of the bastard god, when he saw the sacred mother smile on the ibis

ke the river of blood that broke from the lips of the bastard god, when he saw the sacred mother smile on the ibis that flew up the foam of nile bearing the limbs unblessed, unborn, that the lurking beast of nile had torn! 43 so (for the world is weary) i these dreadful souls of sense lay by. i sacrifice these impure shoon to the cold ray of the waning moon. i take the fork d hazel staff, and the rose of no terrene graff, and the lamp of no olive oil with heart's blood that alone may boil. with naked breast and feet unshod i follow the wizard way to god. wherever he leads my foot shall follow; over the height, into the hollow, up to the caves of pure cold breath, down to the deeps of foul hot death, across the seas, through the fires, past the palace of desires; where he will, whether he w

when through the world of weeping light at last starrily creeping steals upon my babe-new sight, light- o light that is not light) on my mouth the lips of her like a stone on my sepulchre seal my speech with ecstasy, till a babe is born of me 45 that is silent more than i; for its inarticulate cry hushes as its mouth is pressed to the pearl, her honey breast; while its breath divinely ripples the rose-petals of her nipples, and the jetted milk he laps from the soft delicious paps, sweeter than the bee-sweet showers in the chalice of the flowers, more intoxicating than all the purple grapes of pan. ah! my proper lips are stilled. only, all the world is filled with the echo, that dips over like the honey from the clover. passion, penitence, and pain seek their mother's womb again, and are bo

ent. reduction; my goods are honest goods: prices marked plain on 'em. but 'e would not give me fifteen shillings back out of my sovereign; not 'e 'e meant sticking' to it all" the magistrate looked into the body of the court and addressing the accused, said "will you reserve your defence, mr. henry "penry, your worship: matthew penry" corrected the 52 old man in a quiet, low-pitched voice, as he rose to his feet "if i may say so: the charge of fraud is absurd. mr. hallett seems to be angry because i sold one pair of glasses for a shilling and another pair to him for a sovereign. but they were not the same glasses and, if they had been, i am surely allowed to ask for my wares what i please "that is true" interrupted the magistrate "but he says that you told him he would see the truth throu

n silence; then he broke out again"'do you know, my solemn friend' he said abruptly 'that i struck an idea the other day which might suit you. i was reading one of walter scott's novels: that romantic stuff of his amuses me, you know, though it isn't as deep as the sea. well, i found out that, about a hundred years ago, a man like you made what they call claude-glasses. i suppose they were merely rose-tinted' he laughed 'but at any rate, they were supposed to make everything beautiful in a claude-like way. now, why shouldn't you make such glasses? it would do englishmen a lot of good to see things rose-tinted for a while. then, too, you might make rossetti-glasses' he went on, laughingly 'and, if these dull saxons could only get a glimpse of the passion that possesses him, it would wake th

ALEISTER CROWLEY EQ I 5

t become blacker than all blackness. and in this meditation thou shalt be utterly without fear, for that the blankness that will appear unto thee is a thing dreadful beyond all thy comprehension. and it shall come to pass that if thou hast well and properly performed this meditation that on a sudden thou shalt hear the drone and booming of a beetle. 12. now then shall the blackness pass, and with rose and gold shalt thou arise in the east, with the cry of an hawk resounding in thine ear. shrill shall it be and harsh. 13. at the end shalt thou rise and stand in the mid-heaven, a globe of glory. and therewith shall arise the mighty sound that holy men have likened unto the roaring of a lion. 14. then shalt thou withdraw thyself from the vision, gathering thyself into the divine form of osiri

et flush the marble! the temple's ablaze and ablush. hush! hush! softer crush the grape on the palate, the flower on the blossom, the dream on the sleeper, the bride on the bosom "the prophet" will she not deign, being drawn into the blush of dawn, to yield the promise, to unveil the lady of bliss and bale? i am old and blind; my vision hath the seer in derision. i would set my lips between those rose-tipped moons, just there where the deciduous green leaves the pearly rapture bare, 21 with its blue veins like rivulets jewelled with gentians and violets, wandering through fields of corn, under the first kiss of the morn in still and shimmering air "the queen of the dancers" no! no! the weird is woe. the law is this, most surely this! that who hath seen may never kiss. the soul is at war wi

am sworn henchman unto death. lead me to the obelisks that support the holy disks! i am here; my grasp is firm, we are come unto the term. temple, dancers, girls, musicians, augurs, acolytes, magicians- ruin, ruin whelm us all! fall["he pulls down the pillars; but the temple" was not supported on them as in his" blindness he supposed; and he is himself" his only victim "the dancers" twine! twine! rose and vine. whirl! whirl! boy and girl. mine! mine! maid divine. curl! curl! peach and pearl. twist! twist! the towering trances are not sun-kissed like our delicate dances. expanses of fancies, the turn of the ankle! the wave of the wrist enhances romances! twine! twine! tread me a measure! the dotard is dead that disturbed our pleasure with his doubt about 25 souls and skins, and the quickene

ain that he tore from the heart's core of the dreadful flutes and the terrible violins. joy! joy! girl and boy! he is dead! let us laugh! let us dance! let us love! leave the corpse there as it lies! we shall measure a new true dance around and above, and taste of the treasure, the torrent of pleasure! curl! curl! peach and pearl! mine! mine! maid divine! whirl! whirl! boy and girl! twine! twine! rose and vine "the musicians" hush! hush! the young feet flush, the marble's ablush, the music moves trilling- like wolves at the killing, moaning and shrilling, and clear as the throb in the throat of a thrush! rustling they sway like a forest of rush in the storm, and away! away! blow the blossoms of virgin bosoms on the sob of the wind of the violins 26 that bind and unbind their scarlet sins o

the ego who posits the non-ego (fichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker- as the thing he wants to be. for the adept such little consolation as he may win is rather to be found by regarding the magus as b= mercury= 8= ch= 418= abrahadabra, the great word, the "word of double power in the voice of the master" which unites the 5 and the 6, the rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the "master of the temple" he finds no satisfaction in contemplating the tree of life, and theorderly arrangement of the numbers; rather does he enjoy the qabalah as a means of juggling with these numbers. he can leave nothing undisturbed; he is th

ALEISTER CROWLEY EQ I 5

castles which ye call the watch-towers of the universe. let me dwell in peace within the breast of the angel that is warden of the aethyr. let not the shame of my mother be 12 unveiled. let not her be put to shame that lieth among the lilies that are beyond the stars. o man, that must ever be opening, when wilt thou learn to seal up the mysteries of the creation? to fold thyself over thyself as a rose in the embrace of night? but thou must play the wanton to the sun, and the wind must tear thy petals from thee, and the bee must rob thee of thy honey, and thou must fall into the dusk of things. amen and amen. verily the light is hidden, therefore he who hideth himself is like unto the light; but thou openest thyself; thou art like unto the darkness that bindeth the belly of the great goddes

e face of my mother is scarred by the nails of the devil. shut the book, destroy the breaker of the seal! 14 and i answered: had he not been destroyed he had not come hither, for i am not save in the darkness in the womb of her by whom came evil into the world. and this darkness swallows everything up, and the angel is gone from the stone; and there is no light therein, save only the light of the rose and of the cross. aumale, algeria "november" 23, 1909, between 8 and 9 p.m. the cry of the 27th aethyr, which is called zaa there is an angel with rainbow wings, and his dress is green with silver, a green veil over silver armour. flames of many-coloured fire dart from him in all directions. it is a woman of some thirty years old, and she has the moon for a crest, and the moon is blazoned on

rse, and she breathes very rapidly words that i cannot hear. i can hear some of them now. untu la la ulula umuna tofa lama le li na ahr ima tahara elula etfoma ununa arpeti ulu ulu ulu maraban ululu mahata ulu ulu lamastana. and then her voice rises to a shriek, and there is a cauldron boiling in front of her; and the flames under the cauldron are like unto zinc flames, and in the cauldron is the rose, the rose of 49 petals, seething in it. over the cauldron she has arched her rainbow wings; and her face is bent over the cauldron, and she is blowing opalescent silvery rings on to the rose; and each ring as it touches the water bursts into flame, and the rose takes new colours. and now she lifts her head, and raises her hands to heaven, and cries: o mother, wilt thou never have compassion o

e cauldron she has arched her rainbow wings; and her face is bent over the cauldron, and she is blowing opalescent silvery rings on to the rose; and each ring as it touches the water bursts into flame, and the rose takes new colours. and now she lifts her head, and raises her hands to heaven, and cries: o mother, wilt thou never have compassion on the children of earth? was it not enough that the rose should be red with the blood of thine heart, and that its petals should be by 7 and by 7? 16 she is weeping, weeping. and the tears grow and fill the whole stone with moons. i can see nothing and hear nothing for the tears, though she keeps on praying "take of these pearls, treasure them in thine heart. is not the kingdom of the abyss accurst" she points downward to the cauldron; and now in i

hes forth his arms to heaven and cries; in the crackling of the lightning, in the rolling of the thunder, in the clashing of the swords and the hurling of the arrows: be thy name exalted! streams of fire come out of the heavens, a pale brilliant blue, like plumes. and they gather themselves and settle upon his lips. his lips are redder than roses, and the blue plumes gather themselves into a blue rose, and from beneath the petals of the rose come brightly coloured humming-birds, and dew falls from the rose-honey-coloured dew. i stand in the shower of it. and a voice proceeds from the rose: come away! our chariot is drawn by doves. of mother-of-pearl and ivory is 25 our chariot and the reins thereof are the heart-strings of men. every moment that we fly shall cover an aeon. and every place

ALEISTER CROWLEY EQUINOX EQ I 1 2

re turned back, in, up to the third eye; my tongue was rolled back in my mouth; and my thoughts, radiating from that third eye, i strove to shut in unto an ever narrowing sphere by concentrating my will upon the knowledge and conversation of the holy guardian angel. then i struck twelve times upon the bell; with the new month the operation was duly begun. oct. i."the first day" at eight o'clock i rose from sleep and putting on my robe, began a little to meditate. for several reasons the journey and business of the day before, etc. etc. i did not feel fresh. but forcing myself a little i rose 11 and went out to the caf du d me where i took coffee and a biroche, after buying an exercise book in which to write this record. this was about 8.45; and now (10.10) i have written thus far.[includi

40- hanged man posture. will invoke adonai once more 12.0. by pure thought. got into a very curious state indeed; part of me being quite perfectly asleep, and part quite perfectly awake. 2.10. have slept, and that soundly, though with many dreams. awaking with the utmost horror and loathing of the path of the wise it seemed somehow like a vast dragon-demon with bronze green wings iridescent that rose up startled and angry. and i saw that 19 2.10. the littlest courage is enough to rise and throw off sleep, like a small soldier in complete armour of silver advancing with sword and shield at whose sight that dragon, not daring to abide the shock, flees utterly away. 2.15. lunch, 3 garibaldis and 3 gaufrettes. wrote two letters. 2.50. going out walk with mantra. 8.3. this walk was in a way r

ddening the streets. the rain of autumn, not the rain of spring! so is it in this soul, lord adonai. the thought of thee is heavy and uneasy, flabby and loose, like an old fat woman stupid-drunk in her slum; which was as a young maiden in a field of lilies, arrow-straight, sun-strong, moon-pure, a form all litheness and eagerness, dancing, dancing for her own excess of life. adonai! adonai! 9.17. rose, dressed, etc. reflecting on the path. blinder than ever! the brain is in revolt; it has been compressed too long. yet it is impossible to rest. it is too late. the irresistible god, whose name is destiny, has been invoked, and he hath answered. the matter is in his hands; he must end it, either with that mighty spiritual experience which i have sought, or else with black madness, or with dea

ohn will turn himself to sleep, invoking adonai. 1.17. can neither sleep nor concentrate. instead grotesque "astral" images of a quite base gargoylish type. i suppose i shall have to pentagram them off like a damned neophyte."je m'emmerde! 3.8. praise the lord, i wake! if that can be called waking which is a mere desperate struggle to keep the eyes open. 3.18. pranayama all wrong very difficult. rose, washed, drank a few drops of water.(n.b. to-night have drunk several times, a mouthful at a time; other nights, and days, no. all entries into body recorded duly. 3.30. have done 10 breath-cycles; am quite awake. it will therefore now be lawful again to sleep. 8.12. awoke at 7.40, read a letter which arrived, and tried quite vainly to concentrate. 8.52. have risen, written a letter. will bre

soul of things; not separate from them, or from me; but that which is behind the shadow-show, the cause of all, the quintessence of all, the transcender of all. and thee i seek insistently; though thou hide thyself in the heaven, there will i seek thee out; though thou wrap thyself in the flames of the abyss, even there will i pursue thee; though thou make thee a secret place in the heart of the rose or at the arms of the cross that spanneth all-embracing space; though thou be in the inmost part of matter, or behind the veil of mind; thee will i follow; thee will i overtake; thee will i gather into my being. so thus as i chase thee from fastness to fastness of my brain, as thou throwest out against me veil after magic veil of glory, or of fear, or of despair, or of desire; it matters noth

ALEISTER CROWLEY EQUINOX EQ I 2 2

remains but to partake in silence the mystic repast composed of the 260 symbols of the four elements, and to remember our pledge of secrecy (the kerux proceeds to the altar and ignites the spirit placed at the southern angle of the cross. the "hierophant" quitting his throne, goes to the west of the altar, and facing east, salutes and continues "i invite you to inhale with me the perfume of this rose as a symbol of air (smelling rose: to feel with me the warmth of this sacred fire (spreading hands over it: to eat with me this bread and salt as types of earth (eats: and finally to drink with me this wine, the consecrated emblem of elemental water (drinks from cup. the hierophant then goes to the east of the altar and faces west. the hiereus comes to the west of the altar, and salutes the h

t the three mystic words "khabs am pekht "konx om pax "light in extension" the "hierophant" then finally closes the ceremony by saying: 23 the "formula of osiris" is given in z. 1, and is as follows "for osiris onnophris hath said: he who is found perfect before the gods hath said: these are the elements of my body, perfected through suffering, glorified through trial. for the secret of the dying rose is as the repressed sign of my suffering. and the flame-red fire as the energy of my undaunted will. and the cup of wine is the outpouring of the blood of my heart sacrificed unto regeneration and the newer life. and the bread and the salt are as the foundations of my body. which i destroy in order that they may be renewed. for i am osiris triumphant, even osiris onnophris the justified. i am

hegemon t r_ t facing east h_ table of seven shew bread branched candlestick_ k. e. r. u. x. lights. unshaded_ hiereus_ diagram 15. arrangement of the temple in the 1= 10 ritual (second part. the "hegemon" then explains the symbolic drawing of the zodiac, which is most complicated, but consists mainly of twelve circles and a lamp in the centre to represent the sun "the whole figure represents the rose of creation, and is a synthesis of the visible universe. furthermore the twelve circles represent the twelve foundations of the holy city of the apocalypse, while in the christian symbolism the sun and the twelve signs typify our saviour and the twelve apostles."2 after which the hiereus says "at the southern side of the holy place stood the seven-branched candlestick. the symbolic drawing be

hich surround the heptagram represents its occult meaning. the seven circles which surround the heptagram represent the seven planets and the seven qabalistic palaces of assiah, the material world which answer to the seven apocalyptic churches of asia minor, and these again represent, on a higher plane, the seven lamps before the throne."3 264 illustration described from page 265 "diagram 16. the rose of creation" this is a twelve-pointed star made up of four line-drawn equilateral triangles, effectively two hexagrams placed one on top of the other and rotated to produce a symmetrical duo-decagram. there are small circles touching the outer tips of each of the twelve points. four identical circles are placed tangent to the horizontal and vertical line elements in the central portion of the

d courage, so with him i entered. before us in the very centre of the temple there sat a woman whose countenance was bright as the essence of many moons; and as i beheld her, fear left me, so i stepped towards her and knelt reverently at her feet "then, as i knelt before her, she gave me a branch of olive and myrtle, which i folded to my heart; and as i did so, of a sudden a great pillar of smoke rose from the ground before me and carried her away through the dome of the temple "slowly the pillar loosened itself, and spiral puffs of smoke, creeping away from the mighty column, began to circle round 303 me, at which i stepped back to where my guide was still standing. then he advanced, and beckoning me to follow him, we entered the great pillar of smoke and were carried through the bright d

ALEISTER CROWLEY EQUINOX EQ I 2 3

on the west of eday. one evening when he was fishing for sillocks on an ebb-rock, which could only be reached dry-shod at low water, the fish took unusually well, so that he stood and filled his basket. indeed they took so well that he forgot all about the tide, and soon found himself cut off from the land. mansie shouted and shouted, but he was far from any house, and nobody heard him. the water rose until it reached his knees, and then his hips, and then his shoulders. he shouted until he was hoarse, and then gave up all hope of life. but just as the sea was encircling his neck and coming now and then in little ripples to his mouth, just as the sea had almost lifted him from his rock, he felt something grip him by the collar of his coat, and in a few moments he found himself in shallow w

in a river, the waves extend farther and farther, shunning the bruises which the child has inflicted upon them, in a like manner waver of a grey lighter and lighter as they extended towards the snake were painted in methodically eccentric gyrations. the last wave was almost white, and stopped at the head of the monster "in the fifth compartment" was a skull "in the sixth compartment" was a white rose, with a delicious scent "in the seventh compartment" as well as in the eighth and last, i saw nothing, but a sweet music struck on my ear when i bent over them. the tunes were very different at first, one tender and soft, the other furious and thundering. at the end, however, both melted in a whisper, to die suddenly in a piercing cry of laughter. 362 and the man-who-lost-his-cover came into

to discover an intimate connection between the forces of the body and the soul; and the student of psychology is continually being reminded of the kinship between saint and sinner. now and then we find the extremes of self and selflessness in the same soul. dante tells us how the lover kissed the trembling mouth, and with the same thrill describes his own passionate abandonment before the mystic rose. in our own day, the greatest of french lyric poets, verlaine, has given us volumes of the most passionate love songs, and side by side with them a book of religious poetry more sublimely credulous and ecstatic than anything that has come down to us from the ages of faith. we are all, as sainte-beuve said 'children of a sensual literature' and perhaps for that reason we should expect from our

ALEISTER CROWLEY EQUINOX EQ I 2

founder was a holy man, who performed a special miracle to make it pure for ever "your evidence is as tainted as your water" replied the now infuriated householder. so off they went to the judge. the judge heard the case carefully "my good friends" said he "you've neither of you got a leg to stand on; for in all you say there is not one grain of proof- the case is dismissed" 7 the water inspector rose jubilant, when from the body of the court came a still small voice "might i respectfully suggest, your worship, that the water in question be examined through my microscope "what in thunder is a microscope" cried the three in chorus "an instrument, your worship, that i have constructed on the admitted principles of optics, to demonstrate by experience what these gentlemen are arguing about "a

court came a still small voice "might i respectfully suggest, your worship, that the water in question be examined through my microscope "what in thunder is a microscope" cried the three in chorus "an instrument, your worship, that i have constructed on the admitted principles of optics, to demonstrate by experience what these gentlemen are arguing about "a priori" and on hearsay" then they both rose up against him, and cursed him "unscientific balderdash" said the water man, for the first time speaking respectfully of science "blasphemous nonsense" said the inhabitant, for the first time speaking respectfully of religion "wait and see" said the judge; for he was a just judge. then the man with the microscope explained the uses of this new and strange instrument. and the judge patiently i

planation would require a volume to itself; but fortunately we have, in the buddhist skandhas and the three characteristics which deny them, a scheme easily assimilable to western psychology. in "science and buddhism" i dealt in some detail with these skandhas; but i will briefly recapitulate. in examining any phenomenon and analysing it we first notice its name and form (nama and rupa "here is a rose" we say. in such a world live the entirely vulgar. next (with berkeley) we perceive that this statement is false. there is an optical sensation (vedana) of red; an olfactory sensation of fragrance; and so on. even its weight, its space, are modifications of sense; and the whole statement is transformed into "here is a pleasurable set of sensations which we group under the name of a rose" in s

f sense are found to be but percepts; the pleasure or pain vanishes; and the sensations are observed coldly and clearly without allowing the mind to be affected. this perception (san n a) is the world of the surgeon or the man of science. next, the perception itself is seen to be dependent on the 58 nature of the observer, and his tendency (sankhara) to perceive. the oyster gets no fun out of the rose. this state establishes a dualistic conception, such as mansel was unable to transcend, and at the same time places the original rose in its cosmic place. the creative forces that have made the rose and the observer what they are, and established their relation to one another, are now the sole consciousness. here lives the philosopher. easily enough, this state passes into one of pure conscio

shes a dualistic conception, such as mansel was unable to transcend, and at the same time places the original rose in its cosmic place. the creative forces that have made the rose and the observer what they are, and established their relation to one another, are now the sole consciousness. here lives the philosopher. easily enough, this state passes into one of pure consciousness (vin n anam. the rose and the observer and their tendencies and relations have somehow vanished. the phenomenon (not the original phenomenon "a rose" but the phenomenon of the tendency to perceive the sensation of a rose) becomes a cloudless light; a static, no longer a dynamic conception. one has somehow got behind the veil of the universe. here live the mystic and the true artist. the buddhist, however, does not

ALEISTER CROWLEY EQUINOX EQ I 3 2

all watery things used in due form""of the robes and insignia" the mighty magus of art shall wear a white robe, yellow sash, red overmantle, indigo nemys, upon her breast shall she bear a great tablet whereon is the magic seal of mercury; and over this the lamen bearing the signature of taphthartharath, on its obverse the lamen of a hierophant. she shall wear also a dagger in her sash, and a red rose on her heart: and she shall carry in her left hand the ankh of thoth, and in her right the ibis wand. the assistant magus of art shall wear a white robe, with a girdle of snake-skin; a black head-dress and a lamen of the spirit, on its obverse the lamen of the hiereus. and he shall bear in his right hand a sword; and in his left hand the magical candle; and a black chain about his neck. the m

thoth, and in her right the ibis wand. the assistant magus of art shall wear a white robe, with a girdle of snake-skin; a black head-dress and a lamen of the spirit, on its obverse the lamen of the hiereus. and he shall bear in his right hand a sword; and in his left hand the magical candle; and a black chain about his neck. the magus of the fires shall wear a white robe and yellow sash; and the rose upon his breast; in his right hand is a sword and in his left a red lamp. the magus of the waters shall wear a white robe and yellow sash and rose cross: he shall bear in his right hand a sword and in his left a cup of water "opening" the chamber of art shall be duly prepared by the assistant magus of art as aforementioned. 172 he shall draw upon the ground the lineal figures; and shall trace

rns himself towards the fire of the spirit, and recites "the invocation to the higher" majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee! thee we invoke! thou that manifesteth in thy symbolic form as an ibis-headed one: thee, thee we invoke! thou, who holdest in thy hand the magic wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! thou whose 176 head is of green, whose nemys is of night sky- blue; whose skin of of flaming orange, as though it burned in a furnace: thee, thee we invoke! behold, i am yesterday, to-day, and the brother of the morrow! for i am born again and again. mine is the unseen force which created the gods, and giveth life unto the dwellers in the wat

l [chief resumes her seat. the three others pass to the west and point their swords 178 in menace at the veiled and corded sigil. the assistant magus then lifts the sigil on to the edge of the circle, and says] who gives permission to admit to the hall of dual truth this creature of sigils "magus of art" i, s.s.d.d, soror of the order of the golden dawn, theorica adepta minora of the order of the rose of ruby and the cross of gold "i.a" creature of sigils, impure and unconsecrate! thou canst not enter our magic circle "d.p.a.l" creature of sigils, i purify thee with water "ae.a" creature of sigils, i consecrate thee by fire [magus of art in a loud voice cries "seven times" the name of the spirit, vibrating strongly, and then says] assistant magus of art, i command thee to place the sigil a

sdom and power. and i am about to invocate thee in the magical hour of tafrac, on this day, for that in this day and hour the great angel of kokab, raphael, reigneth_ beneath whose dominion art thou_ and i swear to thee, here in the hall of the twofold manifestation of truth, that, as liveth and ruleth for evermore the lord of the universe; that even as i and my companions are of the order of the rose of ruby and the cross of gold; that even as in us is the knowledge of the rites of power ineffable: thou shalt this day become manifest unto visible appearance before us, in the magical triangle without this circle of art [it should now have arrived at the magical hour tafrac, commencing at 8h. 32' p.m. if not, then the adepti seat themselves, and await that time. when it is fulfilled, the as

ALEISTER CROWLEY EQUINOX EQ I 3 3

carouse, and shake with silent laughter the blue vault of the skies. 282 a breeze_ a leaf_ a shadow_ the falling of a bud_ the wind across the meadow_ a flash of light_ a call_ a patter on the wall_ the air is bright as blood; a moment stands a shadow, a moment sounds a call. awake! the spell is broken, and hushed the sense of noon; what silent word was spoken in answer to the call. hush! see the rose-leaves fall; ah! see the pathway strewn with tender rose-leaves, broken in answer to the call. how still it lies, the garden, now the red flash is gone; the brown soil seems to harden now the strange spell is fled; and the earth lies cold and dead, and the hot hours hurry on. it is only a quiet garden now that the spell is fled. but the hour, the hour and the token, have passed as a dream awa

es, and that he will throw "fearlessly the whole weight of his genius and energy into the cause of "radical reform of these monstrous and silly iniquities" ariel. 325 "the quest. no. ii. j. m. watkins. 2s" 6"d" this periodical is the dullest and most sodden slosh possible. no one should fail to buy a copy; a perfect bedside book. r. n. w. 12 weh note: this is crowley's account of his divorce from rose. see "confessions" we beg to apologise for having referred in our last number to g.r.s.mead, esquire, b.a, m.r.a.s, as mr. g.r.s.mead, b.a. b.a (baccalaureus artium) is indeed the proud distinction awarded to our brightest and best intellects. m.r.a.s. does not mean mr. ass; but is a mark of merit so high that dizzy imagination swoons at its contemplation. we grovel. a. c. paracelsus. edited

o that the silver of thy 28 merriment may revel as a moon-white pearl upon my tongue. 6. o thou midnight vision of whiteness, whose lips are as pouting rosebuds deflowered by the deciduous moon; tend me as a drop of dew in thy breast, so that the dragon of thy gluttonous hate may devour me with its mouth of adamant. 7. o thou effulgence of burning love, who pursueth the dawn as a youth pursueth a rose-lipped maiden; rend me with the fierce kisses of thy mouth, so that in the battle of our lips i may be drenched by the snow pure fountains of thy bliss. 8. o thou black bull in a field of white girls, whose foaming flanks are as starry night ravished in the fierce arms of noon; shake forth the purple horns of my passion, so that i may dissolve as a crown of fire in the bewilderment of thine e

thou shower of universal suns: yea, i rejoice in thee, thou gorgeous, thou wildering one; o thou great lion roaring over a sea of blood! i rejoice, yea, i shout with gladness! till the wild thunder of my praise breaketh down, as a satyr doth a babe, the nine and ninety gates of thy power, in the glory and splendour of thy name. 10. ah! but i rejoice in thee, o thou my god; thou ambrosia-yielding rose of the world; thou vaulted dome of effulgent light; thou valley of venomous vipers: yea, i rejoice in thee, thou dazzling robe of the soft rain-clouds; o thou lion-voiced up-rearing of the goaded storm! i rejoice, yea, i shout with gladness! till my rapture, 39 like unto a two-edged sword, traceth a sigil of fire and blasteth the banded sorcerers, in the glory and splendour of thy name. 11. a

y! thou shrivelled udder of the storm-blasted mountains, who no longer sucklest the babe-clouds of wind-swept night! o how can i gaze upon thy countenance of eld, and yet be not blinded by the black fury of thy dethron d majesty? 9. o what art thou, o god my god, thou seraph-venom of witch-vengeance enchaunted? o thou coiled wizardry of stars! thou one lord of life triumphant over death, thou red rose of love nailed to the cross of golden light! o how can i die in thee as sea-foam in the clouds, and yet possess thee as a frail white mist possesses the stripped limbs of the sun? 10. o what art thou, o god my god, thou soft pearl set in a bow of effulgent light? o thou drop of shimmering dew! thou surging river of bewildering beauty who speedest as a blue arrow of fire beyond, beyond! o how

ALEISTER CROWLEY EQUINOX EQ I 3

f. grimble 129 the temple of solomon the king (book ii "continued) 133 the coming of apollo. by victor b. neuburg 281 the brighton mystery. by george raffalovich 287 reviews 113, 285, 304 the shadowy dill-waters. by a. quiller, jr. 327 "special supplement" liber dcccclxiii_ the treasure-house of images illustrations the slopes of abiegnus "facing page" 4 the student" 10 the complete symbol of the rose and cross" 210 the elemental tablets and cherubic emblems" 212 the lid of the pastos" 218 the ceiling of the vault the floor of the vault" 222 the circular altar the rose and cross "special supplement" the triangle of the universe" 4 the greek cross of the zodiac" 70 weh note: two different versions of this editorial exist in separate marketings of the 1st edition. both will be given. this fi

t the new way of the equinox of horus, as revealed in liber legis. he does so, and reconciles it with the old way by inviting the test of experiment. they would go therefore to the desert or the mountains_ nay! here and now shall it be accomplished. peace to all beings! 13 aha! olympas. master, ere the ruby dawn gild the dew of leaf and lawn, bidding the petals to unclose of heaven's imperishable rose, brave heralds, banners flung afar of the lone and secret star, i come to greet thee. here i bow to earth this consecrated brow! as a lover woos the moon aching in a silver swoon, i reach my lips towards thy shoon, mendicant of the mystic boon! marsyas. what wilt thou? olympas. let mine angel say "utterly to be rapt away" marsyas. how, whence, and whither? olympas. by my kiss from that abode

t transcend. these glories are mere scaffolding to the closed palace of the king. olympas. yet, saidst thou, ere the new flower shoots the soul is torn up by the roots. marsyas. now come we to the intimate things known to how few! man's being clings first to the outer. free from these the inner sheathings, and he sees those sheathings as external. strip one after one each lovely lip from the full rose-but! ever new leaps the next petal to the view. what binds them by desire? disease most dire of direful destiny's! olympas. i have abandoned all to tread the brilliant pathway overhead! marsyas. easy to say. to abandon all, all must be first loved and possessed. nor thou nor i have burst the thrall. all_ as i offered half in jest, sceptic_ was torn away from me. not without pain! they slew my

y and power, beauty and harmony and strength, triumph and splendour, starry shower of flames that flake their lily length, a necklet of pure light, far-flung down to the base, from which is hung a pearl, the universe, whose sight is one globed jewel of delight. fallen no more! a bowered bride blushing to be satisfied! olympas. all this, of once the eye unclose? marsyas. the golden cross, the ruby rose are gone, when flaming from afar the hawk's eye blinds the silver star. o brothers of the star, caressed by its cool flames from brow to breast, is there some rapture yet to excite this prone and pallid neophyte? olympas. o but there is no need of this! i burn toward the abyss of bliss. i call the four powers of the name; earth, wind and cloud, sea, smoke and flame to witness: by this triune

ght, and stress even of this high consciousness; pierce to the heart! i leave thee here: thou art the master. i revere thy radiance that rolls afar, o brother of the silver star! olympas. ah, but no ease may lap my limbs. giants and sorcerers oppose; ogres and dragons are my foes! leviathan against me swims, and lions roar, and boreas blows! no zephyrs woo, no happy hymns paean the pilgrim of the rose! marsyas. i teach the royal road of light. be thou, devoutly eremite, free of thy fate. choose tenderly a place for thine academy. let there be an holy wood of embowered solitude by the still, the rainless river, underneath the tangled roots of majestic trees that quiver in the quiet airs; where shoots of the kindly grass are green moss and ferns asleep between, lilies in the water lapped, su

ALEISTER CROWLEY EQUINOX EQ I 4 2

his hand 174 no longer was she the middle aged woman, worn with strange lusts; but a young woman of bewitching beauty. at once recognizing the power of her sorcery, and knowing that if he even so much as contemplated her gorgon head all the power of his magic would be petrified, and that he would become but a puppet in her hands, but a top to be played with and when broken cast aside, he quietly rose as if nothing unusual had occurred; and replacing the bust on the mantelpiece turned towards her and commenced with her a magical conversation; that is to say a conversation which outwardly had but the appearance of the politest small talk but which inwardly lacerated her evil heart, and burnt into her black bowels as if each word had been a drop of some corrosive acid. she writhed back from

i invoke! aleister crowley. 198 illustration opposite page 199 described "the interpreter (script lettering at base, credited at lower right "carl hentschel ph. lc) this is a monochrome color tinted photo of a female violinist. she stands on a white draped block, the background is white, except for the floor which seems to be wooden and is interrupted by the block. she is garbed in a black robe, rose-cross on chest, hood turned back and over hair with eye-in-triangle seen only as three or four points of the glory. her head is turned in profile to the right until the shoulders and torso- 3/4 profile. all five toes of her right foot are bare and to be seen jutting out of the robe directly toward the front. she cradles the violin between chin and left shoulder, left fingers holding a chord o

lder, left fingers holding a chord on the frets and back of left hand toward the viewer and to the side. she holds the bow vertically and tilted away over the strings slightly toward the back. her right hand lightly grasps the end of the bow about waist high. the interpreter mother of light, and the gods! mother of music, awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and lightning, the king of the spirits of fire; by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to

! we are happy because when i come to see you i come to see you. if we were living together you would soon get to know me as the brute who grumbles at the cooking and wants to shut himself up and work["mimicking her voice "and i wouldn't mind so much if it were work, but all he does is to sit in a chair and smoke and stare at nothing and swear if any one comes in to ask him if my darling news old rose chiffon moir directoire corsets match my eau-de-nil suede tussore appliqu garters" see? euphemia. but- hush["she flies away to the other end of the room. the door opens. enter" thomas. 223 thomas. mr. delomm would like to see you for a moment on urgent business["the lovers exchange signals privately" euphemia. show him up. thomas. yes, miss [thomas "goes out" carr. i will go and get a snack

tumbling over the fallen leaves, sliding over the dew, staring up at the barley sheaves that nod in the autumn wind, we pushed and jostled the twilight thro, shrilling to those behind. and ere the night had grown to noon we were under the bloody bowl, and then uprose a huge pale moon. behind the shivering trees; and so we found the mother troll well-skilled in mysteries. she heard our coming, and rose to the door, and we hurried eagerly through; we entered in with a breeze from the moor, and stood by the fading pyre. the air was smoky, the flame was blue, and the face of the troll like fire. and so we gave her the heart of the slain, that was slain for a dead man's sake; she chuckled low at each blackened vein gory an brown and torn; she wriggled her sides like a wounded snake as she squee

ALEISTER CROWLEY EQUINOX EQ I 4 3

and steel. he winds his horn: his warriors pour in thousands on the fenceless foe; the sunset stains their hideous war with crimson bars of after-glow. he winds his horn; the night-stars leap to light; upspring the sisters seven; while answering flames illume the deep, the blue pavilions blaze to heaven. silent and stern the northward way they ride; alone before his men staggers through black to rose and grey sir palamede the saracen. 8 iii there is a rock by severn mouth whereon a mighty castle stands, fronting the blue impassive south and looking over lordly lands. oh! high above the envious sea this fortress dominates the tides; there, ill at heart, the chivalry of strong sir palamede abides. now comes irruption from the fold that live by murder: day by day the good knight strikes his

ke "thy deeds atone by knightly devoir" he returned that "while the land was overgrown with giant, fiend, and ogre burned my sword; but now the paynim bars are broke, and men to virtue turned: therefore i sit upon the scars amid my beard, even as the sun sits in the company of the stars" then lancelot bade this deed be done, the achievement of the questing beast. which when he spoke that holy one rose up, and gat him to the east with lancelot; when as they drew unto the palace and the feast he put his littlest finger to the dwarf, who rose to upper air, piercing the far eternal blue beyond the reach of song or prayer. then did sir palamede amend his nakedness, his horrent hair, 23 his nails, and made his penance end, clothing himself in steel and gold, arming himself, his life to spend in

e black magician art shape ever closer like an hart: 36 while such a questing there resounds as god had loosed the very pit, or as a thirty couple hounds are in its belly as it bounds! full sick at heart, i ween, was then the loyal knight, the weak of wit, the butt of lewd and puny men, sir palamede the saracen. 37 xiv northward the good knight gallops fast, resolved to seek his foe at home, when rose that vision of the past, the royal battlements of rome, a ruined city, and a dome. there in the broken forum sat a red-robed robber in a hat "whither away, sir knight, so fey "priest, for the dove on ararat i could not, nor i will not, stay "i know thy quest. seek on in vain a golden hart with silver horns! life springeth out of divers pains. what crown the king of kings adorns? a crown of ge

ls, and whirls so that the tears of toil begin to dew her breasts with ardent pearls. nor doth she mitigate her dance, the bagpipe ever louder skirls, 52 until the shapes of death advance and gather round her, shrieking loud and wailing o'er the wide expanse of sand, the gibbering, mewing crowd. like cats, and apes, they gather close, till, like the horror of a cloud wrapping the flaming sun with rose, they hide her from the hero's sight. then doth he must thereat morose, when in one wild cascade of light the pageant breaks, and thunder roars: down flaps the loathly wing of night. he sees the lonely breton shores lapped in the levin: then his eyes see how she shrieking soars and soars into the starless, stormy skies. well! well! this lesson will he learn, how music's mellowing artifice may

dous overthrow. out sword! out lance! curiass and helm splinter beneath the knightly blow. they storm, they charge, they hack and hew, they rush and wheel the press athrough. the weight, the murder, over whelm one, two, and all. nor silence knew his empire till sir palamede (the last) upon his fairy steed struck down his brother; then at once fell silence on the bloody mead, 59 until the questing rose again. for there, on that ensanguine plain standeth a-laughing at the dunce the single beast they had not slain. there, with his friends and followers dead, his brother smitten through the head, himself sore wounded in the thigh, weepeth upon the deed of dread, alone among his murdered men, the champion fool, as fools were then, utterly broken, like to die, sir palamede the saracen. 60 xxii s

ALEISTER CROWLEY EQUINOX EQ I 4

women she seemed a woman, whose hands were ever ready for a soft caress, whose lips were full and red, whose skin was velvet. as a whole, she was very manly in her life, speech and 34 habit. she dressed often as a man; and, one day, riding by lionel's cottage, she noticed the thin-armed youth whose eyes were big and haloed. their eyes met; she smiled, he trembled. both were pleased. the next day rose and brought them again together. a formal introduction followed. mary the male conquered lionel the female. thereafter, the "cheval hongre" lost his nickname. nor did he give any widow the chance of horse-whipping him again. xviii the moon they were very happy; he learnt the joy of health and the ineffable delectation of surrender; she the thrilling pain-pleasure of possession. here, she, bei

of things occult, as also he bade me. thus, at the beginning, i did meditate twice daily, three mediations morning and evening, upon such simple objects as- a white triangle; a red cross; isis; the simple tatwas; a wand; and the like. i remained after some three weeks for 59 1/2 minutes at one time, wherein my thought wandered 25 times. now i began also to consider more complex things: my little rose cross;4 the 46 complex tatwas; the golden dan symbol, and so on. also i began the exercise of the pendulum and other simple regular motions. wherefore to-day of venus, the 22nd of february 1901, i being in the city of guadalajara, in the hotel cosmopolita, i do begin to set down all that i accomplish in this work: and may the peace of god, which passeth all understanding, keep my heart and mi

cape him, endow it with an objectivity, after which he should destroy it, as if it were a living creature, and have done with it. after this mastership over the senses has been attained to, the next practice namely that of dh ran must be begun. dharana dh ran consists in concentrating he will on one definite object or point. sometimes it is practised by concentrating on external objects such as a rose, cross, triangle, winged-globe, etc. sometimes on a deity, shiva, isis, christ or buddha; but usually in india by forcing the mind to feel certain parts of the body to the exclusion of others, such as a point in the centre of the heart, or a lotus of light in the brain "when the chitta, or mind stuff, is confined and limited to a certain place, this is called dh ran "the steadiness of the min

ulum. the difficulty is to keep it in one plane, as it tries to swing round; also to change its rate. 148 in these records "m" means morning and "e" evening. 149 the egyptian key of life. see diagram 61. 150 lamp of the invisible light. 151 in the mind. 152 the visualized form of the goddess isis. 153 that is to say she kept on moving out of the line of mental sight. 154 see diagram 80. a scarlet rose on a gold cross. 155 at this point p. made the following resolve "i resolve to increase my powers very greatly by the aid of the most high, until i can meditate for twenty-four hours on one object" illustration facing page 108 partly approximated and partly described "diagram 84. the five tatwas, with their twenty-five sub-divisions- fat spindle circle in crescent square in equilateral outlin

s is written the name hb:tzaddi hb:resh hb:aleph hb:heh hb:yod hb:nun hb:dalet hb:aleph in the letters of the alphabet of honorius. her feet are flesh coloured, and she wears golden sandals. her long yellow- green drapery is rayed with olive, and beneath her feet roll black clouds lit with lurid patches of colour "how to perform it (1) commence with lesser pentagram banishing ritual (2) formulate rose-cross round room (first, top to bottom; second left to right; third the rose as a circle dextro- rotary (3) the lvx sings in 5= 6 towards the four cardinal points (4) formulate before you in white flashing brilliance the eight letters thus (5) attach yourself to your kether and imagine you see a (7) meditation practices on men and things171 (8) elemental evocations.172 (9) meditation to vivif

ALEISTER CROWLEY EQUINOX EQ I 6 2

s, too magically fair. draw me, o draw me to a dreaming death! send out thine opiate breath, and lull me to the everlasting sleep, that, closing from the kisses of disdain to ecstasy of pain, i may sob out my life into their dangerous deep. who cometh from the mountain as a tower stalwart and set against the fiery foes! who, breathing as a jasmine-laden bower? who, crowned and lissome as a living rose? sharp thorns in thee are set; in me, in me beget the dolorous despair of this desire. thy body sways and swings above the tide of things, laps me as ocean, wraps me round as fire! ye elemental sorceries of song, surge, strenuous and strong, seeking dead dreams, the secret of the shrine; so that she drain my life and being up as from a golden cup, to mingle in her blood, death's kiss incarnad

rage the joy which dawns upon the free; although a subtler sphinx renew riddles of death thebes never knew. another athens shall arise, and to remoter time bequeath, like sunset to the skies, the splendour of its prime; and leave, if nought so bright may live, all earth can take or heaven can give. saturn and love their long repose shall burst, more bright and good than all who fell, than one who rose, than many unsubdued. not gold, not blood, their altar dowers, but votive tears and symbol flowers. oh, cease! must hate and death return? cease! must men kill and die? cease! drain not to its dregs the urn of bitter prophecy. the world is weary of the past. oh, might it die or rest at last! bro. aries. 1-4444. the battle is indeed fought. sol. in aries. 333-333. the victory is indeed won. br

nd inspire thee. i command thee to declare me unto the multitude. leo. lo! in the interstellar space of night clothed with deep darkness, the majestic spaces abide the dawn of deity and light, vibrate before the passionless pale faces 74 shrined in exceeding glory, eremite. the tortoise skies in sombre carapaces await the expression and the hour of birth in silence through the adamantine girth. i rose in glory, gathered of the foam. the sea's flower folded, charioting me risen where dawns rose stole from its pearl-glimmering home, and heaven laughed, and earth: and mine old prison, the seas that lay beneath the mighty dome, shone with my splendour. light did first bedizen earth with its clusters of fiery dew and spray, when i looked forth and cried "it is the day" the stars are dewdrops on

asted milky spouse, virginal also: tartarus and gaia twinned in my womb, and chaos from my brows shrank back abashed, my sister dark and dire, mother of erebus and night, that ploughs with starry-sandalled feet the fields of fire; my sister shrank and fell, the infernal gloom changed to the hot sweet shadow of my womb. i am: that darkness strange and uterine is shot with dawn and scented with the rose; the deep dim prison-house of corn and wine, flowers, children, stars, with flame far subtler glows formless, all-piercing, death-defying, divine, a sweet frail lamp whose shadow gleams and shows no darkness, is as light is where its rays cross, interweave, and marry with the day's! i am: the heart that flames from central me, seeks out all life, and takes again, to mingle its passion with my

e fronds; reply to strife with strife, and all its tiny being crumble under my rough and warrior husband-kiss, whose pain shall burn, and alter, and be bliss! i am: no word beside that solemn one reigns in sound's kingdom to express my station, who, clothed and crowned with suns beyond the sun, bear on the mighty breast of foam thalassian, bear on my bosom, jutting plenilune, maiden, the fadeless rose of the creation! the whole flower-life of earth and sky and sea from me was born, and shall return to me! i am: for men and beings passionate, for mine own self calm as the river-cleaving lotus-borne lord of silence: i create or discreate, both in my bosom heaving: my lightest look is mother of a fate: my fingers sapphire-ringed with sky are weaving ever new flowers and lawns of life, designe

ALEISTER CROWLEY EQUINOX EQ I 6

sun through simoon, typhoon! hurricanes howl, howl in her heart; serpents sleep in her smile; i hear horrible happenings long ago, direful deeds, weirds of woe, 43 things beyond history and art in the tresses that tumble over her ear! in what grim gloom did satan get this child on what wood-nymph dishevelled? whence was the wind that swayed the woods on their bestial beatitudes? or what garden of rose and violet lay under the moon wherein they revelled? she is like a poppy-petal. all the seas of sleep are hidden under the languorous eyelids, whose lashes are long and strong to bruise my heart where her lusts like hornets settle on sacred leaves, on flowers forbidden. she is like a drug of wonder. all the limits of sense dissolve when we fall like snows from the precipice sun-kissed to the

e to grips, who gave me nothing priceless. give me the purity distilled from dervish sweat and satyr bruises. the holy graal with wine is filled from no unbroken cruses. doth not the world's great alchemist corrupt his oysters to make pearls? shall not these lips praise him? they kissed no cold reluctant girl's. jaja' hath woven the web of god from threads of lust and laughter spun. in heaven the rose is worth the rod; and love as water, one. 47 iii jeanne a pastoral "to raymond radclyffe "hey diddle diddle! the cat and the fiddle! the cow jumped over the moon" i laid mine ear against your heart, jeanne! a masterpiece of nature turned a masterpiece of art, with your blanched egyptian beauty foiled by the hungry eyes, and the red mouth soiled by the honey of mine that your greed has spoiled

ower, eating and drinking. also in my sleep i had many marvellous dreams, of greater sustenance than sleep itself. and there was given unto me by my fair brother (for so i may now call him) a little book, wherein it was written how a man might build himself a shallop, and have for steersman one appointed thereunto. this then i laboured to build, and the toil was great. moreover, certain vile fish rose from the water, and with their fins beat upon the planks of my boat, that i might not end it. however, at last i had it perfect, and was about to set sail at dawn. but first the dark man my brother departed from us, and went his way. and then the old man of the tower took me aside and offered me a seat at the funeral feast of his master. and although i verily believe that this old man was a r

peak saying "behold thou me" 62 and i could not. nevertheless i gazed earnestly, and paddled in the direction of the sound. while this was a-doing suddenly the river fell in a cataract. and i looked for the olive-branch, and it was withered, and sunk beneath the stream. and i looked for the dove, and it was wrapped round with a most hideous serpent. and i was helpless. in the end he devoured that rose-winged companion of my journey, and went seeking a new prey. now in this cataract i had most surely been wrecked but that i clung tightly to the boat. this indeed floated as serenely as if it had been upon the still waters of a lake; and when i had a little plucked up courage, i saw sitting at the helm him that is appointed to steer; i saw him face to face. this then endured for a space; and

laylah "rises, mistress of herself, kisses the golden scorpion and hides it at her heart, and refills the pitcher["enter a band of saracens, who dismount. their leader, the" emir said omar, rushes forward to the well" said omar. victory! we have chased the infidels three days, and the vultures of the desert are gorged, and the jackals burst with fatness. my gazelle, didst thou languish for me? my rose, my tulip, my anemone, slim palm of the oasis, sweet water of the well! we shall feast to-night, 81 little one, star of the night, beautiful young moon over the sand-dunes["he clasps her in his arms" laylah["tonelessly. victory! ay, victory is sweet. we shall feast to-night["she shudders" said omar["seeing that all is not well. what is it? what is it? laylah. i have had evil dreams. said omar

ALEX SANDERS THE KING OF THE WITCHES

rformed their rituals, and in the inky black waters they studied the moon's reflections and conjured up the future. when he was nine, alex was allowed to take part in his first full-moon ceremony. gran had no difficulty in persuading his mother to part with him for the night, for she was delighted with the progress he had made in welsh and grateful to her mother for having taught him. as the moon rose, gran opened the kitchen curtains and let its light flood the kitchen. she had banked up the fire with small coal to deaden its glow and now she led alex into the centre of the circle. the air was heavy with incense burning in four bowls placed at intervals round the perimeter. she handed him his own athame and told him she was going to consecrate it. the boy had to lie flat on his back, the

ed at intervals round the perimeter. she handed him his own athame and told him she was going to consecrate it. the boy had to lie flat on his back, the dagger on his bare chest; then shelowered herselfon to him, muttering incantations he had never heard before. he felt peculiar, his bare body pressed close to hers, but she was deadly serious and already he firmly believed in her magic. when they rose, she led him outside into the yard where she told him to raise his athame to the moon and repeat the words of the ritual. it was his first 'calling down the moon' ceremony. although magic, witchcraft and the ever-increasing affinity he formed with his grandmother filled most of his childhood, alex was usually able to lead an entirely separate life at home. he was very close to his sisterjoan

,which magiciabsand witdhes alike believe can be petitioned to help and advise those mortals who follow the correct rituals. bill and eunice agreed to let theirtwelve-year..oldson be used to draw the power; a virgin child representing purity i believedto find favour with the spirits. fora week beforehand they .had been .makiilgptepara#ons, the most arduous.ofwhich wasthe gatherin offourpolinos of rose petals to be dried and made into incense. they could.be picked only betwe,en the early tnorninghours oft\vo and three, according to the magic ritual, and as they had.noroses oftheir own,the coven madeforays intog rdensallover eneighbou1' hood until there was not a rose to be seen in the entire district' they.charted an elaborate circle surrounded.by. pentacles and the symbolitwatchtowers. the

he assuredthem that.the powers he could raise were everything. anyone could wish for, and that the gods must be satisfied .else they would refuse to .manifest themselves. when they had calmed down.somewhat, he decided to make his escape before the lounge became deserted and he was at their mercy. even his familiars, he felt, could not protect him for long against three men of such evil intent. he rose and bade them goodnight 'we shall breakfast with you' they told him 'perhaps you,?ll have changed your mind by morning' not committing himself> alex went upstairs to his room. long before dawn he packed his overnight bag and left the hotel, informing the desk clerk that he had been called away. there was an awkward moment over the bill but the clerk finally found a note in his ledger that the

rald, amethyst, coral. lucky numbers: pisces, six; jupiter and neptune both three. lucky day: thursday. flower: heliotrope. trees: willow, elm. animals: sheep and ox. birds: swan and stork. metal: tin. colours: purple, mauve, sea-green. 152 arms the ram. 22 march to 21 april. lucky stones: ruby, bloodstone, diamond. lucky numbers: aries, seven; mars, nine. lucky day: tuesday. flowers: gorse, wild rose, thistle. trees: holly, thorn, chestnut. animals: ram, tiger, leopard. bird: magpie. metal: iron. colours: bright green, pink, yellow, red, white. taurus the bull. 22 april to 21 may. lucky stonesr sapphire, emerald, turquoise, lapis lazuli, moss agate. lucky numbers: six for both taurus and venus. lucky day: friday. flowers: lily-of-the-valley, violet, rose, myrtle. trees: almond, apple, wal

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

y wait- 113- initiation, human and solar copyright 1998 lucis trust rule 3. triple the call must be, and long it takes to sound it forth. let the disciple sound the cry across the desert, over the sea, and through the fires which separate him from the veiled and hidden door. under this symbology comes to the disciple the injunction to make the desert of the physical plane life to blossom like the rose, so that from the garden of the lower life may arise those sounds and scents, and a vibration strong enough to cross the intervening space between it and the portal; to still the restless waters of the emotional life, so that in their limpid, still expanse, that portal may be reflected, and the lower life mirror forth the spiritual life of the indwelling divinity; to pass through the fiery fu

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

t the great inbreathing. another sheath was formed. stanza iii the great wheel turned upon itself. the seven lesser wheels rushed into being. they revolve like their mother, around, within and forward. all that existeth was. the wheels were diverse, and in unification, one. as evolved the great wheel, the inner fire burst forth. it touched into life wheel the first. it circulated. a million fires rose up. the quality of matter densified, but form was not. the sons of god arose, scanned the depth of flame, took from its heart the sacred stone of fire, and proceeded to the next. in turning next the great wheel launched the second. again the flame burst forth, took to its heart the stone and proceeded in revolution. the sons of god again arose, and sought within the flame "the form sufficeth

revolution, the third wheel rendered back the stone. triple the form, rosy the light, and sevenfold the eternal principle. from out the greater wheel, down from the vault of heaven, came into light the lesser wheel that counted as the fourth. the eternal lhas looked down, and the sons of god reached forth. down to the inmost point of death they flung the sacred stone. the plaudits of the chohans rose. the work had turned a point. from the pit of outer darkness, they gathered forth the stone, translucent now and unalloyed, of colour rose and blue. the turning of the fifth wheel and its action on the stone rendered it still more fit. yellow the blending tint, orange the inner fire, till yellow, rose and blue mingled their subtle tones. the four wheels with the greater worked thus upon the s

inspires. the lords on-looking see the work commence. the fourfold one becomes the seven. the chant of those who flame rises to all creation. the moment of achievement is attained. proceedeth the work anew. creation moveth on its way, while waxeth the light within the cavern. stanza vii riseth the cave of beauty rare, of colour iridescent. shineth the walls with azure tint, bathed in the light of rose. the blending shade of blue irradiates the whole and all is merged in gleaming. within the cave of iridescent colour, within its arching circle, standeth the fivefold one demanding further light. he struggleth for expansion, he wrestleth towards the day. the five demand the greater sixth and seventh. the surrounding beauty meeteth not the need. the inner warmth sufficeth but to feed the urge

hand. the work was sadly marred. the chohans of the highest plane gazed in silence on the work. the asuras and the chaitans, the sons of cosmic evil, and the rishis of the darkest constellations, gathered their lesser hosts, the darkest spawn of hell. they darkened all the space* from the coming of the heaven-sent one peace passed upon the earth. the planet staggered and belched forth fire. part rose. part fell. the form was changed. millions took other forms or ascended to the appointed place of waiting. they tarried till the hour of progress should again sound forth for them* the early third produced the monsters, great beasts and evil forms. they prowled upon the surface of the sphere. the watery fourth produced within the watery sphere, reptiles and spawn of evil fame, the product of

r the blaze dies out and the heat is no longer felt can the fire be known- 22- a treatise on cosmic fire copyright 1998 lucis trust stanza xiii through the band of violet that encircleth the heavens passeth the globe of purple dark. it passeth and returneth not. it becometh enrapt in the blue. three times the blue enfoldeth, and when the cycle is completed the purple fadeth and is merged into the rose, and the path again is traversed. three the great colours in the cycle that counteth as the fourth, violet, blue and rose, with the basic purple in revolution. four are the colours secondary in the cycle of discrimination in which the revolution taketh place. it is circled to the midmost point and somewhat passed. yellow the band that cometh, orange the cloud that hideth, and green for vivifi

ALICE A BAILEY05 THE LIGHT OF THE SOUL

recognized as identical in nature with that which holds the planets in their orbits around the sun, and between these two divine manifestations the whole range of form is found. the occult student has to realise that forms are diverse and many, but that all souls are identical with the oversoul. the complete knowledge of the nature, quality, key and note of one soul (whether of a chemical atom, a rose, a pearl, a man or an angel) would reveal all souls upon the ladder of evolution. and the process is the same for all: recognition, the use of the sense organs, including the sixth sense, the mind, in appreciation of the form and its constituents; concentration, an act of the will whereby the form is negated by the senses and the knower passes behind it to that which vibrates in tune with his

the physical brain. 44. the same two processes of concentration, with and without judicial action of the mind can be applied also to things subtle. this sutra is clear without much explanation. the word "subtle" has a wide meaning, but (from the standpoint of patanjali) is most frequently applied to the essential something which we become aware of after we have employed the five senses; i.e, the rose is the objective tangible form; its scent is the "thing subtle" back of the form. this expresses its quality to the occultist and is the result of the subtler elements producing its manifestation. the grosser elements produce the form; but within that gross form is a subtler one which we can only contact through acute perception or clarified sense. in the commentary found in woods' translatio

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

. it can be called attractive energy, coherency, sentiency, aliveness, awareness or consciousness, but perhaps the most illuminating term is that the soul is the quality which every form manifests. it is that subtle something which distinguishes one element from another, one mineral from another. it is the intangible essential nature of the form which in the vegetable kingdom determines whether a rose or a cauliflower, an elm or a watercress shall come into being; it is a type of energy which distinguishes the varying species of the animal kingdom and makes one man different from another in his appearance, nature and character. the scientist has tabulated, investigated and analysed the forms; names have been selected and given to the elements, and the minerals, the forms of vegetable life

through the means of a few symbols and a cryptic text. these old scriptures are not read in the way modern students read books. they are seen, touched and realized. the meaning is disclosed in a flash. let me illustrate: the words "the one enunciates the word which drowns the triple sound" are depicted by a shaft of light ending in a symbolic word in gold superimposed over three symbols in black, rose and green. thus are the secrets guarded with care. i felt it might be of interest to students to know this much about this ancient test book of the adepts- 46- a treatise on white magic copyright 1998 lucis trust our consideration of this rule will fall into two parts: the relation between the soul and the personality. this will be handled particularly with reference to meditation in the dail

ht but accept his present limitation while seeking such transcendence as is his by the divine law of evolution? is there not such a thing (by comparison) as a spiritual inferiority complex on the part of such as are sensible (and perhaps over-sensitive) of the fact that while their lives intellectually are replete with interest, the desert of their hearts has not yet been made to blossom like the rose "in other words, provided one repairs to his appointed station and there serves in his acceptance of brotherhood in the presence of fatherhood, what difference does it make that the fundamental postulate is with him a thing of the head rather than of the heart- 66- a treatise on white magic copyright 1998 lucis trust i would answer such a questioning as follows: it is not a question of ray or

f average success. these both hear the sound, and vision the plan. the second group have to be utilized as best may be, by the disciples of the world. the final group are frequently to be offset from the energy standpoint, and only used when necessary. one of the primary conditions that a disciple has to cultivate, in order to sense the plan and be used by the master, is solitude. in solitude the rose of the soul flourishes; in solitude the divine self can speak; in solitude the faculties and the graces of the higher self can take root and blossom in the personality. in solitude also the master can approach and impress upon the quiescent soul the knowledge that he seeks to impart, the lesson that must be learnt, the method and plan for work that the disciple must grasp. in solitude the sou

n. they are aided by bands of lesser devas or angels who suggest, guide and control. others more advanced work in smaller groups. they idealize more and in them you see the thinkers and leaders of social reform, of humanitarian regeneration and of church leadership, either christian or oriental. the higher devas guide them, the blue and yellow devas, as the former group are guided by the blue and rose. back of them stand the still more advanced the aspirants, probationers and disciples of the- 204- a treatise on white magic copyright 1998 lucis trust world. they work singly or in twos or threes and never in groups exceeding nine the occult significance of these numbers being necessary to the success of their work. great white and gold devas attend their labours. back again of these three g

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

why, in this fifth race, love and mind must eventually and mutually reveal each other. some of the names given to the lord of this ray are as follows: the revealer of truth the great connector the divine intermediary the crystallizer of forms the three-fold thinker the cloud upon the mountain-top the precipitator of the cross the dividing sword the winnower of the chaff the fifth great judge the rose of god the heavenly one the door into the mind of god the initiating energy the ruler of the third heaven the guardian of the door the dispenser of knowledge the angel with the flaming sword the keeper of the secret the beloved of the logos the brother from sirius the master of the hierophants this fifth ray has so many names, owing to his close connection with man (since man was originally c

bring forth. quality. initiating activity. 4. god and his angels now arise and taste. let all experience come. let all the ways appear. discern and choose; dissect and analyse. all ways are one. quality..revelation of the way. 5. god and his angels now arise and sense the odor rising from the burning-ground of man. let the fire do its work. draw man within the furnace and let him drop within the rose-red centre the nature that retards. let the fire burn. quality..purification with fire. 6. god and his angels now arise and fuse the many in the one. let the blending work proceed. let that which causes all to be produce the cause of their cessation. let one temple now emerge. produce the crowning glory. so let it be. quality..the manifestation of the great white light (the shekinah. a.a.b) t

ge of evolution it may stand, which does not belong and has not always belonged to one or other of the seven rays. the following table may explain the various characteristics of the seven rays: characteristics. methods of planet. colour. no. development (according to besant) i. will or power. raja yoga. uranus. flame. representing sun. ii. wisdom. balance. intuition. raja yoga .m ercury .y ellow. rose. iii. higher mind .e xactitude in thought .v enus. indigo- 104- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust higher mathematics. blue. philosophy. bronze. iv. conflict .i ntensity of struggle. saturn. green. birth of horus hatha yoga, the most dangerous method of psychic growth. v .l ower mind. exactitude in action. the moon. violet practical scienc

n thought .v enus. indigo- 104- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust higher mathematics. blue. philosophy. bronze. iv. conflict .i ntensity of struggle. saturn. green. birth of horus hatha yoga, the most dangerous method of psychic growth. v .l ower mind. exactitude in action. the moon. violet practical science. vi. devotion .b hakti yoga. mars. rose. necessity for an blue. object. vii. ceremonial order. ceremonial observances. jupiter. bright. control over clear. forces of nature. blue. it will be clear that each of the kingdoms elemental, mineral, vegetable, and animal as well as the human is divided into seven primary types or rays, and as individualisation (i.e. the transition from the animal to the human kingdom) can take place at pr

s, which are an attempt on my part to interpret symbolically the ancient name or sign: 1. the mineral kingdom. the secret of the brilliance of the light. 2. the vegetable kingdom .t he secret of the sacred perfume. 3. the animal kingdom. the secret of the following scent. 4. the human kingdom. the secret of the double path or of the double breath. 5. the kingdom of souls..the secret of the golden rose of light. the symbolic forms in which these five secrets are hidden, and so conveyed to the intelligence of the initiate, are as follows: 1. the mineral secret .a diamond, blue white in colour. 2. the vegetable secret. a cube of sandalwood in the heart of the lotus. 3. the animal secret. a bunch of cypress, over a funeral urn. 4. the human secret. a twisted golden cord, with seven knots. 5. t

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

tered, as did all the others, upon a life of service and of sacrifice, thus qualifying for the task of world saviour. they brought light and revelation to mankind and were sacrificed, in the majority of cases, to the hatred of those who did not understand their message, or who objected to their- 39- from bethlehem to calvary copyright 1998 lucis trust methods. all of them "descended into hell and rose again on the third day" there are twenty or thirty of these stories scattered through the centuries of human history, and the stories and the missions are ever identical "the jesus-story, it will now be seen, has a greater number of correspondences with the stories of former sungods and with the actual career of the sun through the heavens so many indeed that they cannot well be attributed to

d rightly to interpret. prophecy is not confined to the bible but has ever been held before men's eyes in the vault of heaven. thus as "the heavens declare the glory of god, and the firmament sheweth his- 42- from bethlehem to calvary copyright 1998 lucis trust handiwork,"46 we have the prophecy of that world event which took place when christ was born in bethlehem, the "house of bread" and virgo rose above the horizon, whilst the star in the east shone forth. christ came, then, to his own flesh and blood because the world of men drew him and the love of the father impelled him. he came to give to life a purpose and fulfilment, and to indicate to us the way: he came to give us an example, so that we could be galvanised by the hope that "maketh not ashamed"47 to "press toward the mark for t

o, humble and nameless, the straight, hard pathway plod some call it consecration, and others call it god. william herbert carruth. 1 we now come to the central mystery of christianity, and to the climaxing initiation to which men, as human beings, can aspire. of the next initiation, the resurrection, and of the ascension connected with it, we know practically nothing, beyond the fact that christ rose from the dead. the resurrection initiation is veiled in silence. all that is recorded is the reaction of those who knew and loved the lord, and the after-effects upon the history of the christian church. but the crucifixion has always been the outstanding, dramatic episode upon which the entire structure of christian theology has been founded. upon this has the emphasis been laid. millions of

said and believed that: 1. they were born on or very near our christmas day. 2. they were born of a virgin-mother. 3. and in a cave or underground chamber. 4. they led a life of toil for mankind. 5. and were called by the names of light-bringer, healer, mediator, saviour, deliverer. 6. they were, however, vanquished by the powers of darkness. 7. and descended into hell or the underworld. 8. they rose again from the dead, and became the pioneers of mankind to the heavenly world. 9. they founded communions of saints and churches into which disciples were received by baptism. 10. and they were commemorated by eucharistic meals. 2 these facts can be checked by anyone who cares to do so and who is sufficiently interested to trace the growth of the doctrine of world saviours in world idealism

t all the sins that were in the world fall on me, that the world may be delivered' the chinese tien the holy one `one with god and existing with him from all eternity' died to save the world; the egyptian osiris was called saviour, so was horus; so was the persian mithra; so was the greek hercules who overcame death though his body was consumed in the burning garment of mortality, out of which he rose into heaven. so also was the phrygian attis called saviour, and the syrian tammuz or adonis likewise both of whom, as we have seen, were nailed or tied to a tree, and afterwards rose again from their biers or coffins. prometheus, the greatest and earliest benefactor of the human race, was nailed by the hands and the feet, and with arms extended, to the rocks of mount caucasus. bacchus or dion

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

these three words must all disciples meditate, if they are ever to reap the fruits of sacrifice "having pervaded the worlds with a fraction of myself, i remain" such is the theme of the soul's endeavor, and such is the spirit which must underlie all creative work. in this thought lies the clue to the symbol of the law of sacrifice a rosy cross with a bird flying over it. this is the loved cross (rose being the colour of affection, with the bird (symbol of the soul) flying free in time and space. secondly, the soul has also to relinquish not only its tie and its gain through contact with the personal self, but it has most definitely to relinquish its tie with other personal selves. it must learn to know and to meet other people only on the plane of the soul. in this lies for many a discipl

ic purpose. 2. the eighteen subplanes through which man makes his way: a. the seven physical subplanes. b. the seven astral or emotional-desire subplanes. c. the four lower mental subplanes. 3. the eighteen degrees in masonry, from that of the entered apprentice to that of the perfected- 94- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust initiate of the rose croix chapter. 4. the eighteen centres of force with which the spiritual man has to work: a. the seven centres in the etheric body. b. the seven centres in the astral body. c. the three rows of petals in the egoic lotus. d. the "jewel in the lotus, at the heart of the "flower of the soul, which makes the eighteenth centre. an understanding of these symbolic relations will do much to clarify t

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

, of aspecting them will depend much of the effectiveness of your future service for us. to that service you are unflinchingly dedicated, and from that service naught will turn your steps. but delay might eventuate until the needed lesson has been mastered. one of the glamours which controls you is that of the highest level of the astral plane. one of the masters has called it "the glamour of the rose of aspiration as it pours through the solar plexus and not through the heart" another is the glamour of the burning ground which can so engross the attention of the disciple or the initiate that his spiritual place thereon, the results of the clarifying fires and the heat of purification become the all-absorbing theme of the personality and, brother of mine, the personality must be lost to si

ggest the following procedure: 1. first of all, do the breathing exercise, outlined above. 2. then, focussing the consciousness as high in the head as possible, sound the sacred word. 3. then do the following brief and intensive visualisation exercise: a. imagine a path of golden light, leading from where you stand to a vast two-leaved door. b. then see, rolling along this path a disk or wheel of rose, which you send forth and which eventually disappears through the door. c. then send along the same track a disk of vivid green, and follow it by a disk of golden yellow, both of which disappear the same way. d. then send a disk or wheel of a radiant, electric blue, which rolls along the golden path but which does not enter through the door but remains there, hiding the door from sight. e. pi

suggest that you work with colour more than with forms of words, such as seed thoughts, or with ideas. you are a natural occultist and have the key to the realm of ideas and the words of many books are in your mind. i would, therefore, suggest the following process: 1. sound the o.m. 2. after you have worked for a few minutes at right alignment then: a. at your morning meditation visualise a deep rose-coloured lotus. build it with care and from its opening heart see a stream of rosy light (not red) pouring forth, engulfing you and your co-disciples. b. at your noon meditation repeat the same symbolic work but this time with a yellow lotus. c. at sunset again repeat the process only this time your lotus is of a deep electric blue with its heart a golden sun. 3. use then the mantric sentence

of usefulness will grow as you detach yourself from forms, no matter how dear or how ancient the rhythm by which they hold you. turn, instead, outwards in the effort to aid your fellowmen. aid people by using what you are, which must express itself through the medium of the aura. preserve your meditation as hitherto, but change the colour of your field of lotuses from yellow to a deep and vibrant rose. this will serve to stimulate the astral aura. this constitutes the third use or purpose of this meditation. the other two uses, i indicated in my last instruction. august 1934 brother of mine: may i at this time indicate to you two things, my brother, knowing that, as an old and experienced aspirant, you seek ever to see life truly as it is? first, in each life there is reached what i might

ee your fellow-men doing each day that strikes a note of selfless service and learn thereby the wonder of the human being. give your reactions to that which you record. 3. what colour or colours predominated in my life today? upon the physical plane a blaze of sunshine, the grey of a rainy day, the blue of the sky, the riot of colour in the flowers in a garden or a shop? upon the astral plane the rose of affection and of friendly feeling, the blue of an inspiring contact, the gold of physical well being, the interplay of colours which your emotional nature can be trained to recognise? 4. what dramas came my way today, in my own life or in the life of others? seek for drama under the dull exterior of a person, in the world of daily happenings as you see it functioning around you. see it eve

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

ifted his head; an impulse from the base mounted in time and space. leo within the heart and head shouted aloud and stood whilst saturn did his work. and thus the twain were one. ii. the central light of sirius shone through the eye of the son; the vision came. the light of wisdom penetrated into the waters and cast the radiance of the heavens into the depths. at this attractive call, the goddess rose unto the surface (the fish-goddess, the symbol of pisces. a.a.b) and welcomed the light within the depths and grasped it as her own. she saw the sun, having seen her son, and from that day the sun has never left her. there is no darkness. there is always light. and then the heavens within the ring-pass-not responded to the light from sirius which, passing through the sea of pisces, lifted the

c force which is transmitted via the seven sisters or the pleiades from a constellation called the dragon and from which has come the appellation `the dragon of wisdom (c.f. 1162) tabulations related to astrology the rays and the planets (according to besant) ray method planet colour i. will or power raja yoga u ranus f lame (representing sun) ii. love-wisdom intuition raja yoga m ercury y ellow. rose iii. higher mind h igher venus indigo. blue. mathematics philosophy b ronze iv. conflict birth of man tension s aturn g reen- 379- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust hatha yoga v. lower mind practical science t he moon v iolet vi. devotion bhakti yoga m ars rose. blue vii. magic ritual jupiter bright blue the sacred and non-sacred planets a

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

t complete the twelve planets- 413- a treatise on the seven rays- volume iii: esoteric astrolhu- copyright 1998 lucis trust to produce a condition of utter exhaustion. the physical vehicle was given no respite. the heart and blood condition grew steadily worse. during the last two years of her life she fought against these pressures and conditions with a truly iron will. her first ray personality rose to the final effort in response to the demand of her soul. it was in 1946 that she made the decision to refuse invalidism. each day therefore, as it had been her life's custom, she worked to the limit of physical capacity regardless of fatigue or pain. she chose to go out actively working and still on the job. this she did. even during the last days in the hospital in new york in 1949, she re

with the thought of hell and, glowing with information and forgetting that nobody had ever come back from hell to tell us whether it was true or not, i stood up that afternoon on the platform before five hundred men prepared to terrify them into the courts- 49- the unfinished autobiography copyright 1998 lucis trust of heaven. it was an immense room, with long french windows opening out into the rose garden and the roses at that time were in full bloom. i spouted my piece; i declaimed vociferously; i talked and i emphasised the dire need of my audience. i was carried away with my subject; i forgot my surroundings in the thought of hell. suddenly at the end of half an hour i discovered i had no audience. one by one they had sneaked out of the french windows. one by one they had listened un

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

. it is the hidden note of sacrifice. but sacrifice is not the thing you think it is. 2. the wisdom of the eye is yours. let the radiation of your heart follow the eye's direction. 3. live not upon the surface of events; you dwell deep at the centre and the springs of life. 4. the next ten years will hold for you three crises. make them opportunities for expansive work. 5. the diadem, the robe of rose, the sandals on your feet and staff in hand these are your proud possession. 6. draw near to me in closer personal touch, devoid of personality. this paradox is clear- 327- discipleship in the new age- volume ii copyright 1998 lucis trust september 1943 my brother: i wonder if you drew out of the six statements what they were intended to convey to you of direction and instruction? to the fift

to me in closer personal touch, devoid of personality. this paradox is clear- 327- discipleship in the new age- volume ii copyright 1998 lucis trust september 1943 my brother: i wonder if you drew out of the six statements what they were intended to convey to you of direction and instruction? to the fifth statement i seek to draw your attention. reference is there made to the "diadem, the robe of rose, the sandals on your feet" what did these symbolic words convey to you? i mention them because i want to build your meditation for the next few months around the concepts hidden by these word forms. the first three statements were fairly simple for you to comprehend. the fourth conveyed a prophecy. the fifth contained some words of power and were intended to instruct you as to the nature of y

y of the heart centre into its correspondence in the head and begin to live more in the head than in the heart; you should begin also to fuse and blend the energy of this higher heart centre with that of the ajna centre, thus bringing the "directing eye" into greater service, prominence and usefulness. it is toward this objective that the meditation here suggested by me is planned. 2. the robe of rose. the symbolism here, my brother, is obvious. rose is the colour of devotion, and of that quality you have a full supply. it is however to its magnetic attractive quality, as it affects others rather than yourself, that i seek to draw your attention. people of pledged devotion are those who have reached a point where that devotion is in no way a hindrance; it is seemingly a safeguard, simplify

the directive power of the soul: a. working within the symbolic "diadem of attainment" b. using the impelling "eye of the soul" as a directing agent; i.e, the ajna centre, or the centre between the eyebrows. c. then say the following words with full intent "may that soul of mine whose nature is love and wisdom direct events, impel to action, and guide my every word and deed" stage ii. the robe of rose. 1. the next undertaking is a conscious establishing of relation with others through: a. the focussing of the power or energy of devotion within yourself so that it becomes: 1. a radiation affecting others. 2. an attractive force relating them to you as their temporary source of spiritual light. 3. a magnetic influence, stimulating a new activity of their soul in connection with their persona

power or energy of devotion within yourself so that it becomes: 1. a radiation affecting others. 2. an attractive force relating them to you as their temporary source of spiritual light. 3. a magnetic influence, stimulating a new activity of their soul in connection with their personalities. b. an act of service, wherein you flood the personalities of those you are seeking to help, with the pure rose colour (most carefully visualised by you) of spiritual devotion. this stream of warm rose and radiating light will esoterically drive them in devotion to their own souls and will not attract them to you a thing which is never desirable. 2. then say with all the outpouring love of which you will increasingly find yourself capable "let the love of the soul attract and the light of the soul dire

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

lisation of the hierarchy copyright 1998 lucis trust the master k.h, the chohan on the teaching ray and he who will be the next world teacher, is already active in his line of endeavour. he is attempting to transmute the thoughtform of religious dogma, to permeate the churches with the idea of the coming, and bring to a sorrowing world the vision of the great helper, the christ. he works with the rose devas and with the blue devas on astral levels, with the wise help of the great guardian angel of that plane, called (in hindu terminology) the lord varuna. the activity of the astral plane is being much intensified and the angels of devotion, in whom the aspect of divine love is pre-eminent, work with the astral bodies of all those who are ready to strengthen and redirect their spiritual asp

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

ssible because "the desert life is passed; it flourished and it flowered, and then the drought arrived and man removed himself. that which had nourished and contained his life became an arid waste and naught was left but bones and dust and a deep thirst which naught in sight could satisfy" yet to the initiate consciousness it remains clear that the desert land must be made anew to flourish like a rose and that his task is the restoration (by the distribution of the waters of life) of its pristine beauty, and not the beauty of its false flowering. he demands, therefore, upon the note of the lower aspect of the personality (i am talking in symbols, that this flowering forth should take place according to the plan. this involves upon his part a vision of that plan, identification with the und

he astral energy of the cosmic astral plane. these forces are symbolised to the manipulating master by a triangle. in the old commentary it says "the master throws himself under the liberating law of sacrifice into the vortex of the astral life of the one to whom our lord relates himself with humble joy. and as the master works, there forms before his eyes a triangle of force in shades of varying rose. by his magnetic power, he concentrates the energy required. then through this triangle of force, as through an open door, he sends the potency of love into our planet, and till his cycle ends he thus must work- 261- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust this is but a rough translation of some very ancient phrases, and is perhaps less

he line becoming the cross is evolution. in the cross swinging to the horizontal lies salvation and pralayic peace. the chalice the lower chalice rises like a flower of colour dark or somber. dull it appears to the outer vision, but within a light will sometime shine and shatter the illusion. chalice the second rises from out the lower sheath as does the flower from out the calix green. of colour rose it is, and many shades thereof; and to the onlooker it seems as if the colour might transcend the inner shining light. but this is but illusion which time itself dispels. chalice the third surmounts all and opens wide in time its outspread petals. blue does it appear and blends with the rose, forming at first a deep impenetrable shade which shuts out the light. within the three, deep hidden i

ALICE BAILEY THE LABOURS OF HERCULES

second gate stood open wide and, from the light which veiled the distant scene, a voice emerged and said "pass through the gate. proceed upon thy way. perform thy labor and return to me, reporting on the deed" alone and sad, conscious of need and worn with deep distress, hercules slowly passed between the pillars of the gate into the light which shines where stands the sacred bull. on the horizon rose the island fair where dwelt the bull, and where adventurous men could enter that vast maze which lured them to bewilderment, the maze of minos, king of crete, the keeper of the bull. crossing the ocean to the sunlit isle (though how we are not told) hercules entered on his task to seek and find the bull, and lead it to the holy place where dwell the one-eyed men. from place to place he chased

ou have not understood. redeem this moment, e'er again you seek my face" silence fell and hercules, gathering the girdle to his breast, sought out the homeward way, leaving the women sorrowing, bereft of leadership and love [114] unto the shores of the great sea again came hercules. close to the rocky shore he saw a monster of the deep, holding between his jaws poor hesione. her shrieks and sighs rose to high heaven and smote the ears of hercules, lost in regret and knowing not the path he trod. unto her help he promptly rushed, but rushed too late. she disappeared within the cavernous throat of the sea serpent, that monster of ill fame. but losing sight of self, this son of man who was a son of god breasted the waves and reached the monster, who, turning towards the man with swift attack

as they plunged into yielding ground. at length the birds withdrew. before the marsh stood hercules, and pondered how he might achieve the task- 89- the labours of hercules assigned, how rid the place of these predacious birds [156] by many means he sought to find a way. at first he tried to kill them with a quiverful of arrows. the few he slew were but a fraction of the many that remained. they rose in clouds so thick they hid the sun. he thought of setting traps within the marsh. nor boat nor human feet could traverse the bog. hercules paused. the words he then recalled of counsel given "the flame that gleams beyond the mind reveals direction sure" reflecting long, a method came to mind. two cymbals had he, large and brazen, that gave forth an unearthly screeching sound; a sound so pier

red both his ears with pads. at twilight when the marsh was dense with countless birds, hercules returned. the cymbals then he sharply clashed, again and yet again. a clangor and a din so strident then ensued that he himself could scarce endure the sound. such ear-assaulting dissonance had not been heard in stymphalus before. bewildered and disturbed by such a monstrous noise, the predatory birds rose in the air with wildly flapping brazen wings, and screeched in hoarse dismay. utterly confused, the vast cloud of birds fled in frantic haste, never to return. silence spread across the marsh. the horrid birds had disappeared. the soft gleam of a westering sun was seen as it flickered on the darkening landscape. when hercules returned, the teacher greeted him "the birds of slaughter have been

ture forth" when hercules stood face to face with him who was his guide, the latter spoke "a thousand dangers you have braved, o hercules" the teacher said "and much has been achieved. wisdom and strength are yours. will you make use of them to rescue one in agony, a prey to vast and unremitting suffering" the teacher gently touched the forehead of hercules. before the latter's inner eye a vision rose. a man lay prone upon a rock, and groaned as if his heart would break. his hands and legs were shackled; the massive chains that bound him were tied to iron rings. a vulture, fierce and bold, kept pecking at the prostrate victim's liver; in consequence, a trickling stream of blood flowed from his side. the man uplifted his manacled hands and cried out for help; but his words echoed vainly in

ANALYSIS OF THE 5 6 INITIATION

ny with the work to follow. light then appears within the universe in the form of a flaming sword. this is depicted by the number twenty-one, the number of hyha. this is, the divine name of rtk. the descent of the light from rtk to twklm formulates the flaming sword and descendeth from the above to the below. in that trapt is a reflection of rtk and that which is in rtk is reflected in trapt, the rose and cross exists in rtk as a beam of brilliance and is made manifest and pronounced in trapt. the rose and cross is a symbol of the crux ansata and is the key to the opening of the seven-sided vault of the adepti. the vault is a mystical symbol of that which is truly alive and yet buried and beyond the range and comprehension of animal man. the vault cannot be approached by the candidate unle

he adepti. the vault is a mystical symbol of that which is truly alive and yet buried and beyond the range and comprehension of animal man. the vault cannot be approached by the candidate unless, first, he be scourged and his physical body be likened to christ. second, he must be crucified and die with christ "for if ye will die with christ, ye shall rise with christ" clearly, we can see that the rose and cross resumes and completes i.n.r.i. and that i.n.r.i conceals i.a.o, the highest name of the divine of the early gnostics. this is amoun, the concealed one, the one which only the initiated can perceive. ankh (crux ansata) the ankhs (crux ansata) held by the chief officers are held by the rtk band. this alludes that it is to rtk alone we must hold fast, and that only in total surrender u

lone we must hold fast, and that only in total surrender unto the light will the light descend (the left hand is the hand in which the ankh is held, the passive hand. with the right hand we project the light and the chiefs hold symbols of the projection of light which is symbolic of their wands. complete symbol of r.c. on the breast is the symbol of balance and equilibrium. it is the lamen of the rose and cross. it consists of twenty-two petals (2+ 2= 4= the tetragrammaton. seven planets, five elements, and three alchemical principles are all formed on the symbol of the perfected self, the cross. 22 paths+ 9 planets (seven ancient plus caput and cauda draconis+ 5 elements+ 3 alchemical principles= 39= 12, 1+ 2= 3, the number of the supernals. it is also a symbol of the triangle, the two co

ss. 22 paths+ 9 planets (seven ancient plus caput and cauda draconis+ 5 elements+ 3 alchemical principles= 39= 12, 1+ 2= 3, the number of the supernals. it is also a symbol of the triangle, the two con-dividing, the one reconciling. it is the reconciled one that in a mystical sense is buried and alive in the vault. thirty-nine also equals i h v h+ a ch d. in all three are sixty-one symbols of the rose cross lamen, the number of ain. in addition, 6+1=7, the sides of he vault. the rose and cross united bring down into the center of all the divine white brilliance of rtk. there on the center is another rose and cross, the rose of ruby and the o of the holy spirit, and the cross of gold, the glory of light and the 4 perfection of the lower genius united to the higher genius. rays issue forth b

ult. the rose and cross united bring down into the center of all the divine white brilliance of rtk. there on the center is another rose and cross, the rose of ruby and the o of the holy spirit, and the cross of gold, the glory of light and the 4 perfection of the lower genius united to the higher genius. rays issue forth because osiris hath risen and isis shines forth a new creation. this higher rose cross in the center of the rose cross of divine light is the mystery of the higher genius descending into the rtk of man, and the lower genius is now established in trapt. in harmony, one reflects the other. the wands of the chiefs the chief adept holds the wand of thoth; in that his grade of 7=4 is that of isis, we could say isis holds the wand of thoth. the second adept is 6=5 of hrwbg and

APOCALYPSE MOSES

anoint me and let no man touch me till the angel of the lord shall speak somewhat concerning me. 4 for god will not forget me, but will seek his own creature; and now arise rather and pray to god till i give up my spirit into his hands who gave it me. for we know not how we are to meet our maker, whether he be wroth with us, or be merciful and intend to pity and receive us' chapter 32. 1 and eve rose up and went outside and fell on the ground and began to say: i have sinned, o god, i have sinned, o god of all, i have sinned against thee. 2 i have sinned against the elect angels. i have sinned against the cherubim. i have sinned against thy fearful and unshakable throne. i have sinned before thee and all sin hath begun through my doing in the creation' 3 even thus prayed eve on her knees (

hy fearful and unshakable throne. i have sinned before thee and all sin hath begun through my doing in the creation' 3 even thus prayed eve on her knees (and) behold, the angel of humanity came to her, and raised her up and said 'rise up, eve (from thy penitence, for behold, adam thy husband hath gone out of his body. 4 rise up and behold his spirit borne aloft to his maker' chapter 33. 1 and eve rose up and wiped off her tears with her hand, and the angel saith to her' lift up thyself from the earth' 2 and she gazed steadfastly into heaven, and beheld a chariot of light, borne by four bright eagles (and) it were impossible for any man born of woman to tell the glory of them or behold their face 3 -and angels going before the chariot- and when they came to the place where your father adam

ARADIA GOSPEL OF THE WITCHES

-will as slaves. but in the old italian lore the sorcerer or witch is all or nothing, and aims at limit-less will or power.of the ancient belief in the virtues of a perforated stone i need not speak. but it is to be remarkedthat in the invocation the witch goes forth in the earliest morning to seekfor verbena or verbain. theancient persian magi, or rather their daughters, worshipped the sun as it rose by waving freshlyplucked verbena, 32 which was one of the seven most powerful plants in magic. these persianpriestesses were naked while they thus worshipped, nudity being a symbol of truth and sincerity.the extinguishing the lights, nakedness, and the orgie, were regarded as symbolical of the bodybeing laid in the ground, the grain being planted, or of entering into darkness and death, to be

y a day they hardly had anything to eat.round this palace was a large garden, in which stood an ancient marble statue of diana, like abeautiful woman who seemed to be running with a dog by her side. she held in her hand a bow, andon her forehead was a small moon. and it was said that by night, when all was still, the statuebecame like life and fled, and did not return till the moon set or the sun rose.the father of the family had two children, who were good and intelligent. on day they came homewith many flowers that had been given to them, and the little girl said to her brother: the beautiful lady with the bow ought to have some of these!saying this, they laid flowers before the stature(sic) and made a wreath, which the boy placed onher head.just then the great poet and magician virgil

she hummed the song, it was as thebuzzing of bees (or a top spinning round, a spinning-wheel spinning life. she spun the lives of allmen; all things were spun from the wheel of diana. lucifer turned the wheel.dianawas not known to the witches and spirits, the fairies and elves who dwell in desert place, thegoblins, as their mother; she hid herself in humility and was a mortal, but by her will she rose againabove all. she had such passion for witchcraft, and became so powerful therein, that her greatnesscould not be hidden.and thus it came to pass one night, at the meeting of all the sorceresses and fairies, she declaredthat she would darken the heavens and turn all the stars into mice. page 17 n r r r r r desidero tu non possa avere,avere pi pace e ne bene,e che da lontano tu debba scomoda

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

as set in an6ther direction, and was either to show that they derived from masonry or were masonry itself at the highest, in the proper understanding thereof. when the story of a secret perpetuation of the old knights templar- outside the order of christ- arose in france or germany, but as i tend to conclude in france, it was and remains the most notable case in point of this appeal and claim. it rose up within masonry, and it came about that the templar element overshadowed the dreams and pretensions of other masonic chivalries, or, more correctly, outshone them all. i am dealing here with matters of fact and not proposing to account for the facts themselves within the limits of a single study. the chevalier ramsay never spoke of the templars: his affirmation was that the hypothetical bui

BASIL VALENTINE TWELVE KEYS

which can only be after its body has been absorbed by the salt sea, and again rejected by it. then it must be so exalted as to shine more brightly than all the stars of heaven, and in its essence it must have an abundance of blood, like the pelican, which wounds its own breast, and, without any diminution of its strength, nourishes and rears up many young ones with its blood. this tincture is the rose of our masters, of purple hue, called also the red blood of the dragon, or the purple cloak many times folded with which the queen of salvation is covered, and by which all metals are regenerated in colour. carefully preserve this splendid mantle, together with the astral salt which is joined to this sulphur, and screens it from harm. add to it a sufficient quantity of the volatility of the b

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

e (tib. nga rgyal; skt. m.na, desire (tib. dod chags; skt. r.ga, anger (tib. zhe sdang; skt. dve.a, jealousy (tib. phrag dog; skt .r.y, and ignorance (tib. gti mug; skt. moha. 280 h. nu bag shu. unknown. 281 legs pa. 282 the seven rider retinue. 283 like a heap of sesame seeds. 284 by means of arrows and weapons. 154 worldly realms [301] then from among the retinue, the..kin. named dorj dej ma285 rose from her seat and said this to the blessed one "emaho!286 blessed one, powerful king, if the magical emanations of the vicious-minded haughty ones also bring about the destruction of the three existences, command [them, lord of compassion!"287 thus she exhorted. the blessed one spoke "gods and flesh-eating demons which are the worldly haughty ones are propelled by ignorance, which is self-cog

BLAVATSKY H P ANTHROPOGENESIS

n poetical allegory the teachings of the archaic ages. to summarise from dr. wagner's "asgard and the gods" the "renewal of the world" which is a prophecy about the seventh race of our round told in the past tense. the miolnir had done its duty in this round, and. on the field of ida, the field of resurrection (for the fifth round, the sons of the highest gods assembled, and in them their fathers rose again (the egos of all their past incarnations. they talked of the past and the present, and remembered the wisdom and prophecies of their ancestor which had all been fulfilled. near them, but unseen of them, was the strong, the mighty one, who rules all things. and ordains the eternal laws that govern the world. they all knew he was there, they felt his presence and his power, but were ignor

tions. they talked of the past and the present, and remembered the wisdom and prophecies of their ancestor which had all been fulfilled. near them, but unseen of them, was the strong, the mighty one, who rules all things. and ordains the eternal laws that govern the world. they all knew he was there, they felt his presence and his power, but were ignorant of his name. at his command the new earth rose out of the waters of space. to the south above the field of ida, he made another heaven called audlang, and further off, a third, widblain. over gimil's cave, a wondrous palace was erected, covered with gold and shining bright in the sun" these are the three gradually ascending planets of our "chain" there the gods were enthroned, as they used to be. from gimil's heights (the seventh planet o

stand for the "flood" and the moon for the "mother" from whom proceed all the life-germs* but the terrestrial deluge and[[footnote(s* we must remember that at the head of all the babylonian gods were ea, anu, and the primeval bel; and that ea, the first, was the god of wisdom, the great "god of light" and of the deep, and that he was identified with oannes, or the biblical dagon- the man-fish who rose out of the persian gulf* see part. ii "the holy of holies* it is far later on that the moon became a male god; with the hindus it was soma, with the chaldeans nannak or nannar, and sin, the son of mulil, the older bel. the "akkadians" called him the "lord of ghosts; and he was the god of nipoor (niffer) in northern babylonia. it is mulil who caused the waters of the flood to fall from heaven

BLAVATSKY H P COSMOGENESIS

sm represents it as a perfect circle with the (root) point in the centre. this sign was universal, therefore we find it in the kabala also. the western kabala, however, now in the hands of christian mystics, ignores it altogether, though it is plainly shown in the zohar. these sectarians begin at the end, and show as the symbol of pregenetic kosmos this sign[[diagram, calling it "the union of the rose and cross" the great mystery of occult generation, from whence the name- rosicrucians (rose cross! as may be judged, however, from the most important, as the best known of the rosicrucians' symbols, there is one which has never been hitherto understood even by modern mystics. it is that of the "pelican" tearing open its breast to feed its seven little ones- the real creed of the brothers of t

deity and its symbols and glyphs) appearing with every manvantara as narayan, or swayambhuva (the[[footnote(s* whether the genus of the bird be cygnus, anser, or pelecanus, it is no matter, as it is an aquatic bird floating or moving on the waters like the spirit, and then issuing from those waters to give birth to other beings. the true significance of the symbol of the eighteenth degree of the rose-croix is precisely this, though poetised later on into the motherly feeling of the pelican rending its bosom to feed its seven little ones with its blood* the reason why moses forbids eating the pelican and swan, classing the two among the unclean fowls, and permits eating "bald locusts, beetles, and the grasshopper after his kind (leviticus xi. and deuteronomy xiv) is a purely physiological

BLUE EQUINOX

ned to blackness before me. 11. yet i worshipped her, and gave her of the flower of my youth. 12. also it came to pass, that thereby she sickened and corrupted before me. almost i cast myself into the stream. 13. then at the end appointed her body was whiter than the milk of the stars, and her lips red and warm as the sunset, and her life of a white heat like the heat of the midmost sun. 14. then rose she up from the abyss of ages of sleep, and her body embraced me. altogether i melted into her beauty and was glad. 15. the river also became the river of amrit, and the little boat was the chariot of the flesh, and the sails thereof the blood of the heart that beareth me, that beareth me. 16. o serpent woman of the stars! i, even i, have fashioned thee from a pale image of fine gold. 17. als

old thee, and plunging in his hand shall single thee out and glorify thee before all men. 21. but thou shalt heed none of this. thou shalt be ever the heart, and i the serpent will coil close about thee. my coils shall never relax throughout the ons. neither change nor sorrow nor unsubstantiality shall have thee; for thou art passed beyond all these. 22. even as the diamond shall glow red for the rose, and green for the rose-leaf; so shalt thou abide apart form the impressions. liber lxv 93 23. i am thou, and the pillar is .stablished in the void. 24. also thou art beyond the stabilities of being and of consciousness and of bliss; for i am thou, and the pillar is .stablished in the void. 25. also thou shalt discourse of these things unto the man that writeth them, and he shall partake of t

a little child this evening. does the answer lie there? sep. 5th, 12:26 p.m. it is over. i have unsealed the package and once more opened the book. this time it will be but a short entry. very quietly i knelt; i did not robe or burn incense. i just took with me the memory of the little child who had looked into my eyes as i kissed its forehead. very the equinox 136 quietly i asked my question. i rose and lay upon the bed, and soon the answer came. it came quite silently, and at first i thought i must be mistaken, i had (it seemed) heard it so many times before. no other answer came, so i went out into the streets and along my way. gradually the fuller meaning has dawned on me, and i have returned to make this entry. i need not add much more. i do not put the answer down. it was given in s

e to blackness. returned and disrobed. gave thanks and entered diary [this is very good indeed, as a start. it should be repeated with everincreasing persistence. the time occupied tells me its faults more than the text. a good .rising. should take 1? to hours. o.m] nov. 28, 11:5 to 11:27 p.m. astral journey. drew, with wand, in front of me, a circle (three times round) and formed astral in that. rose to a great height. suddenly, as it were, a rope flashed round me and fell, forming a spiral, ever widening, at the top of which i sat. stood up on this, only to fall, down, down, down, not quite vertically into the water. rising again, and striking out, i after a short while perceived a boat, something like a gondola, and swam towards it. it was rowed by a dark-skinned man, old and wrinkled

and self, were all but lost. when the mist cleared i realized that the man was no longer there, and i myself guided the boat. coming back out of the mist the waters were blue and no longer black, and i realized that day was breaking. gradually i watched the sunrise, and set the boat in that direction, rowing so as to keep my face to the sun. it seemed like a portal; but, keeping on, it presently rose, and by the time it was getting high in the heavens i perceived a fair city ahead. domes, minarets, etc. arriving there, i for the first time noticed i was dark skinned and clad in a loincloth. liber clxv 165 landing, i was surrounded with men in an eastern costume, arabs or turks i thought. one old man took me by the hand, i made the sign of the pentagram over him, but he smiled and said .co

BOOK OF ENOCH

can be reassured. the naming of noah at 107.3 is interesting, since it links the name to the word comfort. noah still sounds like the hebrew word for comfort, and a similar story is told at genesis 5:29. 106.1] and after those days my son methuselah chose a wife for his son lamech and she became pregnant by him and bore a son. 106.2] and his body was white like snow, and red like the flower of a rose, and the hair of his head was white like wool. and his eyes were beautiful and when he opened his eyes he made the whole house bright, like the sun, so that the whole house was exceptionally bright. 106.3] and when he was taken from the hand of the midwife he opened his mouth and spoke to the lord of righteousness. 106.4] and his father lamech was afraid of him, and fled, and went to his fath

i said to him "behold i am here my son, for you have come to me" 106.9] and he answered me, and said "because of a great matter i have come to you, and because of a disturbing vision, have i come near. 106.10] and now hear me, my father, for a child has been born to my son lamech, whose form and type are not like the type of a man. his colour is whiter than snow, and redder than the flower of the rose, and the hair of his head is whiter than white wool. and his eyes are like the rays of the sun; and he opened his eyes and made the whole house bright. 106.11] and he was taken from the hand of the midwife, and he opened his mouth, and blessed the lord of heaven. 106.12] and his father lamech was afraid and fled to me. and he does not believe he is sprung from him but thinks him to be from th

BOOK T

of swords is called the root of the powers of air. 4. the ace of pentacles is called the root of the powers of earth. 5. the knight of wands is "the lord of the flame and lighting: the king of the spirits of fire" 6. the queen of wands is "the queen of the thrones of flame" 7. the king of wands is "the prince of the chariot of fire" 8. the knave of wands is "the princess of the shining flame: the rose of the palace of fire" 9. the knight of cups is "the lord of the waves and the waters: the king of the hosts of the sea" 10. the queen of cups is "the queen of the thrones of the waters" book t page 1 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 11. the king of cups is "the prince of the chariot of the waters" 12. the knave of cups is "the princess of the waters: the lotus of the

. the knave of swords is "the princess of the rushing winds: the lotus of the palace of air" 17. the knight of pentacles is "the lord of the wide and fertile land: the king of the spirits of earth" 18. the queen of pentacles is "the queen of the thrones of earth" 19. the king of pentacles is "the prince of the chariot of earth" 20. the knave of pentacles is "the princess of the echoing hills: the rose of the palace of earth" no. card lord of decan in 21 5 of wands strife saturn leo 22 6 of wands victory jupiter leo 23 7 of wands valour mars leo 24 8 of pentacles prudence sun virgo 25 9 of pentacles material gain venus virgo 26 10 of pentacles wealth mercury virgo 27 2 of swords peace restored moon libra 28 3 of swords sorrow saturn libra 29 4 of swords rest from strife jupiter libra 30 5 o

arfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv. the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five concentric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two whit

mes, some waved, some salient. swift, strong, hasty; rather violent, yet just and generous; noble and scorning meanness. if ill dignified- cruel, intolerant, prejudiced and ill natured. he rules the heavens from above the last decan of cancer to the second decan of leo; hence he includes most of leo minor. air of fire prince and emperor of salamanders. viii. the princess of the shining flame; the rose of the palace of fire knave of wands a very strong and beautiful woman with flowing red-gold hair, attired like an amazon. her shoulders, arms, bosom and knees are bare. she wears a short kilt reaching to the knee. round her waist is a broad belt of scale-mail; narrow at the sides; broader in front and back; and having a winged tiger's head in front. she wears a corinthian-shaped helmet and c

gnified: harsh, malicious, plotting; obstinate, yet hesitating; unreliable. rules from 20 degree capricorn to 20 degree aquarius. air of air prince and emperor of the sylphs and sylphides. xvi. the princess of the rushing winds; the lotus of the palace of air book t page 8 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 knave of swords an amazon figure with waving hair, slighter than the rose of the palace of fire. her attire is similar. the feet seem springy, giving the idea of swiftness. weight changing from one foot to another and body swinging around. she is a mixture of minerva and diana: her mantle resembles the aegis of minerva. she wears as a crest the head of the medusa with serpent hair. she holds a sword in one hand; and the other rests upon a small silver altar with gr

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

titles on the major arcana cards "death" is not necessarily death "justice" is not necesasrily justice; the "devil" not necessarily the devil, and so on. but going by our method, there are far more possibilities. you might be struck by the small boat in the background and associate it with travel. or you might be impressed by the sun rising (or setting) between the two towers on the right; or the rose on the banner; or the bishop-like figure. there are so many lesson nine: divination/ 113 114/ auckland's complete book of witchcraft things which might strike you forcibly. you will find it is a different thing each time you read the cards, giving a different and therefore far more personal reading for each individual. so, don't go by the book. use your own powers. in interpreting, you might

hen, to add a day which will bring the total to 5, to agree with her birth number. february 6, 15 or 24 are, then, the most propitious days: 2. 6.1986= 32= 5 2.15.1986= 32= 5 2.24.1986= 32= 5 you could even go on to suggest how she might decorate the apartment so far as colors are concerned, for there is an affinity of colors and numbers: primary colors 1 red 6 indigo 2 orange 7 violet 3 yellow 8 rose 4 green 9 gold 5 blue secondary colors 1 brown, yellow, gold 6 all shades of blue 2 green, cream, white 3 mauve, violet, lilac 4 blue, gray 5 light shades of any color house-warming gift? her taste in music can be taken from numerology. according to cheiro one of the greatest of numerologists as well as the foremost palmist number 1 people like inspiring, martial music, as do number 3 and num

on under-weight children. sources-alfalfa; bladderwrack; dulse; kelp. vitamin c: needed for healthy teeth and gums; prevents scurvy. vitamin c is destroyed by heat, cooking, low temperatures and oxidation. this vitamin is not stored in the body; a fresh supply must be provided daily. sources-buffalo berry; burdock seed; capsicum; coltsfoot; elder berries; marigold; oregano; paprika; parsley herb; rose hips; watercress. vitamin d: needed for building and keeping good bones and teeth. prevents rickets. a limited amount is stored in the body. sources-annato seed; watercress; wheat germ. vitamin e: abundant in many plants' seeds. the need for vitamin e has not been fully established, but is essential for full and proper nutrition. sources-alfalfa; avena sativa; bladderwrack; dandelion leaves;

thought witchcraft to be (and also, if necessary, what she thought satanism to be) and proceed from there as described in the lesson. appendix d music and chants in the old days there was much festivity at the sabbat meetings. there were songs and dancing, games and frivolity. so it should be today. victor anderson has recently published an original collection of pagan songs (thorns of the blood rose, anderson, california, 1970) written by himself. some covens have gathered older songs and dances, or made up their own for their own use. here are a few songs, chants and dances to get you started. begin collecting your own. don't be afraid to take any good tune you happen to come across and enjoy, and put your own words to it. be creative. and have fun. wiccan handfasting words and music by

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

e, you could scatter pins across a map between the places you and a lover live and with a magnet collect them, while reciting: come love, come to me, love to me come, if it is right to be. you would then place your pins in a silk, heart-shaped pincushion or a piece of pink silk, also in the shape of a heart, and leave it on the window ledge on the night of the full moon, surrounded by a circle of rose petals. banishing and protective magick this involves driving away negative feelings, fears and influences by casting away or burying a focus of the negativity. for example, you might scratch on a stone a word or symbol representing some bad memories you wished to shed, and cast the stone into fast-flowing water. alternatively, you could bury it, together with quick-growing seeds or seedlings

pecific aim in mind. for example, to improve your finances, place a pot of basil herbs, surrounded by golden coloured coins and light a green or golden prosperity candle while visualising golden coins showering upon you. if you have a friend who is sick, and wish to send healing thoughts to them, place a photograph of them on the altar, and surround it with pink flowers, pink seite 25 wicca01.txt rose quartz crystals and a circle of tiny pink candles. send your message of healing or visualised golden light, then blow out the candles deosil, sending the energies to where they are needed. when you are not carrying out formal magick, keep on the altar any crystals that are of personal significance to you (see page 153. you might wish to have a clear crystal quartz for pure energy, a blue lapi

your message of healing or visualised golden light, then blow out the candles deosil, sending the energies to where they are needed. when you are not carrying out formal magick, keep on the altar any crystals that are of personal significance to you (see page 153. you might wish to have a clear crystal quartz for pure energy, a blue lapis lazuli flecked with gold for wisdom, a purple amethyst and rose quartz for healing and harmony, or a gleaming, golden-brown tiger's eye for grounding. you can also keep different herbs there according to your current focus (see page 110. empowering your altar you can further empower your special place as a reflection of the positive aspects of your changing life by placing on it other small items that carry happy memories for you. these might include ston

s. you are in your most relaxed state when your brain is generating alpha waves. they oscillate about ten times per second (the range is eight to 13 cycles per second) and are less common in our modern stressful lives. but they are naturally generated, for example, when you daydream, or sit by a fountain and let the rushing water fill your mind, or gaze into a candle flame, or have a lavender- or rose-scented bath. compare these with the traditional routine preparations of fasting and ritual bathing of practitioners of the craft and you begin to see why these are important [insert pic p053- invoking your protective angels to stand at the four corners of your magical circle, performing the rituals of preparing your magical tools and, in more formal magick, casting a circle- these are all wa

endings into positive energies* once the white candle is alight, blow out the black candle and dispose of it in an environmentally friendly way* sit for a few moments, looking into the flame of your white candle, letting thoughts and images appear within either the flame or your mind's vision* carry the candle carefully into the bathroom and add to your bath water a few drops of essential oil of rose or lavender for self-love and let the light make pools in the water. lie in the bath until you feel rested* when you feel completely relaxed, get out of the bath and swirl the water as it rushes down the plug hole, saying: flow far, seite 57 wicca01.txt flow free, flow in peace and harmony* spend the rest of the evening in quiet but pleasurable activity, until your white candle is burned down

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

mmorality, and evil conjurers, as potential sources. her story, like most other conjure narratives, begins with an account of her relationships\ 107\ with other persons and provides evidence of the social nature of supernatural harming: a man and he wife and i was workin f as woodchoppers on de santa fe route up beaumont to tyler county. after us git up and i starts 'way, i c hear somethin f say "rose, you done somethin you ain't ought" i say "no, lawd, no" den de voice say "somethin gwine happen to you" and de next mornin i's blind as de bat and i aint hever seed since. c some try tell me snow or sweat or smoke de reason. dat aint de reason. dey a old, old, slewfooted somethin f from louisiana and dey say he de conjure man, one dem old hoodoo niggers. he git mad at me de last plum-ripenin

rviews with virginia ex-slaves (charlottesville: university press of virginia, 1976, p. 120. 11. daniel webster davis "conjuration" southern workman 27, no. 12 (1898: 251; laura towne diary, august 13, 1863, p. 130, manuscripts, southern historical collection; george rawick, from sundown to sunup: the making of the black community (westport, conn: greenwood press, 1972, p. 48. see also willie lee rose, rehearsal for black magic page 113 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 reconstruction: the port royal experiment (new york: oxford university press, 1964, p. 98; francis r. packard, medicine in the united states (new york: p. b. hoeber, 1931, vol. 1, pp. 1227.28. on domestic medicine, see ronald numbers "do-it-yourself the sectarian wa

CHRONOLOGIA RORISPERGIUS

introduction to astrology. 1127-1279 "white lotus society. chinese religious sect which developed out of pure land buddhist lay associations in the southern sung dynasty 1128-1203 alanus ab insulis aka alain de l'isle& alain de lille derived his pythagoreanism from the asclepius and hermetica; influenced by pseudo-dionysius and john scotus erigena. school of chartres. influence on romance of the rose. quotes hermes trismegistus liber de xxiv philosophorum: a gathering of twenty-four philosophers debated: what is god? each participant offered a concise description. liber xxiv philosophorum consists of twenty-four definitions #1 god is the one, he brings forth oneness out of himself, and he lets the oneness return to himself in the form of love #2: god is an infinite sphere, the centre of w

survived the albigensian crusade. 1230-1284 alfonso x ruled spain, judeo-christian moslem atmosphere. kabbalah came into contact with christianity. kabbalistic, talmud texts translated into spanish. d. 1230 farid al-din al-'attar. mantiq al-tayr('the speech of the birds) 1230-1306 jacopone da todi franciscan joachite poet and leader 1231 first mention of alchemy in french literature- roman de la rose 1235-1310 arnold of villanova 1235-1310 r. solomon b. abraham adret, spain. teaches llull about kabbalah. 1235 robert grosseteste, bishop of lincoln, discusses transmutation of metals in de artibus liberalibus and de generatione stellarum. 1236-1319 ramon lull 1237 -1285/88 adam de la halle troubadour 1240 abraham abulafia, sicilian kabbalist, founder of ecstatic kabbala, born in saragosa 124

chite mystic 1511 carolus bovillus -de sapiente. 1513 johannes potken (editor,rome, psalterium david et cantica aliqua in ethiopic. 1514 sefer yetzirah(constantinople. symphorien champier rosa gallica "from the press of jodocus badius, displaying many of his magnificent woodcut initials. the charming title-woodcut shows the author seated at a desk in a garden, holding in his left hand an enormous rose and pointing with his right to a closed book. before him sits a lady holding a daisy (margarita) and an open book on her lap..the rosa gallica is a treatise on medicine, but with gastronomic interest. it discusses food and drink, and various bodily functions such as sleeping, bathing, exercising, and sexual intercourse. the work is divided into two parts, the first, rosa gallica, describes ho

ets simon forman. michael sendivogius's novum lumen chemicum. simon studion s unpublished latin manuscript naometria("measurement of the temple, a naked and prime opening of the book written within and without by the key of david and the reed like unto a rod (cf. revelation xi. divided into 2 parts and 4 sections, consisting of a dialogue between "nathaniel" and "cleophas, having a crudely shaped rose design with a cross in the centre, containing 1790 pages with the dedication to the duke of wurttemberg adding yet another 205 pages. its author was particularly interested in the dates in the life of henry of navarre, believing that the prophet of islam was the spiritual son of the pope, predicting that the last pope would be crucified by the duke of wurttemberg in 1612 and that the second c

COLLIER IRENE CHINESE MYTHOLOGY

es and gases of the universe in two. the light, pure forces of the world drifted up and formed the blue heavens. the heavy, dark forces of the universe sank down and formed the fertile earth. panku was delighted with his new world. it had beauty, order, and peace. to preserve these conditions, he propped up the sky with his strong arms, wedging his body between heaven and earth. each day, the sky rose ten li as panku stretched and shoved it higher and higher. for eons, he held up the sky without complaint, determined that the world should not dissolve back into chaos. as time passed, however, he became weary as his cramped muscles tightened from the weight of the world. for centuries, panku pushed in agony with every sinew, muscle, and bone of his body. he cried out for help, but his voice

a huge, towering pillar of fire. the leaping flames were sucked into the hollow cores of the raft s bamboo poles, which burst into flame, plunging gong s soldiers to their watery deaths. gong jumped off the burning raft and dove down into the sea. quickly, the water god called forth all his loyal subjects: the giant turtles, shrimp, crabs, and lobsters of the waters. out of the deep sea, monsters rose with huge horns and wings like bats. the water god smiled as he surveyed his mighty forces. unlike his human army, these water warriors had their own protective armor. they lived in the sea and could not die by drowning. at gong s command, they stirred up waves as high as mountains to quell the fire god. gong cried to his rival, you cannot win this war. i am the superior force. admit it! alth

on him frequently as a key figure. pictures of him appear on many tomb sculptures, shooting at the ten suns. the shang dynasty believed in ten suns. professor sarah allen of dartmouth college presents one explanation: when the zhou [a dynasty that ruled from 1027 221 b.c, who believed in one sun, conquered the shang, the myth lost its earlier meaning. people continued to believe in ten suns which rose in sequence from the branches of the mulberry [fusang] tree in outlying regions. in the central states, this tradition was known but the ten suns were confined to the mythical past by the story that one day all of them came out at once and nine were shot by archer yi.3 the sun god dijun plays only a small role in chinese mythology. professor anne birrell surmises [t]he myth of the flood and i

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

parent that the symbology is also directly connected to the round altar. see the diagram below: c q n w hwchy the second adept now purifies with the lesser banishing ritual of the hexagram. this is performed with the planetary wand of the second adept. this wand is ruled under the governance of the head of the phoenix, this being the mystical symbol of osiris. let us never forget that the phoenix rose from the ashes, the symbol of the resurrected self from the physical pull of the mundane. this wand displays the 4 seven rainbow colors of the planetary forces that vibrates between the light and the darkness. this wand is a vibrant symbol of death and of resurrection. in the examination of the hexagram, we see the operation of the planets under the presidency of the sephiroth; seven planets

ide the confines of the vault. next, four knocks are given with the words vibrated tkrp. this spells the word paroketh. paroketh is the veil of the vault of tiphareth and the hidden tabernacle. here, we begin to see our ancient light with our more ancient fraters and sorors as well as our rosicrucian link. the third adept is asked "what does the mystic name of our founder signify" he replies "the rose and cross of christ" this connects us to a strong christian symbol. let us, however, remember that one does not need to be christian to realize the invoking power of the word christ. is not christ within all of us? pagans and christians find a common ground in that osiris and christ are interchanged as symbolical archetypes of self sacrifice unto the higher. the next main point to highlight i

COVENANT OF SAMYAZA

opened, to be as god. and she ate, and offered the fruit to adam, her husband, and their minds were illuminated and they became self-realized, even as satanael himself. this was the gift of satanael unto man, that he should possess intelligence, and the desire to know, and self-consciousness, that he no longer be servile unto demiurge, nor live as the beasts of the field. a cry of fear and wrath rose up from demiurge, that man has become as god. he drove adam and eve from eden, and guarded the tree of life lest man also gain immortality. but the spark of illumination had been kindled within man and shall not be extinguished, and demiurge shall not be able tosmother the light of satanael, who is truly called lucifer, light- bringer- iv- i, samyaza, and others of the sons of god, looked at

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

y against this action and turn that anger into demands for independence from britain. it appears on the surface- and in the history books- as britain versus the american colonies. in fact, the same network was manipulating both sides. this is how all the major wars and revolutions have been created, as we shall see. this strategy was described very well by p. sedir in his histoire et doctrine des rose-croix, published in paris in 1910 "unable to control destinies on earth openly because governments would resist, this mystic alliance can act only through secret societies .these, gradually created as the need for them arises, are divided into distinct groups, groups seemingly in opposition, sometimes advocating the most contradictory policies in religion, politics, economics, and literature;

their chief ally is the i.g. farben company, a part of the government which gives 200,000 marks a year to one propaganda organisation operating on american opinion. standard oil company (new york sub-company) sent $2,000,000 here in december 1933 and has made $500,000 a year helping germans make ersatz gas for war purposes..the international harvester company president told me their business here rose 33% a year (arms manufacture, i believe, but they could take nothing out. even our airplanes people have secret arrangements with krupps. general motors company [morgan] and ford do enormous business here through their subsidiaries and take profits out. i mention these facts because they complicate things and add to war dangers."6 this was a shocking story of involvement with nazi germany's r

he mass of jewish people were not aware of what was going on and nor would they have supported it if they were. rosenberg said that a stranger arrived mysteriously and gave him a copy of the document "the man, whom i had never seen before, came to my study without knocking, put the book on my desk and vanished without saying a word".2 rosenberg presented himself as vehemently anti-jewish and soon rose to become the nazi party's official 'ideologist, with the role of providing the 'facts' to justify the campaign against jews. ernst hanfstaengl, a close friend of franklin roosevelt, was also a close associate of hitler before the war. he says he was warned by the austrian writer, rudolf kommer, that "if any political party emerges with an anti- semitic programme directed by jewish or half je

that has certainly been the outcome. anyone who exposes these breathtaking horrors is dubbed a neo-nazi. what's more, a lot of the money and the armaments used both by these underground terrorists and the founders of israel were supplied by the meyer lansky organised crime syndicate which was based in the us, but operated internationally. lansky, who was born maier suchowjansky in grodno, russia, rose from the slums of new york to the top of the heap in the international underworld. he was above the mafia. lansky acheived these dizzy heights by the usual means- murder and terror. this was the man who used his crime and terror networks to channel funds and guns to the jewish terrorists and the later israeli state. such was his contribution that he has been described as "israel's godfather"

initiated into the order of the golden dawn in 1898, after leaving cambridge university. he left the order after the row with its founders and then travelled to mexico, india, and ceylon, where he was introduced to yoga and buddhism. he also became a record-breaking mountaineer. buddhism replaced his interest in the occult until an experience in cairo in april 1904. crowley was asked by his wife, rose, to perform an esoteric ritual to see what happened. during the ceremony, she entered a trance-like state and began to channel the words of a communicator. the super elite- the black magicians 207 "they are waiting for you, she said to crowley. the "they, she said, was horus, the god of war and the son of osiris, in ancient egyptian belief. crowley did not accept any of this and asked his wif

DAVID ICKE CHILDREN OF THE MATRIX

s."1 the ancients said they had "marble-like" white skin and a modern pilot describes these beings as having "pearl-like" skin. the pilot's memory was hazy about what happened after he first met "ol' blue eyes" in the james bond mountain, but he remembered walking into a room and seeing a group of these beings sitting around a conference table. eventually, he was taken back to his plane and as it rose from the mountain his engines and electronics restarted. there are many modern reports of such beings living within mountains, including mount shasta in california, where it is said that lemurians fled before the cataclysms. now look at how the ancient book of enoch describes the "watchers "and there appeared to me two men, very tall, such as i have never seen on earth. and their faces shone

00 to 12,000 years ago. it has been estimated that half a million people could have died in the blast and it was at least the size of those that devastated japan in 1945. support for these modern finds can be found in the ancient texts. the mahabharata epic tells of "a single projectile charged with all the power of the universe..an incandescent column of smoke and flame as bright as 10,000 suns, rose in all its splendour..it was an unknown weapon, an iron thunderbolt, a gigantic messenger of death which reduced to ashes an entire race" it talks of corpses burned so badly they could not be identified. how their hair and nails fell out, pottery broke "without cause, and birds turned white. within hours foodstuffs were contaminated. is that the description of a nuclear explosion or what? thi

hen the christian church took over. in fact, a priest of cybele called montanus or "mountain man" identified the deity attis with jesus. some montanists were locked in their churches by christians in asia minor and burned alive.7 cybele was the "goddess of the caves, a location where many of the saviour-gods in the jesus mould are said to have been born. the reptilian underground network? the red rose of el the many versions of el are said to be goddesses of sexuality and fertility, and of the moon and venus. the stone baptismal bowls found in every christian church are symbolic of the "magic stone bowl" of the serpent cult or illuminati described in the edda. the gothic "christian" doorways and the ridges around them are depictions of the vulva and many even have a clitoris symbol at the

lity and fertility, and of the moon and venus. the stone baptismal bowls found in every christian church are symbolic of the "magic stone bowl" of the serpent cult or illuminati described in the edda. the gothic "christian" doorways and the ridges around them are depictions of the vulva and many even have a clitoris symbol at the top of the arch. the same is depicted in windows and especially the rose windows of the gothic cathedrals. at chartres they have a window featuring the "rose of france" with "mary" in the centre. rose windows face west, the sacred direction of female deities. the red rose is symbolic of the goddess and so we have the rosicrucians with their red rose and cross symbols. they are a major strand in the illuminati web and claim a lineage to ancient egypt and back to "n

the centre. rose windows face west, the sacred direction of female deities. the red rose is symbolic of the goddess and so we have the rosicrucians with their red rose and cross symbols. they are a major strand in the illuminati web and claim a lineage to ancient egypt and back to "noah, that symbol of the reptilian bloodline. another elite network is the secret society known as the order of the rose, which includes the former canadian prime ministers brian mulroney and pierre trudeau, both satanists.8 trudeau is famous for wearing a red rose in his lapel. some branches of freemasonry feature the rose and cross in their rituals. once again, the christian mother mary is associated with the rose because she is a symbol of goddess worship. the romans called the rose the "flower of venus" and

DAVID ICKE THE BIGGEST SECRET

ns and, perhaps significantly, this is how thecentral-south america god known as quetzalcoatl was described. they also wore amaltese cross medallion on a chain. the pilots memory was hazy about what happenedafter he first met ole blue eyes, but he remembered walking into a room and seeing agroup of these beings sitting around a conference table. eventually, he was taken back tohis plane and as it rose from the mountain his engines and electronics restarted. nowhaving heard the descriptions of these beings by a modern us pilot, look at how the bookof enoch describes the watchers:44and there appeared to me two men very tall, such as i have never seen on earth. andtheir faces shone like the sun, and their eyes were like burning lamps. their hands werebrighter than snow.55this would connect al

r as he sought to kill the child. angels and shepherds were at his birth and he wasgiven gifts of gold, frankincense and myrrh. he was worshipped as the saviour of men andled a moral and humble life. he performed miracles which included healing the sick, givingsight to the blind, casting out devils and raising the dead. he was put to death on the crossbetween two thieves. he descended to hell and rose from the dead to ascend back toheaven.21sounds exactly like jesus doesnt it? but its not. that is how they described the easternsaviour god known as virishna 1,200 years before jesus is claimed to have been born. if youwant a saviour god who died so our sins could be forgiven, take your pick from the ancientworld because there are a stream of them, all originating with the aryan and reptile-a

kness. and look how many hours thislasted for: three. the same story of darkness at their death was told by the hindus ofkhrishna, the buddhists of buddha, the greeks of hercules, the mexicans ofquetzalcoatl, ad infinitum, long before jesus. when he died, jesus descended intohell, just like the earlier khrishna, zoroaster, osiris, horus, adonis/tammuz, bacchus,hercules, mercury and so on. he then rose from the dead like the earlier khrishna,buddha, zoroaster, adonis/tammuz, osiris, mithra, hercules and baldur. jesus wassymbolically crucified at easter because this is the spring equinox when the sun (jesus)enters the astrological sign of aries, the ram or. the lamb. the lamb in the book ofrevelation is the same symbol. in around 2,200 bc the group known as the priesthoodof melchizedek began

ords it? philo lived throughout the supposed life of jesus and wrote ahistory of the judeans which covered the whole of this period. he even lived in or nearjerusalem when jesus was said to have been born and herod was supposed to havekilled the children, yet he doesnt record any of this. he was there when jesus is said tohave made his triumphant arrival in jerusalem and when he was crucified and rose fromthe dead on the third day. what does philo say about these fantastic events? nothing.not a syllable. not a titter.49 none of this is mentioned in any roman record or in thecontemporary accounts of the writers of greece and alexandria who were familiar withwhat happened there.50why? because it didnt happen. it was a symbolic, coded story to pass on esotericand astrological knowledge of man

n one lord, jesus christ, the son of god, begotten of the father, only begotten, thatis to say, of the same substance of the father, god of god and light of light, very god ofvery god, begotten, not made, being of one substance with the father, by whom all thingswere made, both things in heaven and things on earth; who, for us men and our salvation,came down and made flesh, made man, suffered and rose again on the third day, went upto the heavens, and is to come again to judge the quick and the dead; and in the holyghost.simple eh? it was decided that jesus was the same substance as the father because inancient babylon it was said that nimrod and his son, tammuz, were the same person.his mother, queen semiramis, was titled the holy spirit. so the father, son and holyghost, are in fact nimr

DAVIDSON DAN SHAPE POWER

gnetic forces, electron charge, and inertia are all derivable from zpe. so we come to the conclusion that zpe is really another name for aether. the only redeeming feature, in my mind, is that it allows physicists to save face by inventing a new unsullied term for aether which has a disreputable name in the physics community due to it being "disproved" by the early michaelson morley experiment "a rose by any other name" the aether spoiling of the ter with an "a" in front was used extensively in ancient literature. i prefer the term "aether" to distinguish it from the word ether which is an anesthetic. 1.1.2 aether and its conversions it is my contention that aether manifests in myriad ways. aether interacts with three dimensional matter and matter is a bound form of aether. all the various

DEITUS

celebrated the carnal, exalted the ego, and explored deep philosophical thought. this was the time of the mystery schools and the philosophers of greece. this was the time of the great empires of babylon and rome. this was the time when men discovered astronomy, mathematics, and science. the aeon of isis was not a single aeon but a succession of aeons in a cycle of expansion. the religions which rose during this time involved the worship of fire or of planetary bodies: the sun, the moon, and the stars. 2100 years ago, the previous cycle of expansion ended and the cycle of restriction, which crowley calls the aeon of osirus, began. like the aeon of isis, the aeon of osirus was not a single aeon but a succession of aeons in a cycle of restriction. the fact that the aeon of osirus was not a

DEMONIC BIBLE

lution of man. the aeon of isis was a time when man lived in close harmony with the natural world and the dominant religions involved the worship of nature. this was characterized by the pre-christian pagan world. the aeon of osiris, which followed the aeon of isis, was a time when man rejected the natural world, accepting self-denial and sacrifice of the flesh and body as the ideal. christianity rose as the dominant religion in the west during the aeon of osiris. crowley, who came to believe that he was the beast described in the book of the revelation of jesus to st. john the apostle, wrote the book of the law, which he claimed was revealed to him by the spirit aiwass and was a true revelation from the egyptian deities nuit, hadit, and ra hoor khut. in the book of the law we read dowhat

ly scared of death, began to imagine hideous gods and demons all about him. these monsters which roared with anger and surely had the power to destroy him would have to be appeased or else death could be imminent. as man survived fire and flood, disease and famine, the anxiety he felt concerning his condition lessened. man learned to live and even thrive in a hostile and evil world. civilizations rose to power and rose up animistic deities as gods who now demanded worship and sacrifice in return for their beneficence and blessing. the threat was no longer against an individual man but against an entire society. to gain the favor of the gods, these deities had to be appeased or else famine, pestilence, or war might come upon a nation and destroy it. ultimately, the priests of many of these

relationship between man and the universe. the aeon of isis was a time when man lived in close harmony with the natural world and the dominant religions involved the worship of nature (the pre-christian pagan world) the aeon of osirus, which followed it, was a time when man rejected the natural world, accepting self-denial and sacrifice of the flesh and body as the ideal. in europe, christianity rose as the dominant religion during that time. the aeon of osirus ended and the aeon of horus began april 4, 1904 when aleister crowley, magus of the aeon of horus, uttered the word thelema (the greek word for will. the will in this context was a magical will, for in the aeon of horus man would no longer be bound by the death-cults of the past. this was followed by the age of satan which began ap

e parts of the earth and execute the judgment of the highest. to you it is said, behold the face of your god, the beginning of comfort, whose eyes are the brightness of the heavens, which provided you for the government of the earth, and her unspeakable variety furnishing you with a power of understanding to dispose all things according to the providence of him that sitteth on the holy throne and rose up in the beginning saying, the earth let her be governed by her parts and let there be division in her, that the glory of her may be always drunken and vexed in itself. her course, let it run with the heavens, and as a handmaid let her serve them. one season let it confound another, and let there be no creature upon or within her the same. all her members let them differ in their qualities

the parts of the earth, and execute the judgment of the mighty. unto you it is said: behold the face of satan, the beginning of comfort, whose eyes are the brightness of the stars, which provided you for the government of the earth, and her unspeakable variety; furnishing you a power of understanding to dispose all things according to the providence of him that sitteth on the infernal throne, and rose up in the beginning saying: the earth, let her be governed by her parts; and let there be division in her; the glory of her may be always drunken and vexed in itself. her course, let it run with the fulfillment of lust; and as an handmaiden, let her serve them. one season, let it confound another; and let there be no creature upon or within her the same. all her numbers, let them differ in th

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

v, the vagina. results, lusting for: being focused on results rather than on the ritual to obtain the results. it uncenters the practitioner, diminishing his/her focus and chances for success. a practice to be avoided. ritual: a formalized series of actions both mental and physical, by which magickal and psychic potency is released and directed toward the fulfillment of a specific desire or goal. rose cross: 1) a symbol of adeptship in the hermetic order of the golden dawn (q.v) and 2) a ritual of protection and invisibility. r.r. et a.c; roseae rubeae et aureae crucis: from the latin, it translates in english "red rose and cross of gold" the second or inner order of the hermetic order of the golden dawn [g.d (q.v. the r.r. et a.c. was composed of all members of the g.d. who had attained t

DION FORTUNE CEREMONIAL MAGIC UNVEILED

i use is a means to an end and nothing more. i value tradition, however, because i find it to possess a psychic efficacy which is lacking in original systems, however theoretically correct or aesthetically beautiful they may be. it is my belief that mathers got the keys to his system from the mysterious manuscripts, and that these connect up with the genuine european tradition whose symbol is the rose on the cross, and concerning which so little is known. i cannot prove this statement on the physical plane, because i have never been allowed a sight of those manuscripts or any opportunity to test the statements that are current in the order concerning its origin; but from the psychic experiences i have had in connection with the "golden dawn" i have formed the above opinion, for what my opi

DION FORTUNE MYSTICAL QABALA

first attempt i made at this method. i was working on the thirty-second path, the path of saturn, uniting malkuth and yesod, a very difficult and treacherous path. in my horoscope saturn is not well aspected, and i have often experienced his opp9sing influence in my affairs. but after i had succeeded in treading the path of saturn out into the indigo darkness of the unseen until the moon of yesod rose in purple and silver over the horizon, i felt that i had received the initiation of saturn, that he was no longer inimical to me, but a friend who, though candid and stern, was to be trusted to protect me from mistakes and rash judgments. i realised his function mystical qabala page 48 as the tester, and not the antagonist or avenger. i realised him as time with his scythe, but knew also why

om the primordial depths of chokmah, wisdom. titles given to geburah: din: justice. pachad: fear. god-name: elohim gebor. archangel: khamael. host of angels: seraphim, fiery serpents. mundane chakra: madim, mars. spiritual experience: vision of power. virtue: energy. courage. vice: cruelty. destruction. correspondence in the microcosm: the right arm. symbols: the pentagon. the five-petalled tudor rose. the sword. the spur. the scourge. the chain. tarot cards: the four fives. five of wands: strife. five of cups: loss in pleasure. mystical qabala page 118 five of swords: defeat. five of pentacles: earthly trouble. colour in atziluth: orange. briah: scarlet red. yetzirah: bright scarlet. assiah: red, flecked with black. i 1. one of the least understood things in christian philosophy is the pr

the balanced stability of chesed gets the four-sided figure, the square; and to the third planetary sephirah, mars, is assigned the five-sided figure, and five is looked upon in the qabalistic system as the number of mars. consequently the pentagon, the five-sided figure, is the symbol of mars, and any altar to mars should be pentagonal or five-sided, likewise any talisman. the fivepetalled tudor rose, which is another symbol of mars, requires more explanation; but when we remember the intimate association between mars and venus in mythology, and that the rose is the flower of venus, we get a clue to the significance of the symbolism. the lines of force, crossing over on the tree, go from geburahmars to netzach-venus through tiphareth, the place of the redeemer, the centre of equilibrium

the same way that caesed and hod connect up, as is clearly indicated in the yetziratic text, which says of hod that it has its root in the hidden places of gedulah, the fourth sephirah. 43. realising, then, the intimate relationship between the diagonal pairs that form the four corners of the central square [page 186] of the tree, we understand the linked relationship indicated by the form of the rose with its five petals. 44. the sword, the spear, the scourge, and the chain are all such characteristic weapons of mars that no comment is called for. 45. the four fives of the tarot pack are all evil cards, each according to its type. in fact, the five suit of swords, which is under the presidency of mars, represents contentiousness. for its best aspects are "rest from strife" and "success af

of the harmony of things. mysteries of the crucifixion. virtue: devotion to the great work. vice: pride. correspondence in the microcosm: the breast. symbols: the lamen. the rosy cross. the calvary cross.the truncated pyramid. the cube. tarot cards: the four sixes. six of wands: victory. six of cups: joy. six of swords: earned success. six of pentacles: material success. colour in atziluth: clear rose-pink. briah: yellow. yetzirah: rich salmon-pink. assiah: golden amber. i [page 188] 1. there are three important keys to the nature of tiphareth. firstly, it is the centre of equilibrium of the whole 'rree, being in the middle of the central pillar; secondly, it is kether on a lower arc and yesod on a higher arc; thirdly, it is the point of transmutation between the planes of force and the pl

DION FORTUNE PSYCHIC SELF DEFENSE

the middle ages could have arisen without some basis in experience. the vapourings of the wise woman would be no more heeded than those of the village idiot if no painful consequences had ever been found to follow upon them. fear was the motive of these persecutions, and fear founded upon bitter experience; for it was not officialdom which incited the witch-burnings, but whole country-sides that rose up for a lynching. the universal horror of the witch must have some cause behind it. the labyrinthine windings of the left-hand path are as extensive as they are devious; but while exposing them in something, at any rate, of their horror, i still maintain that the right-hand path of initiation and occult knowledge is a way to the loftiest mystical experiences and a means of lifting the burden

suggestionist always aims at 13 of 103 making his suggestions harmonise with the bias of the personality; for if they do not, the established sub-conscious complexes will expel them before they have time to strike root. all he can really do is to reinforce and stimulate the ideas and impulses that are already there, though perhaps latent. he cannot plant an entirely alien seed. he cannot graft a rose-shoot on a lilac bush, for it will merely wither and die. for growth of the thought-seeds of suggestion to take place they must find a congenial soil. it is herein lies the strength of the defence. we may not be able to prevent the minds of others from sending us suggestions, but we may so purify the soil of our own natures that no harmful ones can find a congenial seed-bed. it is a simple ma

forces. i had received serious injury from someone who, at considerable cost to myself, i had disinterestedly helped, and i was sorely tempted to retaliate. lying on my bed resting one afternoon, i was brooding over my resentment, and while so brooding, drifted towards the borders of sleep. there came to my mind the thought of casting off all restraints and going berserk. the ancient nordic myths rose before me, and i thought of fenris, the wolf-horror of the north. immediately i felt a curious drawing-out sensation from my solar plexus, and there materialised beside me on the bed a large wolf. it was a well-materialised ectoplasmic form. like z, it was grey and colourless, and like him, it had weight. i could distinctly feel its back pressing against me as it lay beside me on the bed as a

at these visitations were absolutely out of the ordinary course of events came on may 30. about midnight i was suddenly awakened by a voice calling loudly 'look out' and at once i became aware of a red serpent coiling and uncoiling itself under my bed, and reaching out onto the floor with its head. just as it was about to 43 of 103 attack me i jumped through my window, and came to earth among the rose bushes below, fortunately with no more damage done than a badly bruised arm "after this there was absolute peace until june 30, when the real climax came. i had seen the thing again on the night of the new moon, and had noticed considerable changes in its appearance. especially it seemed far more active, while its long hair had changed into serpent heads. the night after i was awakened by a v

etter than an actual tiger. feeling decidedly uncomfortable, i asked one of my household to join me, and as we sat in my room meditating we heard the cry of a cat from without. it was answered by another, and another, we looked out of the window, and the street as far as we could see was dotted with black cats and they were wailing and howling in broad daylight as they do on the roofs at night. i rose up, gathered together my paraphernalia, and did an exorcism then and there. at the end we looked out of the window again. there was not a cat in sight, and we never saw them again. the visitation was at an end. only our normal population of local mousers remained to us. the vernal equinox was now upon us. i must explain that this is the most important season of the year for occultists. great

DONALDTYSON SIGIL

mark for brimstone (sulfur, from the book of signs (1930) by rudolf koch) the term sign is sometimes used for sigil, but is a more general term meaning any simple esoteric symbol, such as the symbol for elemental fire, as in "the sign of elemental fire (skull, a token of death, from het geheele leven ons heeren jesu christi, 1648) a token is a sign that represents something else by association. a rose may be used as a token of love, a raven as a token of putrefaction. tokens do not embody the things they represent (astrological glyph of the planet neptune, from the book of signs (1930) by rudolf koch) a glyph, short for hieroglyph, is usually the pictorial representation of a letter. ancient egyptian and modern chinese, for example, use small pictograms in place of letters. in magic the te

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

st clearness in all periods. whether this belief had its origin at annu, the chief city of the worship of the sun-god, is not certain, but is very probable; for already in the pyramid texts we find the idea of everlasting life associated with the sun's existence, and pepi i. is said to be "the giver of life, stability, power, health, and all joy of heart, like the sun, living for ever"[1] the sun rose each day in renewed strength and vigour, and the renewal of youth in a future life was the aim and object of every egyptian believer. to this end all the religious literature of egypt was composed. let us take the following extracts from texts of the vith dynasty as illustrations- 1. ha unas an sem-nek as met-th sem-nek anxet hail unas, not hast thou gone, behold [as] one dead, thou hast gone

naturally expect ra to stand at the head of the great paut of the gods; but it must be remembered that the chief local god of annu was tmu, and, as the priests of that city revised and edited the pyramid texts known to us, they naturally substituted their own form of the god ra, or at best united him with ra, and called him tmu-ra. in the primeval matter, or water, lived the god tmu, and when he rose for the first time, in the form of the sun, he created the world. here at once we have tmu assimilated with nu. a curious passage in the pyramid of pepi i. shows that while as yet there was neither [1. la mythologie gyptienne( tudes, t. ii, p. 237. 2. see pyramid of teta, l. 307 (maspero, recueil de travaux, t. v, p. 46] p. xcviii the legend of ra and isis. http//www.sacred-texts.com/egy/ebod

f his lameness' is probably [1. a very interesting figure of this god represents him holding his eyes in his hands; see lanzone, op. cit, p. 618. the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (6 of 19 [8/10/2001 11:23:59 am] 2 i.e, horus between the mountains of bekhatet and manu, the most easterly and westerly points of the sun's course, and the places where he rose and set. 3. for figures of these various forms of horus, see lanzone, op. cit, tav. 214 ff. 4. recueil de travaux, t. v, p. 44 (l. 301. 5. greek th`n d? i?^sin meta` th`n teleuth`n e!ks o?si'ridos suggenome'nou, tekei^n h?lito'mhnou, kai` a? enh^ toi^s ka'tw en gyi'ois to`n a!rpokra'thn. de iside et osiride, xix] p. cxvi based upon the passage in the history of osiris and isis given in a hymn

gods of annu, was the daughter of seb and nut, the sister of osiris and isis, and the [1. ledrain, monuments gyptiens, pl. xxv, ll. 2, 3. 2. in the pyramid of unas, l. 190, they are called the# or "two combatants; and see pyramid of teta, l. 69, where we have the spelling. 3. on the personification of evil by set, see wiedemann, die religion, p. 117] p. cxvii sister and wife of set. when the sun rose at the creation out of the primeval waters, nephthys occupied a place in his boat with isis and other deities; as a nature goddess she either represents the day before sunrise or after sunset, but no portion of the night. she is depicted in the form of a woman, having upon her head the hieroglyphics which form her name "lady of the house. a legend preserved by plutarch[1] the gods of the book

epicted in female form, with the feather emblematic of maat, on her head, or with the feather alone for a head, and the sceptre in one hand, and an ankh in the other.[5] in the judgment scene two maat goddesses appear; one probably is the personification of physical law, and the other of moral rectitude. het-heru, or hathor the "house of horus" was the goddess of the sky wherein horus the sun-god rose and set. subsequently a great number of goddesses of the same name were developed from her, and these were identified with isis, neith, iusaset, and many other goddesses whose attributes they absorbed. a group of seven hathors is also mentioned, and these appear to have partaken of the nature of good fairies. in one form hathor was the goddess of love, beauty [1. page 17, 1. 5. 2 page 18, l

ELLIS LOW TWELVE 1907

low? it is not unlikely that he intends to play the role of a friend to the end, for he is a shrewd indian, and may content himself with getting word to geronimo when the latter is in danger. the only counsel i have to give you is to be on your guard and don't trust any of your indian scouts or recruits farther than you are forced to trust them" we chatted in this fashion until quite late. when i rose to bid my new friend good-night, i accepted his invitation to spend the following evening with him. evidently he was well disposed toward me. but a surprise greeted me when" don't trust any of your indian scouts" low twelve 29 i called at the desk and sent my name to his room. he had left that afternoon "where has he gone" i asked in astonishment "he left no word; he simply paid his bill and

at i had allowed it a momentary lodgment in my thoughts "he is the type of faithfulness. i have trusted him with my life and will do so again whenever it is necessary" i raised the glass, which i carried slung about my neck, and levelled it at the elevations in the distance. brought out more clearly, i noted the high hill in the foreground, and the gray rocks and stunted pines. another lower peak rose to the right a little farther back, while the crown of a third showed faintly beyond. the intense heat caused a throbbing of the air, which made the objects flicker and dance in one's vision. naught that resembled animal life was discerned. it was as inert and dead as at the morn of creation. then i carefully studied the white, lumpy sand that stretched between. not even a rattlesnake or inse

ersonally interested in everything, that those who did not prefer to sleep joined the group, of which i was a member. we were on the direct trail of geronimo and his band, and with such skilful trackers as we had with us, it was impossible for the hostiles to throw us off the scent. we had but to press on across the plain into the mountain spur, when we should be upon their heels. and right there rose the problem, and a mighty serious one it was, too. if we pushed over the sandy waste, the fugitives could not fail to discover our pursuit. they could scatter among the rocks and fastnesses, or, what seemed more likely, set a series of traps, which, with all the skill of our scouts, it would be hardly possible for us to avoid. what lieutenant smith sought to learn was the "lay of the country"

waiting another opportunity, which i perceived would soon come. ahead of me and slightly to the left towered another boulder, not so large as the one that screened lieutenant smith. i crawled behind this and then awaited the obscuration of the moon, to advance farther into the open. i was in the act of creeping forward, when, without the slightest sound or warning, the figure of an indian warrior rose to view beside the boulder. one glance at it was enough. i was too familiar with the fellow to be mistaken. it was geronimo himself. iv the first look was enough. geronimo, the ferocious leader of the warm spring band, was standing within thirty feet of where i lay on my face behind the boulder, with my revolver tightly grasped in my right hand. 11 it was geronimo himself' low twelve 53 my mu

vikka i i was dumfounded, for, curiously enough, during the brief interval, and despite my recent talk with lieutenant smith, it had not occurred to me that the wretch could be he whom each of us had distrusted more thann once. by the time i rallied from my speechlessness he was gone. the situation was critical to the last degree. i was in advance of our own men, and without further hesitation i rose to my feet, and in a crouching position ran back to where i had left lieutenant smith. he, too, was on his feet, and the forms of the troopers came rapidly to view, as, in response to a signal, they gathered round him. among them could be seen in the obscurity 5 6 low twelve several of our scouts. i glanced from face to face, but missed two-vikka and pedro. i longed to tell our commandant wha

EMPERORS NEW RELIGION CHURCH OF SATAN

llacies in claims made by competing leaders [53, 54. unless the church of satan is a personality cult or otherwise revolves around the life of its founder, the church of satan s appeal to irrelevance is correct. the church of satan even turns the argument around, claiming that it is those who mention that anton lavey fabricated his past that have personality cult mentality in the words of michael rose (magister: another common avenue of attack is to charge that members of the church of satan worshipped dr. lavey. these dolts cannot distinguish worship from respect. they imagine that by criticizing dr. lavey they can diminish, or cause us to reject, the church of satan. they do not attack the philosophy; they attack the philosopher. this makes it quite clear that it is they who are the pers

ke in a run-down house serves to illustrate that the follower is wrong on at least one account. hence, it is less than clear, and maybe even unlikely, that those who criticize anton lavey would be personality cultists. it is a twist of irony that cult mentality is defined as the profession of great devotion to some person and the desire to follow that person almost without questions, when michael rose continues: i ve never believed any of the tired accusations that these people have made dr. lavey blazed a trail. we who followed him because we were traveling the same way will continue undeterred [55] it remains that if anton lavey s life were as irrelevant as church of satan officials claim, it is remarkable that he would fabricate such fantastic stories, even if he did so out of personal

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

nd less accepting of much of the data from earlier decades. during the 1970s there was an occult explosion in the media, while the 1980s saw the emergence of the new age movement. looking back from a vantage point in the new millennium, it can now be seen, that there has been a growing curiosity in psychical phenomena and metaphysical thought. beginning in the late 1960s, this attraction steadily rose over the next three decades. fads can certainly be identified.from exorcism to channeling, from crystals to angels.but what remains constant is that the entire field has become established in mainstream society in a way that no one but a psychic could have predicted in the 1950s. the changing appraisal of occultism and the new directions the field has taken necessitates a thorough re-editing

shadowed by a helmetlike plume of the tall feathers of the sakabula bird. in her right hand she carried a light sheaf of assegais (spears, and on her left arm was slung a small and pretty shield of dappled oxhide. her petticoat, made of a couple of large handkerchiefs, was worn kiltwise. from neck to waist she was covered with beadnecklaces, goat s-hair fringes, and the scarlet tassels. her chest rose and fell beneath the baldric of leopard skin, fastened across with huge brazen knobs, while down her back hung a beautifully dried and flattened skin of an enormous boa constrictor. when the community had resolved that a certain misfortune was caused by witches, the next step was to find and punish them. for this purpose the king summoned a great meeting, his subjects sitting on the ground in

flying saucer contactees, was the founder of a small new age religion, the cathedral of the stars. born on august 24, 1916 in woodland, washington, he dated the beginning of his religious career to a childhood experience. when he was only 12 he had heard a voice telling him that he would be able to do something great for humanity in his later life. he joined the army as a young man and eventually rose to the rank of major during world war ii (1939.45. several additional experiences similar to the one he had had in childhood occurred in the years after the war. among the more vivid was a vision of a crack in the earth as a result of an impending atomic war. then in 1957, while attending the giant rock interplanetary spacecraft convention, then the largest annual gathering of flying saucer b

albertus cranzius, ca. 1430. alamut a mountain in persia, which became the stronghold of the sect of assassins during the eleventh century c.e. sources: daraul, akron. a history of secret societies. new york: citadel press, 1962. alary, francois a visionary who had printed at rouen in 1701, prophetie. sur la naissance miraculeuse de louis le grand (the prophecy of count bombaste [chevalier de la rose-croix, nephew of paracelsus, published in 1609 on the birth of louis the great. alastor a cruel demon, who, according to johan weyer, filled the post of chief executioner to the monarch of hades. the conception of him somewhat resembles that of nemesis. zoroaster is said to have called him the executioner. others identify him with the destroying angel. evil genies were formerly called alastor

rials. he believed the devil was at work in salem, and authored the response of the boston ministers on the necessity of the trials. however, he warned against a too ready acceptance of spectral evidence. additionally, he spoke on the occasion of the hanging of former parish minister george burroughs. when burroughs flawlessly spoke the lord s prayer, which supposedly a witch could not do, mather rose to quiet the crowd and allowed the execution to continue. however, it was mather who personally called upon governor phelps, who had spent much of the summer away from boston fighting the indians, to stop the trials which had reached such large proportions. in the end, the court sentenced 31 (including 25 women) to death. nineteen who pleaded not guilty were hanged. one giles cory refused to

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ance, which were symbolic of certain powers and elements, supposedly added greater efficacy to the evocations. abraham the jew, a magician of the middle ages, prescribed a tunic of white linen, with an upper robe of scarlet and a girdle of white silk. a crown or fillet of silk and gold was to be worn on the head, and the perfumes cast on the fire might be incense, aloes, storax, cedar, citron, or rose. according to other authorities on the subject, it was advisable to vary the robe s color and employ certain jewels and other accessories, according to the symbolism of the end desired. eliphas levi, whose writings stand at the fountainhead of the twentieth-century magical revival, offers instructions for rituals, from which the following details are taken: if the rites were those of white ma

m hold of his hand, i was pulled to my feet, and subsequently compelled to jump on a chair and then on the table, in order to retain my hold of him. that his body did ascend into the air on that occasion with an apparently utter disregard to the law of gravity, there can be no doubt. what most excited my wonder was the fact, for i may speak of it as a fact without qualification, that mr. eglinton rose from my side, and, by the hold he had on my right hand, pulled me up after him, my own body appeared for the time being to have been rendered nonsusceptible to gravity. in contrast, the case of s. j. davey is especially noteworthy. he was a magician who attended slate-writing seances with eglinton and was impressed. he studied the problem thoroughly. in agreement with dr. richard hodgson, he

appeared to be a veil. the next systematic investigation was made by charles richet, who confides to his readers: at the villa carmen i saw a fully organised form rise from the floor. at first it was only a white, opaque spot like a handkerchief lying on the ground before the curtain, then this handkerchief quickly assumed the form of a human head level with the floor, and a few moments later it rose up in a straight line and became a small man enveloped in a kind of white burnous, who took two or three halting steps in front of the curtain and then sank to the floor and disappeared as if through a trapdoor. but there was no trap-door. the phantom bien boa possessed all the attributes of life. richet writes: it walks, speaks, moves and breathes like a human being. its body is resistant, a

er aksakof and one professor boutlerof, a golden lily, seven feet high, appeared in the seance room. it was kept for a week and was photographed six times. after the week it dissolved and disappeared. a record of the livermore seances with kate fox on february 22, 1862, notes: appearance of flowers. cloudy. atmosphere damp. conditions unfavourable. at the expiration of half an hour a bright light rose to the surface of the table, of the usual cylindrical form, covered with gossamer. held directly over this was a sprig of roses about six inches in length, containing two halfblown white roses, and a bud with leaves. the flowers, leaves and stem were perfect. they were placed at my nose and smelled as though freshly gathered; but the perfume in this instance was weak and delicate. we took the

animals of all kinds, bolton at once obeyed. the poor creature had been harpooned, and was languishing in a large basket. he saw at once that it could not live, but wishing to do what he could to prolong its life, he dispatched it to the zoological gardens. later in the day he called to see how it was faring, and found that it had been put into the seal tank. when bolton visited the tank the seal rose from the water and gave him a long look, which, as he humorously suggested, seemed to indicate that the animal recognized him and was grateful for its treatment. the seal died that night, and ten days later bolton was at a seance at which frederick craddock was the medium. a number of people of social and scientific repute were present. suddenly someone called out from the cabinet: take this

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ormation as the saturnian sculptor, by his unique artistry, molded me by his every electric touch and caress. at the end of the book, she learns that in a previous incarnation she had been marla, a venusian beauty in love with sol da naro. during the time period cove red by the book, how a rd me n g e r, a sort of east coast c o u n t e r p a rt to california s george ad a m s k i, left his wife, rose, for connie we b e r. at one point during their affair, but before menger had ended his marriage, four disillusioned followers accused weber of impersonating a spacewoman who was supposed to be granting them an audience in an unlighted room. the couple surv i ved the scandal, howe ve r, and we re married in due course. eve n t u a l l y, they moved to fl o r i d a, w h e re they live now. see

s energetically stone-hunting. finally, one day, hearing his companion shout, brodie looked up to see a figure in a black cowl standing at the base of the mesa. another figure joined the first. the first of them pointed a rodlike device at brodie, who abruptly felt himself paralyzed. his friend began to run, and the other figure pointed a rod at him. to his horror the smell of burning human flesh rose up in brodie s nostrils. he never saw his friend again. a third figure, holding what looked like earphones, approached brodie and then walked past him. he felt something being placed just beneath his ears just before he lost consciousness. at this point in his narrative, robinson said, steve showed me why he wore his hair long at the back of his head. behind each ear at the base of the pariet

ruman bethurum met the crew of a scow from the planet clarion, invisible to earthly eyes because it is always on the opposite side of the sun from earth. though arguably van tassel was the most i n fluential of the first generation of contactees, the most famous was george ad a m s k i. adamski had a long history in california going back to the 1930s as a kind of minor g u ru. when flying saucers rose to pro m i n e n c e in the late 1940s, adamski produced photographs of spaceships in the atmosphere and near the moon. on november 20, 1952, accompanied by six associates, including ge o r g e hunt williamson, he went out into the desert to meet a landed saucer and its pilot, a blondh a i red, angelic fig u re whom adamski would call orthon. adamski went on to write books, l e c t u re all o

idely re ve re d. in august 1953, more than ten thousand persons attended the interplanetary spacecraft convention at van tassel s residence in giant rock, california. the speakers were mostly the new contactee stars. the movement was growing rapidly, becoming a worldwide phenomenon. it also produced a small library of books and newsletters. over the course of the next few years, other contactees rose to occult celebrity. many were physical contactees, but, in time, channelers and automatic writers most of whom did not seek publicity or profit dominated the ranks. not everyone was willing to take the space people at their word. channeling contactee trevor james constable warned that some of them were demons in disguise. some years later, occult-oriented ufologist john a. keel wrote, the de

n in british columbia when they spotted two lights. one, three times the apparent size of the moon, appro a c h e d them, then shot away to hover in the sky. t h e other light resting on the mountainside, looked, on closer examination, like a derby hat with portholes. the two women pulled into an abandoned driveway and watched the two objects for fort y- five minutes. at one point, the landed ufo rose and flew one hundred to one h u n d red fifty feet before resettling on the g round. during the sighting, a truck stopped, and the driver emerged to look at the ufos, but the women would not approach one of a number of actions (or inactions) they we re later unable to understand. when they resumed their journey along an icy, fog-covered highway, something seemed gordon 111 to take control of

FAUST

ntily. gardeners [song accompanied by theorbos. see the flowers sprout unhasting, charms around your head they re weaving? fruits lead not astray, deceiving; one enjoys them in the tasting. sun-burnt faces offer gladly cherries, royal plums, and peaches. buy! the tongue, the palate, teaches that your eye can judge but badly. come! the ripest fruit entices, eat it, with glad relish smitten; over a rose one poetizes, but an apple must be bitten. grant us, prithee, to be mated with your youth so flowery-fair! neighbourly so decorated be our plenteous ripe ware. under garlands gay that wind them in adorned and leafy bowers, all are here for you to find them: buds and leaves and fruit and flowers. midst alternating songs, accompanied by guitars and theorbos, both choruses continue to set their

instead of greeting from thine own, could meet and shake thee thus? conceal it thou canst not; for on that brow of thine i see aversion writ, a noble anger that is battling with surprise. helena [who has left the wings of the door open, agitated. a vulgar fear beseemeth not the child of zeus, no lightly fleeting hand of terror touches her; but that grim fright, that from the womb of ancient night rose at the first beginning and still multiform, like glowing clouds out of the mountain s fiery throat, rolls upward, might make even heroes breasts to quake. in such appalling wise today the stygians have marked my entrance to the house that i am fain to leave this threshold often trod and wished-for long, turning my steps away as of a guest dismissed. but no! i have retreated hither to the ligh

gh war victorious, here in the midst we take our stand. and they in rivalry protect thee, half-island, lapped by dancing main, while slender, fair, green hills connect thee with the last link of europe s mountain-chain. this land, the land of lands, forever may it be blessed to every race, won for my queen s enduring favour. it early gazed upon her face, when from the shell she burst and gleaming rose mid eurotas reedy sighs, on mother, brother, sister beaming with light that overcame the eyes. this land presents its choicest flower to thee, it turns to thee alone; from all the world which owns thy power, oh, choose thy fatherland, thine own! and even if the jagged peak uprearing doth on its back the sun s cold arrow bear, we see a green tinge on the rock appearing; the wild goat nibbling

e the most exalted place, the worthiest, he! enjoyment doth debase. mephistopheles not such is he! enjoy? how didn t he? meanwhile the realm was rent by anarchy, where great and small warred criss-cross with each other and brother drove from home or slaughtered brother, castle with castle, town with town in feud, guild against noble, all in fiercest mood. chapters and flocks against their bishops rose. if men but saw each other, they were foes. in churches murder, homicide; outside each gate each merchant, traveller, waits the self-same fate. boldness in all grew to no mean extent. to live meant self-defence- well, now, that went. faust it went, it staggered, fell, and up it jumped, fell over itself, and in a heap it plumped. mephistopheles and such conditions no one dared to blame; some s

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

on of sufi teachings. the mathnavi of jalal ad din ar-rumi (d.1273) is often called the qur an of persia, which opens with the story of the reed that has become separated from its reed bed.26 the sufis are also known for the exquisite spiritual love poetry of hafiz, kabir, ra bia, and others.27 the conference of the birds (mantiq at-ta ir) by farid ad-din attar, yusuf and zulaika by jami, and the rose garden (galistan) by sa adi are masterful works of mystical allegory.28 all sufis use the symbol of the rose as an allusion to contemplative practice.29 sufism has also been enriched by numerous mystical commentaries, such as the niche for lights (mishkat al anwar) by al ghazzali (d.1111, and the recorded teachings of sufi masters such as rumi, ibn arabi, al- suhrawardi, ibn ata allah, al bay

ential rumi, translated by coleman barks, with john moyne, a.j. arberry, and reynold nicholson, castle books, new jersey, 1993. 4' 8: h" 2: 2 2:e 8% 28 attar, farid ad-din. the conference of the birds, translated by c.s. nott, routledge and kegan paul, 1961. jami. yusuf and zulaikha: an allegorical romance (abridged, translated by david pendlebury, octagon press, london, 1990. sa adi. gulistan or rose garden, translated by edward rehatsek, capricorn books, new york, 1966. 29 per indries shah, the arabic word for rose (ward) and the word for concentration practices (wird) rhyme. 30 al ghazzali. mishkat al anwar translated by w.h.t. gairdner as niche for lamps, royal asiatic society, london. 1924. the mishkat al anwar is primarily a commentary on the light surah. al ghazzali. the alchemy of

na s ambassador, he traveled to the world s parliament of religions in chicago in 1893, where he electrified the audience with his address. 25 the akashic record is the karmic archive of a planet, which can be accessed through psychic mediation. akasha is the plastic medium of the planet s astral body. 26 the torah begins with the word b reshith; the zohar begins with the word beshoshanah( by the rose; the sefer yetzirah begins with bishaloshym( by thirty; and the qu ran begins with bismaallah( in the name allah. 27 idra rabba 29. 28 idra zuta 56, 57. 29 saradananda, swami. sri sri ramakrishna lilaprasanga, trans. as sri ramakrishna the great master by swami jagadananda. sri ramakrishna math, madras, india. sannyasin is a title denoting that one has completely and literally renounced all f

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

he suggestion for the title for his book on magic memory. 197 giordano bruno: first visit to paris bered all the physical contents of the terrestrial world elements, stones, metals, herbs and plants, animals, birds, and so on and the whole sum of human knowledge accumulated through the centuries through the images of one hundred and fifty great men and inventors' the possessor of this system thus rose above time and reflected the whole universe of nature and of man in his mind. i believe, as already suggested, that the reason why such a memory system as this is a hermetic secret may be because of allusions in the corpus hermeticum to gnostic reflection of the universe in the mind, as at the end of pimander when the initiate engraves within him the benefit of pimander,2 or as in corpus herm

d the saints did miracles, also a "magia naturale, and a "magia diabolica, done through devils. the natural magic when rightly operated can go on into the divine magic "chi ben la esercita (natural magic) con pieta e riverenza del creatore merita spesso esser levato alia sopranaturale con li superi."1 we are here not far from those divine and magical rites of bruno's egyptians, through which they rose up to the divinity above nature. one sometimes fancies that one can hear verbal echoes of bruno in campanella, as, for example, the following in the del senso delle cose: ecco che quando l'uomo va cogitando, pensa sopra il sole e poi piii di sopra, e poi fuor del cielo, e poi piii mondi infinitamente. dunque di qualche infinita causa ella (the race of man) e effetto. dice aristotile ch'e vana

elle confraternite ed associazioni variamente caratterizzate "nota sulpermetismo, in cultura, p. 144. 407 after hermes trismegistus was dated tion, or even whether they had an organisation or were actually formed into a sect.1 however, when marin mersenne, who disliked them intensely, emphasises in one of his works how much he is opposed "aux magiciens et aux charlatans qu'on appelle freres de la rose-croix, lesquels se vantent d'entendre trismegiste et tous les cabalistes de l'antiquite",2 this is enough to place them as belonging in some way within our hermetic- cabalist tradition. the first document in the rosicrucian mystery is the manifesto published at cassel in 1614.3 this peculiar publication falls into two strangely ill-matched parts; the "general reformation" is nothing but a tra

ly anti-spanish, and which is cast in a mythological setting, at the court of apollo, is somewhat reminiscent of giordano bruno's spaccio which boccahni might have known, since bruno's books were distributed in venice.4 published at venice in 1612-13, boccalini's work promulgates the pro-french, anti-spanish, liberal line of thinking, under an extremely thin mythological 1 p. arnold, histoire des rose-croix et les origines de la franc-maconnerie, paris, 1955, pp. 166-7, thinks that the "fraternity" had no real existence. this book gives the myths about the rosicrucians in a critical spirit, together with much valuable new research about the german circles in which they originated. 2 m. mersenne, la verite des sciences, paris, 1625, pp. 566-7; cf. mersenne, correspondance, ed. waard and pin

rosencreutz (strasbourg, 1616, the latter certainly by johann valentin andreae, a lutheran pastor, who may also be the author of the translation from boccalini and the other manifestoes, though this is not certain.1 it would seem that rosicrucianism, as it emerges in germany in the early seventeenth century, has lutheran connections; one explanation of the rosicrucian emblem of the cross and the rose which has been put forward is that it is an imitation of luther's emblem.2 "christian rosencreutz, the founder, seems entirely mythical; perhaps this name, too, is an allusion to luther. but the rosicrucians were magical, hermetic, cabalistic lutherans and particularly addicted to alchemical symbolism of which "the chemical wedding of christian rosencreutz" 3 is an elaborate and incomprehensi

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

that time he was given a new hammer and a new word. the hammer was in the form of a cross. the word was written upon a disc, before he was finally slain by his adversaries. and so he slept until as lazarus, the widow's son of nain, he was raised by the strong grip of the lion's paw, the lion of judah. then the disc was found, also the new cruciform hammer, and upon the disc the mystic symbol, the rose. in these two symbols lie hidden the great secret of life, the blending of water and fire, as symbolized by the earthborn fluidic sap ascending through the stem and calyx of the flower to the fire tinted petals, born in the purity of the sun, but still guarded by the thorns of the martial lucifer spirits. exoteric masonry, which is only the husks of the mystic order formed by the sons of cain

how the flesh was warring against the spirit within himself, and how he did the wrong things which he would not do, and omitted good deed which he aspired so ardently to perform. nor will the struggle ever cease for the mystic mason until he has learned to build the temple made without hands, which is not completed until he has come to the eighteenth (1 plus 8) degree, which is the degree of the rose croix. this is the ultimate of the thirty-third degree, for three times three are nine, and one plus eight are nine. nine being the highest degree in the lesser mysteries, he who has passed this degree of the genuine mystic order is then, and then only, the widow's son of nine, or nain, ready to be raised by the strong grip of the paw of the lion of judah, to the kingdom of the heavens, there

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

eath the burden of unutterable anguish, now to the tune of great laughter and heroic shoutings like the cry of thunder. sometimes in the silence of the night time one may hear the tiny hammerings of the comrades at work in the dome--the comrades that have gone aloft" it is such a temple that the mystic mason is building. he endeavors to work on the temple of humanity at large, but since "when the rose adorns itself, it adorns the garden" he aims also to cultivate his own spiritual powers, as foreshadowed in the molten sea. solomon had already sued for the hand of the queen of sheba, and had been accepted, so, feeling that the meeting with hiram abiff might change her affections, he endeavored to consummate their marriage before granting her wish to meet the grand master. but the queen was

irators set upon and fatally wounded him; but before he expired, he hid the hammer and disc upon which he had inscribed the word. this was never found until ages later when hiram "the widow's son" was reborn as lazarus and became the friend and pupil of the lion of judah, who raised him from death through initiation. when the hammer was found it had the shape of a cross, and the disc had become a rose. therefore hiram took his place among the immortals under the new and symbolical name christian rosenkreuz. he founded the order of temple-builders which bears his name; in that order aspiring souls are still instructed how to fuse the base metals and make the white stone. the symbology of the foregoing will be explained in the following chapters. part v the mystery of melchisedec among all t

great extent, and gave man a better chance to draw to himself materials which will allow him to form altruistic purposes and desires. thus the age of altruism was there inaugurated. by faith in this blood, and by imitation of the christ life the sons of seth are therefore provided with a means of purging from themselves the curse of selfishness; while the sons of cain were given the emblem of the rose and the cross to teach them to work faithfully to make the molten sea, the philosopher's stone, and to find the new word which shall admit them to the kingdom, for they believe more in works than in faith. the accompanying chart shows graphically the three ages mentioned in this article (1) the first age, when each human being was a complete creative unit, male-female, double sexed, and ruled

FREEMASONS SATANISM AND SYMBOLISM

r that bush gave is typical of an occultist. they claim to be born again. they are also filled with religious ecstasy when the spirit of lucifer sweeps through them upon initiation. back to the phoenix bird. listen to the explanation given by a radical feminist, barbara walker, in her occult book, now is the dawning, p. 281. egyptians believed that the phoenix was the representative of a god who "rose to heaven in the form of a morning star, like lucifer, after his fire-immolation of death and rebirth" wow! in one sweet, short, and simple sentence, we have conclusive proof that the phoenix bird is a symbol of lucifer! listen now to the testimony of another former witch, william schnoebelen, in his book, satan's door revisited, p. 4 "the phoenix, of bunnu is believed to be a divine bird goi

FULL MOON RITUALS

ning with the first full moon after yule. many different moon names exist, and i've tried to provide a few alternates as well. wolf moon chaste, cold, disting, little winter, quiet, wolf horning moon big winter, hunger, ice, storm, wild storm moon crow, plow, sap, seed, wind, worm seed moon growing, hare, planter's hare moon bright, dyad, flower, frog, merry meade moon honey, horse, dyad, lovers, rose, strawberry, strong sun fallow moon blessing, buck, hay, wort barley moon corn, fertile, grain wine moon harvest, singing blood moon falling leaf, harvest, hunting, vintage snow moon beaver, dark, fog, mad, shedding, storm oak moon big winter, cold, long night, wolf elder moon blue moon- the thirteenth moon in a solar year, despite the modern notion that even the ancients called it the second

med hours- watching mama moon as she had appeared to sail through the regathering clouds- before he had become aware of the fog rolling in from chapel hill. entranced, he had held his breath as the fog mounted the hillock in a deosil spiral until wisps of it were floating into the circle itself and seeming to dance among the standing stones. tonight deer sang the fog up the hill and watched as it rose to claim even the tallest of the stones. then, he stood, shed all sense of himself and waited- until awareness of a distinctly different atmosphere accosted his skin and his nose with smells of ancient oak, selaginella and leaf mold. opening his eyes, he sees the moon reflected in a glass smooth lake which also reflects the walls and turret of the old castle off to the south, and realizes tha

eer *knows* that the dance within a dance, the web in the midst of all weaving, continues. from across the years, a song of the aztec nation comes to him: we only come to sleep we only come to dream it is not true no, it is not true that we came to live on the earth. we are changed into the grass of springtime our hearts will grow green again and they will open their petals but our body is like a rose tree: it puts forth flowers and then withers. looking up, deer spies above the wide open skylight a ring about the full moon at her zenith. and a myriad of six-pointed stars wheeling gently within night's embrace. he returns to owl's side, and arm in arm they perambulate the circle together. west, south, east, north. they thank and release from service the spirits which have dutifully warded

FULLER J F C SECRET WISDOM OF THE QABALAH

ll voice represents the shin emerging from yhshvh, which by turning the darkness into a luminous mirror enabled yhvh to be reflected upon it. then only was the balance between the former and the formless established. as the divine spark scintillated forth, ghe caused a wind to blow from above against a wind that blew from below. from the shock of the meeting of these two winds, a drop emerged and rose from the depths of the abyss. this drop united the winds and from the union of these winds the world was born h, 3 a simulacrum of elohim- who. these- in which the form of every atom represents a divine idea. or we may try to understand it in another way: the indivisible point or supreme point sends forth a light of such transparency, limpidity and subtlety that it penetrates everywhere. arou

granted that there is something spiritual within them. it is the source of this spiritual or magnetic force which we will now enquire into. the mystical ordeal. there is a spiritual or mystical ordeal, not necessarily order, which all great religious masters have passed through, and qabalistically it is fully described in the thirty-second chapter of genesis. 17 in it we read and jacob [the vau] rose up that night, and took his two wives [the two hehs, also the pillars of the temple- yakhin and boaz] and his eleven sons [the conjunction of the five and six pointed stars, the microcosm and macrocosm; also the van and heh final, which symbolize purification through the balancing of opposites] and passed over the ford jabbok [the veil of the abyss which separates the seven lower sephiroth fr

] and passed over the ford jabbok [the veil of the abyss which separates the seven lower sephiroth from the three supernal ones. and jacob was left alone [in meditation, being cut off from the lower emanations] and there wrestled a man [the od] with him until the breaking of the day [the vision of the shin. and he [the man- od] said, let me go, for the day breaketh [the od fearing that if the sun rose, namely the shin, his identity as the potential tetragrammaton would be lost in the emanation of yhshvh, and his dominion would thus come to an end. and he [jacob] said, i will not let thee go, except thou bless me [unite with me, which he can only do through the two wives-the od heh in the seven lower sephiroth. and he said unto him, what is thy name? secret wisdom of the qabalah page 69 and

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

d therefore the destroyer was also the regenerator and equally with the creator and preserver constituted a beneficent factor in the god-idea. in fact as this third element really embodied the substance of the other two, it finally became the supreme god, little afterward being heard about the creator and preserver. the regenerator or destroyer was of course the sun, which in winter died away and rose again in the spring-time as a beneficent savior or renewer of life. the principle involved in these processes represented fertility, life, reproductive energy. as applied to mortals, it comprehended the power to create combined with perceptive wisdom or knowledge. this idea, portrayed as it was by a mother and her child, linked woman with the stars. it produced the "virgin of the sphere" quee

the whole assembly singing hymns "adonis is returned to life, urania weeps no more, he has ascended to heaven, he will soon return to earth and banish hence all crimes and miseries forever" this scene, it will be remembered, was presented 500 years prior to the birth of christ. in rome, throughout the months preceding the winter solstice, hilaria or ceres, was especially honored. apollo and diana rose on the 7th of the julian april and on the 10th their religious festivals began. on easter morn, during the earlier ages of the church, the observances of christians were exactly the same as were those of the so called pagans, all together hurried out long before the break of day that they might behold the sun ascend, or "dance" as they called it, for on this morning he was to "make the earth

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

remain unspoken:butthe past is lost to waite for,oh,you are dead, andhehas goneaway!as in your ear then, plainly let me tellwhenfirst it was we look'd on gabriel, at mass orvespers,guarded, earnest, blythe, a white-robed, censer-bearing acolythe; only afaceamidst an incensecloud-silent within the chants which swell'd so loud.lovelyhe was, as human beautygoes-the lily's lustre, the faint blush of rose, met in hisface;his lips were chaste as fair and a dim nimbuswashisauburnhair, while hiseyeshad caught, as in a net, all the dark glories of the violet. youth though he was, in our two hands we could haveta'en hisfaceto kiss asloversshould, but on his earthly presence had come down so high a sense of visionandofcrown, that out of any place where lovers lean and whisper, he, with his uplifted

ice 'was a place no longer inwhichipersonally could edit and produce texts or correct the proofswhichprinters werepouringin'.theonly consolation was the spanish cigarettes he received from joseph isaacs,who,withhisbrothersirhenryisaacs (rufus,thethird brother, later lord reading, wasnotinvolved; was a co-defendentwithbottomley. james elliott&co. had failed,butas alwayswithwaite 'another publisher rose up'.hewasnotfinancially pressed; hismother'ssmall estate had passed tohimafter her deathin1893,7themortgageon eastlake lodge had been redeemed, and the remaining stockofalchemical texts had been purchased by. the bookseller bernard quaritch.8even so,writingwas waite's only real sourceofincome and he was greatly relievedwhengeorge redwaywroteto tellhimthathe had left kegan paul and set up in b

ned-takingwithhim yearsof bitterness at what he saw as shabby treatment by the society. hetookhis revenge by sprinkling acidcomments-onboth westcott and the society as awhole-throughouthis masterly study of rosicrucianism,the_'brotherhoodisreligion'131brotherhood of the rosy cross(1924).he remained active in most of the additional degrees whose ranks he had joined, acting as secretaryfor both his rose-croix chapter and knights templar preceptory for periods of twenty and thirty years respectively. but his principal concernin masonrynow becamethe dissemination of hisideasthrough hiswriting. his first major 'contribution to masonic literature' wasthesecrettraditioninfreemasonry(1911),which received wide praise from the masonic and non255 masonic pressalike.the masonic writer w. j.wilmshurst

festivalofthe equinox, the solstices, and the installation of a celebrant. as theordergrew it was felt desirable to separate the firsttwoorders from thethirdand fourth, and in 1922.the higher grades were gathered under theordosanctissimusroseaeetaureaecrucis.between 1926 and 1928 waite produced a series of rituals specifically for theos.r. eta.c.which he termed collectively'thebook of life in the rose; this he revised continually, creating the final form of the rituals under the titles of'mysterium briah'and'mysterium atziluth, in the late 1930s. these were printed between 1937 and 1943 and constitute the summationofwaite's mystical philosophy in dramatic form. their correct performance requires such 267an exalted stateofconsciousness on the partofeach of the participants that theirworking

ounted by a doveofpeace. there is no sword in a templeofthe rosy cross. 8. in addition to the black habit, the frater ostiarius and all unofficial members wear a collar of white silk, emblematic of purification in progress, fromwhichdepends a crimson calvary cross. it is the general jewel of thewholefellowship on the external side. 9. in grades below thethirdorder, the imperator wears the general rose-crossofthethirdorderand the clothing of an officiating adeptus minor. he carries awandsurmounted by a triple sephirotic cross [printed before the text intheceremonyofreceptionintothegradeofneophyte,1916.]noteschapter11. waite: letter to harold voorhis, 24 september 1936. voorhis visited the site of 206 washington streeton7march 1937 and sent his description to waite on the same day. 2. reuben

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

fthe ancient philosophers, magi, cabalists, adepts &c'.hedid, however, limit the numberofstudents to'nogreater number than twelve' and it is possible, assuming that he everhadany students, that they saw themselves as a secret fraternity and allowed others to label them as rosicrucians. certainly in1833godfrey higgins refers to contemporary rosicrucians, but these were evidently membersofa masonic rose-croix chapter, for he links them with the templars and says 'i am notofthe two orders; i have abstained from becoming a memberofthem that i might not have my tongue tied or my pen restrained by the engagements i must have made on entering the chapter or encampment.'2in spite of the disclaimer he does not reveal anything about their structure or their rituals for he would, as a craft mason him

ligion and philosophy, and their artsofmedicine; and he at last settled down in south germany about the year1413.after several years spent in the studyofthe knowledge and arts so collected, c.r. chose three companions, fratres g.v, la (who, it was noted, was not a german) and1.0.,and instructed them fully in the precious resultsofhis travels, and so these four fratres founded the 'fraternityofthe rose and cross'.theymade a magical alphabet, language and dictionary, and wrote the books m (magicon, axiomata, rotamundiand protheus; they also designed and built the house called'domussancti spiritus' as the home of the fraternity. after a few years a second circle of four other fratres was formed; these werecr.,the sonofthe deceased father's brotherofcr.,b, a skilful painter,g.g.andpd.,who acte

. but on themanuscript-or,perhaps, on a separate slip laid next toit-wasthe address of a person in germany.thecurious investigator of secret things and hidden counsels wrote to this address, obtained full particulars, the true manner of reading the cipher and, as i conjecture, a sort of commission and jurisdiction from the unknown heads in germany to administer the mysteries in england. and hence rose, or re-arose, in this isle theorderofthe twilight star. its original foundation was assigned to the fifteenth century. i like the story; but there was not one atom of truth in it.thetwilight star was astumer-orstumed-touse a very old english word. its true date of origin was 1880-1885 at the earliest.the'cipher manuscript' was written on paper that bore the watermark of 1809in ink that had a

dept and, as with all wishes made true, he had found one in the realm of fairyland. w.b.yeats recorded her true nature in his allegorical account of the founding of the order:'thenan old woman came, leaning upon a stick, and, sitting close to them, took up the thought where they had dropped it. having expounded the whole principle of spiritual alchemy, and bid them found the orderofthe alchemical rose, she passed from among them, and when they would have followed was nowhere to be seen.'2disappearance, however, was not sufficient for westcott, and once anna sprengel had servedherpurpose and written him her five letters' he killed her off.herdeath, on 20july 1890,was duly reported by another german adept, who added the information that other chiefs objected to corresponding with westcott. h

rnor of hylech. above the pillar is a globe and the birdofhermes human-headed. further on is the throne of the governor of hylech who has rainbow colours abouthim.thereare also nearhimthe 4 angels of the elements, the red king and white queen etc. and many other symbolicforms. ask the governor ofhylech that the divine l vx maybe sent into the matter and give as your symbols (the pyramid) and (the rose cross).alchemical symbolism and correspondences were learned in. the first order,butin the second order practical alchemy was225..pursued by those who desiredit-aytonespecially, but percy bullock and florencefarrwere also enthusiasts. mathers en-s deavoured to keep in their minds the association of alchemy with..enochian magic, and placed this exhortation as a foreword to a transcription of t

GILBERT THE MAGICAL MASON

the light within her, and being inspiredbyknowledge gained in the east by travel and initiation there: the differences being that in the former case the few thousand learned of all europe were alone approached by a printed manifesto- while in our time the whole nation is approached by personal teaching, supplemented by the use of the press.letus see then shortly what is known historically of this rose cross order, whose manifesto excited so great an interest.thebookfama fratemitatisnarrates that about the years 1375-1450, there flourished a very learned man, who, having spent many years in travel through the east- asia minor, chaldea, arabia and fez- came again to europe, and after a residence among the moors in spain, returned to his native state in germany, full-filled with the hermetic

er a residence among the moors in spain, returned to his native state in germany, full-filled with the hermetic sciences and' capable in magical arts, which knowledge he had acquired by many initiations in eastern lands. he adopted a covered mystic name, as medieval teachers mostly did; the name he took was 'christian rosenkreuz, or christian rosy cross, or shortly c.r, with a signum or seal of a rose on a cross formed of six squares, such a cross as if closed up would form a cube. he settled in a certain retired place and drew around hun a select circle of friends and pupils who were ultimately, after training, received by him into the grades of mystic initiation which he had himself collected. after some years of tuition and elementary practice these initiates set to work and built, or c

nconsumed, as the same is herelivelycounter255 feited with all the ornaments and attires; in his hand he held a parchment book, calledt,the which, nextuntothe bible, isourgreatest treasure, which ought to be deliveredtothe censure of the world. at the end of this book standeth this elogium, which then follows in latin -itmaybeshortly translated thus 'a seed sown in the breast of ihesus 'christian rose cross, sprung from a noble and famous german family.theman of his age for the most subtle imaginations and divine revelations, and one of unwearied labour in the search for heaven's mysteries and those alsoofhumanity; he was secretly admitted to a morethanregal or imperial gaza (or treasure house) during his journeys in arabia and africa; he instituted and became the custodian for posterity o

cuous by any special garment or insignia, to the world. 3. that they should yearly meet in assembly and mutually instruct each other in the knowledge gained since last they met. 4. that every member should select a worthy person to succeed him as pupil. 5.thatthe letters c.r. should be their mark, seal and character, ever keeping them in mind of their founder, and of the christ spirit, and of the rose of silence. 6. to keep the society secret at least 100 years. this point was certainly well kept; but after that time many members did write themselves, no doubt by permission, as frater r.c. other references to their ideas and habits and unusual powers abound in thefama.forinstance, it is said, although they could not live longer than the time appointed by god, yet were they free from diseas

nd philosophy, and their arts of medicine; and he at last settled down in south germany about the year 1413. after several years spent in the study of the knowledge and arts so collected, c.r. chose three companions, fratres g.v, la (who it was noted was not a german) and1.0.,and instructed them fully in the precious results of his travels, and so these four fratres founded the 'fraternity of the rose and cross. they made a magical alphabet, language and dictionary, and wrote the books m (magicon, axiomata, rota mundi and protheus; they also designed and built the house called 'domus sancti spiritus' as the home of the fraternity. after a few years a second circle of four other fratres was formed; these were c.r. the son of the deceased father's brotherofc.r.,b, a skilful painter, g.g, and

GILBERT THE SORCERER AND HIS APPRENTICE

nce by the comparative similarities ofpattern of the sceptres. and the swords.which areolllydistinguished from eachby theformerbeing.225straightandthe latter beingcurved.we shall also notice that the. deuces have peculiaritiesoftheir own, which distinguishthem.from the rest of the suit. the deuce of sceptres forms a cross with two roses and two lilies in the opposite angles; the cross between the rose of sharon and the lily of the valley. the deuceofcups shows a tesselated pavement or cloth whereon the cups stand; between them is a species of caduceus, whose serpents are replaced by lion-beaded foliations, which recall the chnuphisserpent of the gnostics, and. certain familiar. forms. of the elemental spirits;practicaloccultists will know to what i allude. the deuce of swords forms a speci

alley. the deuceofcups shows a tesselated pavement or cloth whereon the cups stand; between them is a species of caduceus, whose serpents are replaced by lion-beaded foliations, which recall the chnuphisserpent of the gnostics, and. certain familiar. forms. of the elemental spirits;practicaloccultists will know to what i allude. the deuce of swords forms a species ofvesicapiscisenclosing a mystic rose of the. primary colours. the deuce of pentacles is bound together by a continuous band in such a manner as to form a figure 8, and represents the one as being the reflection of theother,asthe universe is thatofthe divine idea. the four aces stand out by themselves from the restofthepack, each forming, as it were, the key of its respective suit. the ace of sceptres recalls the club of -hercule

ytohaveoccultvalue, as throwing light on the mental outlookofthe. period, occurred so far as onecanmake out between waking and sleeping; and we find the dream and the reality so .closely blended that it is impossible to disentangle them. thus a white witch charged withhealing,andcondemned tobe.burnt, while lying in prison awaiting execution, dreams of a beautiful youth who appears and gives her a rose, with the assurance thatsheshall suffer no pain. on awaking, the rose is physically there, and she goes to the stake without a tremor 'being assisted of her master the devil',saysthe chronicle. had it beeninmedievalcatholicitaly, instead of presbyterian scotland, she. would have been canonized, and the story been widely published, instead of being relegated to an obscure ms volume and well ni

e, forming a distinct image- thus the eye giving us a sensation of redness, giving us also. a sensation of form, of scolloped and convoluted formitmay be; the touch giving us a sensation of velvety softness and the like; the sense of smell giving us the sensation or vibration of a delightful perfume; and the brain combining all these impressions creates a form, to which form we apply the name of 'rose'itmay be, in such way that the name afterwards brings before the senses, reproduces, faintly it may be,butstill perceptibly, the same run of vibrations and sensations in the brain, and recalls the image of the rest. there is a paper in an early number of thetransactionsby'm.d.'which admirably illustrates this. well, we have to take that tobea thought absolutely secreted by the thinking cells

GILBERT R A THE MASONIC CAREER OF A

vant and misleading data. and singularly unaffected by the crazes of the time it preaches a natural morality, and has so little interest in mysticism that it daily misinterprets and practically despises its own mystical symbols'10[10. in such a way waite clearly exibited his disdainful attitude to the craft, a disdain that he extended to the higher degrees for in a careful distinction between the rose croix degree and rosicrucianism proper, he is most unflattering to the former 'when ill-informed persons happen to hear that there are sovereign princes of rose- croix "princes of rose-croix de heroden &c, among the masonic brethren, they naturally identify these splendid inanities of occult nomenclature with the mysterious and awe-inspiring rosicrucians. the origin of the rose-cross degree i

ghan the alchemist, and recent convert to rome. her memoires d'une ex-palladiste (1895-7) equals the work of 'dr. bataille' in its ridiculous tales of satanic wonders, but surpasses it in libels upon living english freemasons. she claimed that 'le chef actuel des luciferiens anglais est m. le docteur william-wynn westcott, demeurant d londres, camden-road, no. 396. c'est lui le supreme mage de la rose-croix socinienne pour i'angleterre. ses adjoints sont: en premier degre, m. john-lewis thomas (senior sub-magus, qui est aussi le tresorier general de la fraternitie; en second degre m. macgregor mathers (junior sub- magus)'28[28. this is followed by a list of members of the high council of the s.r.i.a, all described as chiefs of the third luciferian order, and including john yarker, who is a

n many of them. in 1905 he had entered mark masonry, which he believed had 'originated to recall grand lodge masonry from the muddled deism of the anderson constitutions to the christology and high catholicism of the old charges'103[103, and in 1930 he was still actively promoting the mark when he became a founder and first master of tower hamlets mark lodge no. 892. he had long ceased to see the rose croix degree as one of the 'splendid inanities of occult nomenclature' and, having been perfected in the orpheus chapter rose croix no. 79 in 1909, he became its sovereign in 1915, and from 1918 onwards he was its recorder. but it was for the order of the temple that he felt the greatest affection and to the sancta maria preceptory that he gave his greatest support. he had been preceptor in 1

GLOBAL FREEMASONRY

veries" is an understanding of science aligned to naturalism, a theory that does not accept the existence of god. this distorted approach to scientific study was developed secretly in esoteric societies that needed to use signs and symbols for this purpose, and so the roots of masonry were established. one of these so-called secret societies, responsible for planting the roots of masonry, was the rose-cross (rosicrucian) order, a sort of meeting point between the templars and masons. this order, first heard of in the fifteenth century, created a fury of interest in alchemy, especially in europe, of which its members were said to possess secret knowledge. but the most important legacy of the rose cross order today is the naturalist philosophy, and the idea of evolution, of which it is a par

influenced by the ancient greeks' materialist and evolutionist myths. the fact that this school of thought, that the great islamic scholar ghazali so loathed and refuted in his works, has a masonic character to it surely casts some important light on the matter. in his work entitled al-munqidh min al-dalal (deliverthe symbol shown above is used in masonic lodges, and is a rosicrucian symbol (the rose and the cross) combined with a masonic symbol (the compass and square. global freemasonry dei ance from error, ghazali directly criticized the ikhwan as-safa' society, explaining that it espoused a corrupt philosophy influenced by the ideas of the ancient greeks. and, in his work entitled fedaih-ul-batinniyye, he demonstrated the perversity of the teachings of the ismaili sect, to which the i

an empires. this slogan of mazzini alienated people from their sense of religious fraternity; it was a call that pushed them into ethnic conflict with one another and inspired them to "fanatical rage"(qur'an, 48: 26. the fact that this call came from masons, indeed, high-ranking masons, is certainly significant. according to information from the lodge publication 10,000 famous freemasons, mazzini rose within the masonic lodge, and years later, in 1867, was chosen master mason of the italian grand orient. in 1949, at a ceremony in rome to mark the unveiling of a statue of mazzini, 3,000 masons gratefully remembered their grand master. garibaldi, mazzini's right-hand man, achieved the 33rd degree of the italian supreme council in 1863, and in 1864 was chosen italian master mason. in memory o

GNOSTIC CATECHISM

vant and misleading data. and singularly unaffected by the crazes of the time it preaches a natural morality, and has so little interest in mysticism that it daily misinterprets and practically despises its own mystical symbols'10[10. in such a way waite clearly exibited his disdainful attitude to the craft, a disdain that he extended to the higher degrees for in a careful distinction between the rose croix degree and rosicrucianism proper, he is most unflattering to the former 'when ill-informed persons happen to hear that there are sovereign princes of rose- croix "princes of rose-croix de heroden &c, among the masonic brethren, they naturally identify these splendid inanities of occult nomenclature with the mysterious and awe-inspiring rosicrucians. the origin of the rose-cross degree i

ghan the alchemist, and recent convert to rome. her memoires d'une ex-palladiste (1895-7) equals the work of 'dr. bataille' in its ridiculous tales of satanic wonders, but surpasses it in libels upon living english freemasons. she claimed that 'le chef actuel des luciferiens anglais est m. le docteur william-wynn westcott, demeurant d londres, camden-road, no. 396. c'est lui le supreme mage de la rose-croix socinienne pour i'angleterre. ses adjoints sont: en premier degre, m. john-lewis thomas (senior sub-magus, qui est aussi le tresorier general de la fraternitie; en second degre m. macgregor mathers (junior sub- magus)'28[28. this is followed by a list of members of the high council of the s.r.i.a, all described as chiefs of the third luciferian order, and including john yarker, who is a

n many of them. in 1905 he had entered mark masonry, which he believed had 'originated to recall grand lodge masonry from the muddled deism of the anderson constitutions to the christology and high catholicism of the old charges'103[103, and in 1930 he was still actively promoting the mark when he became a founder and first master of tower hamlets mark lodge no. 892. he had long ceased to see the rose croix degree as one of the 'splendid inanities of occult nomenclature' and, having been perfected in the orpheus chapter rose croix no. 79 in 1909, he became its sovereign in 1915, and from 1918 onwards he was its recorder. but it was for the order of the temple that he felt the greatest affection and to the sancta maria preceptory that he gave his greatest support. he had been preceptor in 1

GNOSTIC HANDBOOK

early vedic hymns can be dated from this period of wandering (5000-3000 bce. however, by the time the later vedic texts were written, circa 3000-1400 bce, the origins of their tradition had been forgotten. intricately related to the idea of a polar homeland (there is some debate over arctic versus antarctic due to the possibility of a polar shift connected to the ice age) is the work of rand and rose flem-aeth. in when the sky fell, they offer extensive research to show the likelihood of the gnostic handbook page 71 the location of the legendary land of atlantis being one and the same as the polar homeland, now covered in ice. it is suggested by blavatsky (the secret doctrines) that it is from this primal, polar land that various races spread throughout the globe. there is some debate abo

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

. in buddhism reincarnation is also taught, but with a difference. buddhist tradition maintains that there is no soul or immortal essence, only environmental factors (sanskaras) which repeat life after life, re-creating a semblance of identity in each incarnation. in ancient egypt the followers of amen-ra derived their belief in reincarnation from the course of the sun. as it died in the west and rose again in the east at dawn, so the vital forces sank into the underworld to rise again in a different body. hermes, the great master of the mysteries, was one of the earliest egyptian priests to openly proclaim the once secret teaching of reincarnation. gnostic theurgy page 51 if a soul, when it has entered the body persists in evil, it does not taste the fruits of life eternal, but is dragged

this day is the time when the great light of gnosis purifies and transcends the base chakra and transmutes its desires and drives into the something of a higher nature. the centre is red as it is the colour of passion and of sacrifice, it symbolises the struggle and pain requirement to overcome the lower instincts. the central icon of the rosicrucians epitomises this with its image of a blood red rose on a cross of suffering. the first state is when man begins to known that the good and true are something higher. arcana celestia, emanuel swedenborg (ac 20. the second day this is when we divide the things of the dialectic from those of the static (the firmament from that which is below the firmament) from the chakric perspective the sacral centre or sexual centre is where we must make decis

d examine its possible occult value. gnostic theurgy page 102 the mystery of hebrew a secret of secrets for those who know wisdom: the moment these letters came forth, secretly circling as one, a spark flashed out to engrave. a flowing measure extended ten cubits on this side, and out short comets inside comets, seventy-one. sparks burst into flashes, up high and down below, then quieted down and rose up high, beyond, beyond. the flow measured out ten cubits on the other side, and comets shot out in colours like before. and on on every side. the spark expanded, whirling round and round. sparks burst into flashes and rose high above. the heavens blazed with all their powers; everything flashed and sparked as one. then the spark turned from the side of the south and outlined a curve from the

plars absorbed esoteric teachings from arabic alchemy and sufi mysticism- they form an important link in the transmission of the gnosis. the rosicrucians are thought to also have originated about the same time as the the knight templars. while their teachings are similar, the rosicrucians had a much stronger mystical emphasis. the name rosicrucian is from the image of the rosy cross, a single red rose superimposed on a crucifix. this icon had a wide spectrum of interpretations, but the primary emphasis was on the pain and suffering required to find the true self and awaken it. in the fourteenth century the brothers of the rose cross made a somewhat public appearance by creating the myth of christian rosencrantz, a superhuman figure who had supposed lived for 106 years and left his secrets

c theurgy page 213 start of the heraldic period, which has been developing since 1844. for the gnostic it is important to see crowley and indeed the whole golden dawn tradition as part of the gnostic continuum rather than allowing them to be re-interpreted by those who want to emphasize the ritual magic over the intense spiritual vision they possessed. on 14th march 1904 crowley and his then wife rose were in a flat in cairo. they had prepared a room for ritual invocation, it faced north. crowley called, as usual, on the egyptian god thoth. however this time something strange occurred, his wife rose fell into a trance state and began to chant they are waiting for you. this continued until the 18th of the month. during this day s invocation the startled rose exclaimed he who is waiting is h

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

ary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:02 am meditation with the archangel raphael meditation with the archangel raphael for the grade of theoricus for this ritual the theoricus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a yellow candel, a rose, and a talismanic emblem with the archangel name of raphael painted white on a black background in hebrew. the temple is to be arranged in accordance with the theoricus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (facing east, say the fol

al eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking him for coming into your presence" give the theoricus sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the rose. place the wand aside. inhale the fragrance of the rose. as you partake of the rose, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of shad

GOLDEN DAWN RITUALS A

tos. you are particularly requested to think and speak at all times with tolerance and respect of all other schools of true occultism, and of the eastern philosophy as contrasted with hermeticism and the rosicrucian fraternity. the works of the lake harris school are better avoided: the hermetic brotherhood of luxor is condemned, as of course are luciferian or palladistic teachings: the so-called rose croix of sar peladan, is considered as an ignorant perversion of the name, containing no true knowledge and not even worthy of the title of an occult order: the black mass is naturally by its own confession of the evil magic school: the martinists, as long as they adhere to the teachings of their founder, should not be out of harmony with the r.r. et a.c (other schools to avoid are all thelem

m of the microcosm 2. evil persona 3. task of the adeptus minor 4. of traveling in the spirit vision concerning other microcosms 5. how the spiritual consciousness can act around and beyond the sphere of sensation. 6. of obsession, trance, and death 7. liber hodos chameleonis (u-7) 8. receive z1 and z3 (to be tested on knowledge and understanding) 9. make and consecrate the lotus wand [d] 10. the rose cross ritual (commit to memory) 11. make and consecrate the rose cross lamen [e] and [f] 6 12. make and consecrate the sword and four elemental weapons [g] 13. consecration ceremony of the vault of the adepti [k] 14. hermes vision 15. lineal figures 16. minutum mundum (commit to memory [w] 17. z.a.m. first stage lectures 1. lecture on sigils (sigils by g.h. frater d.d.c.f. comentary and addit

GOLDEN DAWN RITUALS D

part of the wand. it is the crown, if you will, of kether. in spiritual or sephirotic workings, or even in workings where you are rising up in the planes, the lotus is to be inclined toward the forehead. consecration of the lotus wand the tools necessary for the consecration of the lotus wand are! a private room! the white triangle! the red cross of six squares! incense (frankincense or myrrh! a rose, representing m! a cup of wine, representing n! a lamp, representing o! bread and salt, representing l! the altar draped in black. it is also important to get an astrological figure of the position of the heavens at the time of consecration. however, the zodiacal wheel is also appropriate for the consecration of the lotus wand. to be more specific, an actual time figure of the constellations

GOLDEN DAWN RITUALS E

beginning; leave nothing out here. step 8 perform the reverse circumambulation to break up the forces. remember, going in reverse breaks up the vortex. step 9 place your lotus wand just outside the precincts of your magical circle and perform the l.b.r.p. and b.r.h. placing the wand outside of the circle ensures that the newly bestowed energies are not discharged. 9 10 a b c d e f g h i j ere the rose cross lamen r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the rose cross lamen is a sacred symbol of our rosicrucian fraternity. it must be made and consecrated by each individual adept alone. it must never be touched by any other person, and it should be wrapped up in white silk or linen. the adept motto is to be painted on the reverse side. this lamen must be worn at all adept mee

ynthesis of the masculine or what we refer to as the positive rainbow scale of colors. the scale of colors employed is the king scale. the cross is divided into four parts. each arm of the cross belongs to one of the four elements. top m bottom l right n left o the white portion of the cross belongs to, the ruach ha kadosh (the holy spirit, and unto the planets. there are twenty-two petals on the rose. the twenty-two petals relate to the twenty-two paths of the tree of life. the twenty-two petals sit on the cross in trapt. trapt is the receptacle of the forces of the ten sephiroth and the twenty-two paths of the tree of life. the center of the rose is white and this looks no more than just a small dot. it is the reflected spiritual brightness and the unity of rtk. beneath the white center

wo petals relate to the twenty-two paths of the tree of life. the twenty-two petals sit on the cross in trapt. trapt is the receptacle of the forces of the ten sephiroth and the twenty-two paths of the tree of life. the center of the rose is white and this looks no more than just a small dot. it is the reflected spiritual brightness and the unity of rtk. beneath the white center of rtk is the red rose of five petals and the golden cross of six squares with four brightly painted green rays projecting out at the angels of the cross. thus, we have our order, the rosea rubea et aurea crucis. combined together, they are the symbols of the "receiving force" just below the rose and above the bottom l arm is a white section. on it is placed a hexagram with the symbols of the planets. they are plac

llows: 1. p 2. r 3. b 4. d 5. g 6. t 7. k please note that t and k are incorrect in regardie's, the golden dawn. the inner three petals allude to the three mother letters. these relate to the three elements of m (a, o (c, n (m. notice that o and n are counter changed with m as the reconciler. this gaurantees that the forces of the arms should not over ride the planetary and zodiacal forces in the rose of creation. in other words, the petals of the elements are on the opposite side of the arm elements. the rose is a perfect symbol. the hermetic rose is a fitting symbol of the entire, manifested universe. in another adept manuscript, we will cover the proper method of extracting sigils from the rose. it is a perfect emblem to extract sigils in that it represents the entire universe. back of

of creation. in other words, the petals of the elements are on the opposite side of the arm elements. the rose is a perfect symbol. the hermetic rose is a fitting symbol of the entire, manifested universe. in another adept manuscript, we will cover the proper method of extracting sigils from the rose. it is a perfect emblem to extract sigils in that it represents the entire universe. back of the rose cross lamen the back bears the inscription in latin "the master jesus christ, god and man" this is written between four maltese crosses which allude to the exploding or 5 manifesting outwards of the four elements. the adept should place this on the top arm because it affirms the decent of the divine will into trapt. trapt alludes to the heart center on the body, the place where the rose cross

GOLDEN DAWN RITUALS F

tablet. zorge: be friendly unto me/ be friendly. zrruoa: demonic name (reversal of aourrz) commanding cacodemons of fire of air. zudna (meaning unknown) zumvi: seas. zuraah: fervently/ with humility. zurchol: angelic king ruling in the south-south-east. zure (meaning unknown) zurza: znurza, swear. zxpi: subservient angel of fire angle of earth tablet. zylna: in itself/ itsef f consecration of the rose cross lamen r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 even after you have carved, cut, and painted your rose cross lamen, it is still incomplete until it is empowered, consecrated and charged by the following ritual. it is a well known axiom that "practice makes perfect" one of the secrets of a true adept is that he or she does not just consecrate and empower his magical impleme

reconsecrate their tools up to a hundred times and even more. it only makes sense that the more you empower a tool, the more effective it will be for you in your magical workings. the adept should have an altar that is draped in black. upon the altar is the red cross and the white triangle as in the neophyte grade in the hall of the neophyte. in addition to the cross and triangle upon the altar a rose is placed as a symbol of m, a lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing the element of n should be placed between the triangle and the cross as the mystical repast of the four elements of the 0=0 initiation. the adept should be dressed in the regalia of the second order. in addition to

symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing the element of n should be placed between the triangle and the cross as the mystical repast of the four elements of the 0=0 initiation. the adept should be dressed in the regalia of the second order. in addition to the implements that are set on the altar, there should be some incense (preferably a rose amber blend) and a second chalice of nplaced in the south and north part of the temple or working area (our rosicrucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty/fifty blend) in addition to the tools mentioned, the adept will also need his or her consecrated lotus wand. step 1 the new unconsecrated rose cross lamen should be placed in

de sign in each quarter. let the adept be certain, that when using the lotus wand, to hold it by the white portion when performing the qabalistic cross, and in addition, holding the kerubic bands that apply to each of the elements. 4 step 8 upon completion of the s.i.r.p, let the adept move to the west of the altar and face east, holding the lotus wand by the white band. trace in the air over the rose cross, as if one was standing in the center of the rose, the symbol of the circle and the cross (this is a solar cross with a circle around it. at the same time, invoke all of the divine and angelic names of trapt, saying the following (while reciting the prayer, raise your hands and eyes skyward, and lower them as you finish "o thou most sublime majesty on high, who art at certain seasons wo

ss (this is a solar cross with a circle around it. at the same time, invoke all of the divine and angelic names of trapt, saying the following (while reciting the prayer, raise your hands and eyes skyward, and lower them as you finish "o thou most sublime majesty on high, who art at certain seasons worthily represented by the glorious sun of trapt, i beseech thee to bestow upon this symbol of the rose and the cross, which i have formed to thy honor, and for the furtherance of the great work, in a spirit of purity and love, the most excellent virtues, by the divine name of hwhy, and the great name of tudw hwla hwhy. deign, i beseech thee, to grant that the great archangel lapr, and thy mighty angel lakym may, with their power, strengthen this emblem, and through the sphere of the splendid o

GOLDEN DAWN RITUALS G

the east of assyria. and the fourth river is euphrateitg empowerment and consecration ritual for the four elemental weapons of the adeptus minor r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 necessary requirements 1. all four newly made elemental weapons to be placed on the altar in their respective quarters. 2. the cross and triangle of the neophyte grade. 3. the tablet of union. 4. a rose, incense, candle, chalice of water and paten of salt and bread. 5. the four elemental tablets placed in their proper quarter in the working area. 6. the adept's regalia of the second order, wearing the rose cross lamen, holding and utilizing the consecrated lotus wand and magical sword of the art. it is possible to consecrate all four tools on the same day. however, we recommend, if possible

he temple in all four quarters by the formula of tracing a cross and sprinkling thrice in the form of the n triangle. recite the following "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud and resounding sea" step 4 replacing the chalice, let the adept take the incense (we recommend that our rosicrucian fraternity use the traditional rose and amber incense blend. consecrate the four quarters by o, tracing a cross in each quarter and waving the censer thrice in the form of the o triangle. recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 setting down the

GOLDEN DAWN RITUALS J

ill take me. twklm: finally, if in my travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine him or her with due care before acknowledging him or her to be such. such are the words of this my obligation as an adeptus minor, whereunto i pledge myself in the presence of the divine one, and of the great avenging angel, hua, and if i fail herein, may my rose be disintegrated and my power in magic cease" sacred oath as it relates to the tree of life let the adept, to the best of his ability, memorize and contemplate the sacred oath he or she took upon the cross of suffering. let the adept understand the relationship between the ten parts of the oath and their relationship to the tree of life. as a meditational aid, let the adept dress in a black r

GOLDEN DAWN RITUALS K

hief adept "associate adeptus minor, in what part of it is he buried" third adept "in the center of the heptagonal sides and beneath the altar, his head being towards the east" chief adept "mighty adeptus major, why in the center" second adept "because that is the point of perfect equilibrium" chief adept "associate adeptus minor, what does the mystic name of our founder signify" third adept "the rose and cross of christ; the fadeless rose of creation; the immortal cross of light" chief adept "mighty adeptus major, what was the vault entitled by our more ancient fraters and sorors" 7 second adept "the tomb of osiris onnophris, the justified one" chief adept "associate adeptus minor, of what shape was the vault? third adept "it is that of an equilateral heptagon, or figure of seven sides" c

s title, abeignus" third adept "it is abi-agnus, lamb of the father. it is by metathesis abi-genos, born of the father, bia-genos, strength of our race, and the four words make the sentence, mountain of the lamb of the father, and the strength of our race. iao. hwchy. such are the words (all salute with 5=6 signs) chief adept "mighty adeptus major, what is the key to this vault" second adept "the rose and cross, which resume the life of nature and the powers hidden in the word i.n.r.i" chief adept "associate adeptus minor, what is the emblem which we bear in our left hands" third adept "it is a form of the rose and cross, the ancient crux ansata or egyptian symbol of life" chief adept "mighty adeptus major, what is its meaning" second adept "it represents the force of the ten sephiroth in

" chief adept "mighty adeptus major, what is its meaning" second adept "it represents the force of the ten sephiroth in nature, divided into a hexad and a tetrad. the oval embraces the first six sephiroth and the tav cross, the lower four, answering to the four elements" 8 chief adept "associate adeptus minor, what is the emblem which i bear upon my breast" third adept "the complete symbol of the rose and cross" chief adept "mighty adeptus major, what is its meaning" second adept "it is the key of sigils and of rituals, and represents the force of the twenty-two letters in nature, as divided into a three, a seven, and a twelve; many and great are its mysteries" chief adept "associate adeptus minor, what is the wand which thou bearest" third adept "a simple wand having the colors of the twe

GOLDEN DAWN RITUALS T

whose eyes are the brightness of the heavens, which abraassa noncf netaaib caosgi od tilb adphaht provided you for the government of earth and her unspeakable damploz tooat noncf g micalz oma lrasd tol variety, furnishing you with a power understanding to dispose all glo marb yarry idoigo things according to the providence of him that sitteth on the holy throne: od torzulp iaodaf gohol caosga and rose up in the beginning saying: the earth tabaord saanir od christeos yrpoil tiobl let her be governed by her parts and let there be division in her busdir tilb noaln paid orsba od dodrmni zylna. that the glory of her may be always drunken and vexed in itself. 24 elzap tilb parm gi piripsax, od ta her course let it run with the heavens, and as qurlst booapis. l nibm ovcho symp an handmaid let her

GOLDEN DAWN RITUALS T3

whose eyes are the brightness of the heavens, which abraassa noncf netaaib caosgi od tilb adphaht provided you for the government of earth and her unspeakable damploz tooat noncf g micalz oma lrasd tol variety, furnishing you with a power understanding to dispose all glo marb yarry idoigo things according to the providence of him that sitteth on the holy throne: od torzulp iaodaf gohol caosga and rose up in the beginning saying: the earth tabaord saanir od christeos yrpoil tiobl let her be governed by her parts and let there be division in her busdir tilb noaln paid orsba od dodrmni zylna. that the glory of her may be always drunken and vexed in itself. elzap tilb parm gi piripsax, od ta her course let it run with the heavens, and as qurlst booapis. l nibm ovcho symp 24 an handmaid let her

GOLDEN DAWN RITUALS U7

prince scale princess scale 1. uncolored brilliance white brilliance white brilliance white rayed golden 2. pure soft blue grey blue pearl grey mother of pearl white flecked red blue and yellow 3. crimson black with hidden red black& crimson= dull dark brown grey flecked pink 4. deep violet blue deep purple deep orange flecked yellow 5. orange scarlet red bright scarlet red flecked black 6. clear rose pink yellow (gold) rich salmon golden amber 7. amber emerald green bright yellow green olive flecked golden 8. violet purple orange red russet yellow brown flecked white 9. indigo violet very dark purple citrine flecked azure 10. yellow citrine, olive, russet, black tertiaries flecked glowing gold black rayed yellow 11. bright pale yellow sky blue blue green emerald green flecked golden 12. y

GOLDEN DAWN RITUALS VENUSZAM16

n the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet.elohim, let there be unto the void restriction! yhshvh, where are now their gods? o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adamant; heaped in ruins are its walls of deception. i came and the lord smote the warriors of ignorance. i came and the thrones of ghogiel were empty. i came, and around me hovered

GOLDEN DAWN RITUALS Z1

ng it, but as bringing it down and manifesting it unto the outer order as though the crucified one, having raised the symbol of self-sacrifice, had thus touched and brought into action in matter the divine triad of light. around the cross are the symbols of the four letters of the name jehovah with the c of hwchy being only implied and not expressed in the outer order. at the east is the mystical rose, allied by its scent to the element of m. at the south is the red lamp, allied by its flame with the element of o. at the west is the cup of wine, allied by its fluid form to the element of n. at the north are bread and salt, allied by their substance to the element of l. the elements are placed upon the altar according to the winds "for osiris onnophris who is found perfect before the gods

west is the cup of wine, allied by its fluid form to the element of n. at the north are bread and salt, allied by their substance to the element of l. the elements are placed upon the altar according to the winds "for osiris onnophris who is found perfect before the gods, hath said 'these are the elements of my body, perfected through suffering, glorified through trial. for the scent of the dying rose is as the repressed sigh of my suffering, and the flame-red fire as the energy of mine undaunted will: and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration, unto the newer life, and the bread and salt are the foundations of my body, which i destroy in order that they may be renewed. for i am osiris triumphant, even osiris onnophris, the justified one:

ve and the most passive, whose conduction points out the practical application of the knowledge of equilibrium, are symbolic of the reconciliation of the celestial essences of o and n. the reconciling yellow unites with blue in green which is the complimentary color to red and with red, in orange which is the complementary color to blue. the small inner circle placed upon the cross alludes to the rose that is conjoined therewith in the symbolism of the rose and cross of our order. but in addition to this, it represents the blazing light of the o of a bringing into being the green vegetation of the otherwise barren l and also the power of self sacrifice requisite in one who would essay to initiate into the sacred mysteries. so as the sceptre represents the authority and power of the light

GOLDEN DAWN RITUALS ZAM1

est whereby she is attributable to the four letters of the name, and therewith to the elements and the tree. n: hnyb, heh. d: hmkj. yod. thma-oe-tt thma-oe-sh l trapt. vau. m twklm. heh. thm-a-oe-st (final) thm-a-oe (middle pillar) in the equinox ceremony, the hegemon is m, spirit, and the principal officer. she reconciles from east to west, and from north to south, and in a circular formulrtthe rose cross ritual r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the rose cross ritual is a primary ritual of the adept in the r.r. et. a.c. all adepti in the order perform this ritual on a regular basis. it has several positive uses. it encapsulates the aura, providing a protection against outside influences. it acts as a veil. the pentagrams do protect, but they also light up the astral

r a d e p t u s m i n o r 2 the rose cross ritual is a primary ritual of the adept in the r.r. et. a.c. all adepti in the order perform this ritual on a regular basis. it has several positive uses. it encapsulates the aura, providing a protection against outside influences. it acts as a veil. the pentagrams do protect, but they also light up the astral plane and make entities aware of you. so the rose cross ritual is far more effective for containment. when you feel distracted, unfocused, or unbalanced, it is advisable to use the pentagram ritual to banish and the rose cross ritual to maintain peace. this ritual does not light up the astral plane, and thus, does not attract energies to you. it can be used as a form of meditation. the sound of the words hwchy and hcwhy are very meditative

istracted, unfocused, or unbalanced, it is advisable to use the pentagram ritual to banish and the rose cross ritual to maintain peace. this ritual does not light up the astral plane, and thus, does not attract energies to you. it can be used as a form of meditation. the sound of the words hwchy and hcwhy are very meditative. the aspect of the balancing cross of tiphareth, encapsulated by the red rose and the white lines connecting provide a very meditative state for the tarot contemplation. as a form of meditation, the rose cross ritual is a very valuable asset. when you are familiar with the ritual, but not before that point, it can be done by resting or lying down. you should allow part of yourself to get the sensation of walking around your body. combine this with rhythmic breathing an

th. it will also prepare you for deep, rested sleep. you can do this ritual with the intention of helping others in pain or difficulty. for this purpose, you build up an astral image (visualize the person standing there) of the person in the center of the room, and then you call down the divine light around that person (visualize white light around the person) and surround him or her with the six rose crosses. when you have completed the ritual, command the astral shape you have created to return to the person, bearing with it the peace of hwchy. this is similar to the comfort ritual. however, it can have a more profound effect and can be more quieting. it can also be used to restore vigor, vitality, and health to the person you are doing it for. also, because of its calming effect, it is

hwchy. this is similar to the comfort ritual. however, it can have a more profound effect and can be more quieting. it can also be used to restore vigor, vitality, and health to the person you are doing it for. also, because of its calming effect, it is very helpful in the area of mental disturbances and mental problems. it is a protection against psychic invasion from the thoughts of others. the rose cross is protection against disturbed psychic conditions such as negative thoughts charged with fear or terrible things that may have happened, such as when somebody has been extremely sick or has died. let us keep in mind that the order does not deny such things as psychic vampires, intentional or unintentional. most of us know people who are well meaning and perhaps not intentionally negati

GOLDEN DAWN RITUALS ZAM10

me and consecrate me who is aeeshoorist, the justified one, lord of life, triumphant over death. upon my brow are arrayed the twelve stars of light. wisdom and understanding are balanced in my neschamah. hrwbg and power are on my right hand, and the thunderbolts of f! dsj on my left 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

ight 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 form of hoorpokratist. say "hoorpokratist, thou art lord of the silence. hoorpokratist, thou art lord of the sacred lotus. o thou, hoorpokratist, thou that standest in victory on the hea

okratist. say "hoorpokratist, thou art lord of the silence. hoorpokratist, thou art lord of the sacred lotus. o thou, hoorpokratist, thou that standest in victory on the heads of the infernal dwellers of the waters wherefrom all things were created, thee, thee i invoke, by the name of hyha and the power of alga. oh thou divine babe in the egg of blue, lord of defense and silence, thou bearest the rose and cross of life and light! thee, thee i invoke for my exaltation to that light. oh ye divine one who is the hope of man's immortality, come unto me and aid me. behold! he is in me and i in him. mine is the lotus, as i rise as hoorpokratist from the firmament of waters. my throne is set on high. my light is as that of ra in the firmament of nu. i am the center and the shrine, the silence and

ss" step 18 formulate forcibly the egg of dark blue-black. say "darkness is my name, and concealment. i am the great one invisible of the paths of the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the magic of the light divine" go round, knock as before, halt in north, formulate pillars, and the blueblack egg between them. then pass to east. step 19 do the rose cross, keeping your hands close to your body. dedicate it to containing your aura within the black egg. say "invisible, i cannot pass by the gate of the invisible, save by the virtue of the name of light" step 20 formulate the shroud forcibly. say" i am the light shrouded in darkness. i am the wielder of the forces of the balance" 9 step 21 concentrate the shroud mentally. go to the west of t

GOLDEN DAWN RITUALS ZAM11

archangel layqpx. in thy holy name send forth thy archangel layqpx. oh layqpx, i invoke thee now in the name of \yhla hwhy. thou who art prince of spiritual initiation through suffering and of strife against evil. aid me, i beseech thee, to transcend the evil and obstacles of the qlippoth. for the contending forces of laymwat would have me divided within myself and against my brothers of the red rose and the cross of gold \aygwu would steal me from my true will and prevent me from attaining perfect wisdom. layrts would shroud me in confusion from my true will and my higher development. then i would be not only divided and confused, i would be shattered in fragments and unable to bestow neither to those who thirst, nor to my soul that hungers for the brilliance of supernal splendor. hlkcug

dor. let it course through my nephesh and purify it like mountain rain. let the eternal splendor be absorbed deep within me to my very ruach, unto the core of my very existence and life" step 4 trace the l hexagram with the sigil in the center "i entered this world as one who was alive, yet i was not. then i saw the light that shineth in the night standing upon a lonely hill, the light of the red rose upon the golden cross. oh thou beautiful one, thou red rose of life and light, teach me of death, teach me of life, teach me of self sacrifice, so that i may not shrink in my hour of trial, but that my name may be written upon high and my genius stand in the presence of the holy one, blessed be he" step 5 standing in the east facing west, expand your aura and create an animated shell of yours

isualize your spirit form covered in divine white brilliance and move to the east. take on the god form of osiris/hwchy, making it strong and well defined. walk toward your spirit form and say "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings. i tell thee that as the light can manifest from the darkness, so shall by the rose of red and cross of gold the light descend upon you. long has thou dwelt in the darkness, quit the night and seek the day. khabs am pekht. konx om pax. light in extension. iao! let the divine light descend" step 10 walk forth and enter the double, feeling as one glorified in light yet remaining still in the osirian god form. say "do not touch me, for i have not yet ascended unto my father" st

edmer liveth and that he shall stand in the latter of days upon the earth. i am the way, the truth, and the life, no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness into the light. i have fought upon the earth for good and have chosen in thy holy name to continue the work of thy will" step 12 now bring forth the light into the body and turn it to a rose pink. expand it at the heart by formula of the middle pillar. 6 circumambulate three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pat

GOLDEN DAWN RITUALS ZAM12

brought to the center altar (one adept each brings forth one of the elements "behold, the holy symbol of (name of element (this is said while they set it on top of the altar) chief adept "for osiris onnophris, who found perfect before the gods hath said (point toward the altar 'these are the elements of my body, perfected through suffering, and glorified through trial. for the scent of the dying rose is as the repressed sigh of my suffering (lifts up the rose on high (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross (pause 'and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration, unto the newer life (lifts the cup up on high (first adept rings the bell during iao) all "iao" chief adept "the light of t

se elements, sanctify them and glorify them. give unto them the breath of life. amen" second adept "let us draw upon the elements the holy symbols of spirit, for by names and images are all powers awakened and re-awakened (third adept draws invoking pentagrams of spirit, both passive and active, using the lotus wand held by the white band) chief adept "i invite you brothers and sisters of the red rose upon the golden cross, to inhale with me the perfume of this rose as a symbol of air (smell the rose. to feel with me the warmth of this sacred lamp as a symbol of fire (waves hand over the lamp. 5 to eat with me this bread and salt as types of earth (dips the bread into the salt and eats it. and finally, to drink with me this wine, the consecrated emblem of the element of water (makes a cros

GOLDEN DAWN RITUALS ZAM13

is he buried" third adept "in the center of the heptagonal sides beneath the altar, his head being toward the east" chief adept "why in the center" second adept "because that is the point of perfect equilibrium, just as the cross of christ is the symbol of the equilibrium of self sacrifice" chief adept "associate adeptus minor, what does the mystic number of our founder signify" third adept "the rose and cross of christ, the fadeless rose of creation, the immortal cross of light" chief adept "mighty adeptus exemptus, what was the vault called by our more ancient fraters and sorors" second adept "the tomb of osiris onnophris, the justified one" chief adept "associate adeptus minor, in what shape was the vault" third adept "a heptagon of seven sides" chief adept "mighty adeptus exemptus, to

he meaning of this title 'abi- agnus" third adept "it is abi-agnus, lamb of the father. it is by metathesis, abigenos, born of the father. bia-genos, strength of our race, and the four words make the sentence "mountain of the lamb of our father and the strength of our race. iao. yehashuah. such are the words" chief adept "mighty adeptus exemptus, what is the key of this vault" 4 second adept "the rose and cross which are hidden in the power of the word i.n.r.i" chief adept "associate adeptus minor, what is the emblem which i bear on my breast" third adept "the complete symbol of the rose and cross" chief adept "i also carry the wand of the winged globe around which the twin serpents of egypt twine. it symbolizes the balanced force of the spirit in the elements behind the wings of the holy

inheritors of a dying world. as we give up ourselves and our hearts, we become the heart of yehashuah, the glory of tiphareth, the reflected light of kether. we shine light on the world, thus giving it life. now, in the divine name of iao, i invoke the great avenging angel hua to lay thy hand upon the aspirant as he/she repeats the solemn obligation of our hidden and secret fraternity of the red rose on the golden cross" obligation "kether: i frater/soror, a member of the body of christ, do this day spiritually bind myself, even as i am now bound physically upon the cross of suffering. chokmah: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. binah: that i will keep secret all things connected with the order, and

spirations will take me. malkuth: finally, if in my travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine him or her with care before acknowledging him or her to be such. such are the words of this my obligation as an adept, whereunto i pledge myself in the presence of the divine one and of the great avenging angel hua, and if i fail herein, may my rose be disintegrated and my power in magic cease (one at a time, each adept stands against the cross holding the crucifix in hand and receives the re-opening of the mark. the chief adept goes last, placing the mark on his own body (at this point, all kneel before the cross) third adept (vibrates "eli eli lama sabachthani, my god! my god! why has thou forsaken me" second adept "unto you father, do

teach and council" second adept "before i was blind and now i see" chief adept "i am the reconciler within the ineffable. i am the dweller in the invisible. be our minds open to the higher (chief adept places the crux between the spine and shoulder blades of other adepts, against the left breast of the second adept, and the right breast on the third adept) chief adept "be thy body a temple of the rose and cross (chief adept places the crux on the base of the spine on all the adepts, the second adept on the left hip and the third adept on the right hip) chief adept "be thy body a temple of the rose cross" chief adept "i" second adept "n" third adept "r" all "i" chief adept "yod" second adept "nun" third adept "resh" all "yod" chief adept "virgo, isis, mighty mother" second adept "scorpio, a

GOLDEN DAWN RITUALS ZAM14

of this secret wisdom. strengthen and establish_(his/her name_ in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest self-hood which is the clear light of the spirit" step 11 go to the east of the altar. make the rose cross over the elements while vibrating the enochian spirit invocation. perform the qabalistic cross. step 12 "for osiris onnophris who is found perfect before the gods hath said 'these are the elements of my body, perfected through suffering, glorified through trial. the scent of the dying rose is as the repressed sigh of my suffering. and the flame-red fire as the energy of mine undaunted w

GOLDEN DAWN RITUALS ZAM15

ptus minor to make and consecrate his/her sword. this in no way changes the classical currents of the order, it just allows a wellinformed and disciplined individual to advance a bit faster. it is our belief, that with all the published material available on magic and the art thereof, this will not pose an undo strain on the adept. the natural order of consecration is as follows: 1. lotus wand 2. rose cross lamen 3. magical sword (this is necessary to consecrate the elemental tools) 4. four elemental tools in the following order: 1. air dagger 2. fire wand 3. water chalice 4. earth pantacle one final note, it is best to consecrate the magical sword and all tools more than once. experience teaches that "by names and images are all powers awakened and re-awakened" l.v.x. the magical sword is

or upon the hilt in letters of emerald green, in addition to the mystic devices and names. the hilt, pommel and guard are to be coloured a flame red. the blade should be clean and bright. pentagrams should be painted on salient portions because this is the lineal figure of hrwbg. the divine and angelic names related to hrwbg are then to be added in emerald, as well as their sigils taken from the rose. the sword must then be consecrated in due form. 3 here, again, let the adeptus minor remember his obligation to never use his knowledge of practical magic for purposes of evil, and let him be well assured that if he does this, notwithstanding his pledge, the evil he endeavors to bring about will react on himself. he will experience in his own person and affairs that very thing which he has e

lanted in any magical weapon by consecration, the adept requires to be healthy, pure, strong in mind, free from anxiety and apart from disturbances. he requires also to have mastered the details of the ceremony and to be familiar with the proper pentagrams and other symbols. the consecration ritual of the sword prepare: the chamber, the central altar draped in black, red cross and white triangle, rose and incense, cup and n, lamp, plate and salt, white robe, sash, consecrated rose cross and lotus wand, new sword, red cloak, hierophant's lamen, an invocation to f and hrwbg. in addition, prepare an astrological figure to show the position of f at the time. in wording and in formulating the invocation to the forces of hrwbg, force and strength are to be specially requested. step 1 place the s

GOLDEN DAWN RITUALS ZAM16

r, thou father of all the great gods above, whose name is strength, whose being is love, whose nature is benign, thee do i invoke. amoun, mighty, merciful, magnificent, thee do i invoke. thou whose sephira is dsj, whose lordship is the realm of whirling fire and rain storm, thee, thee do i invoke. o thou whose head is of amethystine blue, whose heart is pitiful, and whose judgment just, where the rose dawn shines out amid the gold, thee do i invoke. o amoun (vibratory formula of middle pillar, before thee have i covered my face. arise, great king, arise and shine in me, for i have hidden myself and stand humbly before the glory of thy face. in the chariot of life eternal is thy seat, and thy steeds course the firmament of nu. behold! thou didst lift up thy voice, and the hills were shaken!

the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet \yhla, let there be unto the void restriction! hwchy, where are now their gods? 11 o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adamant; heaped in ruins are its walls of deception. i came and the lord smote the warriors of ignorance. i came and the thrones of ghogiel were empty. i came, and around me hovered

GOLDEN DAWN RITUALS ZAM18

secret wisdom. strengthen and establish (state earthly name) in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus, he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest self-hood which is the clear light of the spirit" step 10 go to the east of the altar. make the rose cross over the elements while vibrating the enochian spirit invocation. make qabalistic cross "for osiris onnophris who is found perfect before the gods hath said 'these are the elements of my body perfected through suffering, glorified through trial. the scent of the dying rose is as the repressed sigh of my suffering, and the flame-red fire as the energy of mine undaunted will. and the cup

GOLDEN DAWN RITUALS ZAM2

of god that he shall soon lose his life in seeking us, than attain happiness by finding inanalysis of the keyword r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the analysis of the keyword is first introduced to the new adeptus minor in the adeptus minor initiation. the chief adept says "the keyword is i.n.r.i. which is inscribed with its correspondences upon this complete symbol of the rose and cross which i bear upon my breast. these letters have been occasionally used as initials of the following sentences: jesus nazarenus rex judecorum, whence it symbolizes the grand word of this grade which is hwchy or the hebrew name of jesus, formed of the holy letter c, representing the \yhla jwr, placed within the center of the name hwhy. it has also been interpreted as: igne natura reno

he master jesus said "i am the light of the world" so, if we wish to rise into light and illumination, we must be prepared to "carry our cross" and become transformed on the cross of suffering. let us recall the words of the chief adept in the pastos "buried with that light in a mystical death, rising in a mystical resurrection, cleansed and purified by him, our master, o brother of the cross and rose. like him, o adepts of all ages have ye toiled. like him have ye suffered tribulation. poverty, torture and death, have ye passed through. they have been but the purification of the gold. in the alembic of thine heart, through the athanor of affliction, seek thou the true stone of the wise" the above can be symbolized as "light" 4 in latin, the spelling for light is lvx. this is pronounced "l

GOLDEN DAWN RITUALS ZAM20

who are current hierophants of the golden dawn in the outer should place themselves on a regular schedule of performing this ritual. this allows the divine genius to lead in the process of initiation rather than the mundane ego where little, if any initiating force can be projected and maintained. g.h. frater p.c.a. 7= 4 chief adept r.r. et. a.c. items needed! four elements: wine, bread and salt, rose, fire incenser! lotus wand! fire wand! cup! air dagger! earth pantacle! sigils for: layqpx, yatbc \ylara \yhla hwhy! banishing sword! incenser! large cauldron on the altar with fire burning in it! four watchtower tablets! tablet of union step 1 "hekas, hekas, este bebeloi" 3 face east, perform qabalistic cross, and perform the lesser banishing ritual of the pentagram, then, with the black end

of the balance of the forces where alone is perfect justice. unbalanced mercy is but weakness, and unbalanced severity is cruelty and oppression. therefore, in the name of the motionless heart, i pass on unto that great altar whereon is sacrificed the body of my higher genius" step 24 pass to the cauldron on the altar. stand east of altar, facing west, and as you read, place the four elements of rose, wine, bread and salt, and incense from the censer, into the burning cauldron. say "o ynda, thou mighty and secret soul that is my link with the infinite spirit, i beseech thee in the name of hyha and in the tremendous name of strength through sacrifice hwchy, hcwhy, that thou manifest in me. manifest thou unto me, i beseech thee my angel, for thy assistance in the great work so that i, even

that lower selfhood which is in me, unto that highest selfhood which is in god the vast one. manifest thyself unto me, in me, and by a material manifestation i do here offer unto thee the elements of the body of aeshoorist upon the place of foundation. for osiris onnophris hath said 'these are the elements of my body, perfected through suffering and glorified by trial. for the scent of the dying rose is as the suppressed sigh of my suffering, and the flame red fire as the strength of mine undaunted will. the cup of wine is as the pouring forth of the blood of my heart, sacrificed unto regeneration, unto the newer life, and the bread and salt is as the foundation of my body which i destroy in order that it may be renewed' wherefore behold! into this brazen cauldron i cast this wine, this b

f my suffering, and the flame red fire as the strength of mine undaunted will. the cup of wine is as the pouring forth of the blood of my heart, sacrificed unto regeneration, unto the newer life, and the bread and salt is as the foundation of my body which i destroy in order that it may be renewed' wherefore behold! into this brazen cauldron i cast this wine, this bread and salt, and finally this rose, that their essences may be volatilized by the o which is beneath. accept now these elements thus volatized by the o, and from them form a body by me and in me, that thou, my genius, the spirit of my soul, mayest manifest thyself physically unto me, for my assistance in the great work" 10 step 25 pass west of the altar. kneel and project astrally to pillars, saying "father of all beings, and

ns of 5=6. close by purifying with n and consecrating with o or by l.b.r.p. and b.r.h. perform the reverse circumambulation, and adoration toward the east. after this say "nothing now remains but to partake of the sacred repast composed of the elements of the body of osiris. for osiris onnophris hath said 'these are the elements of my body, perfected through suffering, and glorified by trial. the rose is as the suppressed sigh of my suffering, and the flame red fire as the strength of mine undaunted will. the cup of wine is as the pouring forth of the blood of my heart, sacrificed unto regeneration, unto the new life, and the bread and salt is as the foundation of my body which i destroy that it may be renewed" step 33 take elements astrally, then say "in the name of hwchy the redeemer, i

GOLDEN DAWN RITUALS ZAM21

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 of light to the spirit. let us, therefore, form a vortex in this chamber that we may attract the invisible sun within to illuminate the cross of gold and the rose of red (all form the vortex, with chief adept last in line (everyone resumes positions, chief adept moves to east and everyone performs the adoration to the lord of the universe (chief adept moves to the west of

anished the shells unto their habitations. i invoke tahuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tahuti, lord of the gates of the universe, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burned in a furnace, thee, thee i invoke. behold, i am yesterday, today, and the brother of tomorrow. i am born again and again. mine is the unseen force whereof the gods are sprung, which is as life unt

m gibor. i am eternal, and everything acts according to my design, and every element of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god the vast one, is obedient unto me. therefore, in the name of elohim gibor and through the power of kamael, come forth unto all members of the rose and cross, and all loyal subjects of the outer to defend and protect, to render harmless and helpless all opposing forces, magical or physical, and to disperse them; from thine abode in the silence, unutterable wisdom, all light, all power, when the terrible word_ is uttered. and in the silence of the uttered word protect, defend, guard this temple and the holy order of the r.r. et a.c, all l

l have finished the invocation and the cutting, all adepts move around the altar of the universe and touch the sword that is held up high while saying in unison) 13 all "you who would destroy me, be thou destroyed! you who would desecrate this temple or order by intentional acts of malice, be thou desecrated! by all the forces and powers invoked here this day, and by the power of the blood of the rose, as it is desired, so shall it be (all move back to original positions) chief adept "fraters and sorors, let us first seek always in all things true wisdom, the summun bonum, the stone of the philosophers. our order is dedicated to healing, not to hurting, to helping, not to hindering, to the higher genius the true will and the great work. but let us remember the blood of the martyrs, and let

less and defenseless. unto thee sole wise, sole merciful one, be thou praised and glorified for ever and ever. thou alone art lord, thou alone art holy, thou alone art king of all that is seen and unseen. enflame us with strength and persistence to do thy will, for thy will is our true will. teach us to reflect your light in thy honor and glory. protect and preserve this sacred brotherhood of the rose and cross, through thy mercy oh lord. amen (all rise) chief adept "let us now adore the lord of the universe. holy art thou" chief adept "let us now close the vortex" chief adept "magus of water, will you now perform the l.b.r.p (done) chief adept "magus of fire, will you now perform the b.r.h (done) chief adept (moves to behind the cubical altar of the universe "i now release any spirits tha

GOLDEN DAWN RITUALS ZAM22

alth, greater vitality, increased creative abilities, and enhancement of the jwr. its greatest potential to the adept of our order is to act as a conduit of solar illumination into the trained adepts sphere of sensation. let the adept never be without conscious thought that the great angel of solar o, lakym, is here attributed as well as the light of christ. it is ra, osiris onnophris and the red rose of self-sacrifice upon the golden cross of perfection. let, therefore, the adept be ever reminded that this talisman should not be made for the uninitiated (save in grave circumstances of life threatening health) in that the forces of solar light could react upon the non-adept in adverse and damaging ways. remember always that the sun is the visible dispenser of light to our world, yet, too m

ecration ceremony. let a ray from thy holy perfection descend upon me, to awaken within my being that which shall prove a channel for the working of thine abundant power and beauty. may this talisman of a which i have made, be a focus of thy light, life, and love and beauty, so that it may awaken within my soul a clear vision and a stronger aspiration to the light divine. step 3 trace letters and rose cross sigil of tudw hwla hwhy in the air, and visualize these letters like flames burning before you and within your heart. vibrate the divine name one time for each letter. say: grant unto me thou great and beautiful king of trapt the presence and power of thy holy archangel lapr that he may aid me with his power and might! step 4 using the lotus wand held by the band of e, let the adept dra

nt of enduring stability, so pass thou on. make the 1=10 grade sign. step 13 take up the talisman, and pass between the pillars. place it on the ground between them, and strongly formulate around it a sphere of sensation. say: creature of talismans, so that the power of ra may manifest through thee, i give thy body the life of spirit. step 14 make the passive and active spirit pentagrams, and the rose cross symbol. vibrate powerfully the enochian exhortation used in the portal ceremony. say: in the name of hyha, alga, and by all the names and letters of the mystical tablet of union, i command ye, o ye forces of eth. i invoke ye, ye angels of the celestial sphere, whose dwelling is in the invisible, to give me of your light forever. bind unto this creature of talismans the ethereal splendou

pon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet \yhla, let there be unto the void restriction! hwchy, where are now their gods? o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adamant; heaped in ruins are its walls of deception. i came and the lord smote the warriors of ignorance. i came and the thrones of the laygwu were empty. i came, and around me hove

GOLDEN DAWN RITUALS ZAM24

rth" dadouchos "fire" stolistes "water" hegemon (knocks "i am the reconciler between them. all make signs toward the altar" hierophant "one creator" dadouchos "one preserver" hiereus "one destroyer" stolistes "one redeemer" hegemon (knocks "one reconciler between them. all make signs toward the altar (done) hierophant (goes to the west of the altar "with the password_ i lay down my sceptre (takes rose from the altar and returns to his place) hiereus (passes directly to the altar and lays down his sword "with the password_ i lay down my sword (picks up cup) hegemon (comes directly to the east of the altar and lays down sceptre "with the password_ i lay down my sceptre (hegemon remains standing east of the altar) kerux (comes direct to the altar, hands his lamp to the hegemon, and lays down

ten of bread and salt and returns to place) dadouchos (dadouchos comes direct to the altar and lays down censer "with the password_ i lay down my censer (dadouchos takes the red lamp from the altar and returns with the sun to his place) 4 (kerux passes to the northeast to begin his circumambulation. kerux moves to the east and halts before the hierophant) all face east. hierophant (holding up the rose, faces east "let us adore the lord of the universe. holy art thou, lord of the air, who hast created the firmament (hierophant makes a cross in the air with the rose and salutes) all give theoricus grade sign or the sign of your grade" kerux (passes to the south and faces the dadouchos who turns south holding up the lamp "all face south" dadouchos "let us adore the lord of the universe. holy

ee! thine is the air with its movement! thine is the fire with its flashing flame! thine is the water with ebb and flow! thine is the earth with its enduring stability (makes a cross over the altar with the lamp. hegemon keeps the lamp "all give the neophyte grade sign toward the altar" imperator "by the power and authority vested in me, i confer the new password. it is" 5 (hierophant, taking the rose, quits his throne, which is taken by the imperator. hierophant then goes to the east of the altar and lays down the rose. he returns to the east and lays down his lamen and cloak at the foot of the throne, and takes his place in the east as a member of the temple (in the same manner the hiereus sets down the cup, hegemon the lamp of the kerux, stolistes the paten, dadouchos the red lamp in tu

re for a season (kerux gathers up and leads out all who have not attained the white sash. there is a pause while the new officers are provided with the nemysses and lamen collars. outer order members taking office should take these with them and clothe outside the temple in readiness for their installation by the new hierophant now to be appointed. all inner order members now present assume their rose crosses. chief adept takes his place on the throne of the east. second adept on his left; third adept on his right. lesser officers leave dais and take seats among other members) chief adept "peace profound, my brethren (he rises) second adept "emanuel (he rises) third adept "god is with us (he rises) chief adept "in nomine die viventis" second adept "et vivificantis" chief adept "qui vivit e

second order you have been appointed to the office of hierophant of this temple for the ensuing six months. are you willing to assume its duties and responsibilities" hierophant "i am" chief adept "then i will thank you to advance to the east, giving the grade sign of the order of the r.r. et a.c (done) second adept "benedictus dominus deus noster" third adept "qui dedit nobis hoc signum (touches rose cross on breast) chief adept "very honoured frater, standing in the eastern place of the temple, i will thank you to give me the secret word of the order of the golden dawn (done) second adept "habes verbum" third adept "et verbum caro factum est, et habitavit in nobis" chief adept (rises "wherefore, brethren, let us remember that when the body is assumed by the word, the man becomes a living

GOLDEN DAWN RITUALS ZAM3

the moon is full in one's sphere of sensation makes it possible to perform it indoors under the inner light of the full moon, if conditions don't permit to work outdoors. full regalia is not necessary for this vigil. however, if the adept does have the ability to work outdoors in regalia undisturbed, then it is more than permissible. it is only required that the adept wear his or her consecrated rose cross lamen. if during the time of the vigil one is working in a public park or parking lot, then the rose cross may be worn underneath clothing so as to hide it from the profane and outside influences. let the adept take caution not to continue on in mundane activity with the rose cross lamen. the adept may wish to also take a ritual cleansing bath or perform whatever other activity he or sh

e activity with the rose cross lamen. the adept may wish to also take a ritual cleansing bath or perform whatever other activity he or she may find appropriate to preparing oneself for the approaching work. let the adept take caution to be frugal with time. begin no later than twenty minutes before the moon is full. it is also appropriate, but not mandatory, that the adept wear consecrated oil of rose and amber over his heart center during the vigil (rose and amber are the mystical oils of sacredness relating to life. amber- j- d- chariot- lord of the triumph of light. rose is the sacred symbol of life, regeneration 3 and perfection. the lotus wand may be utilized. however, all sephirotic invocations should be performed astrally. if one is confined to working in a non-private space, it sho

llar, infuse the sphere of sensation with the briatic color of dwsy (purple) until the adept feels fully integrated in the yesodic astral current. let the adept now astrally perform the s.i.r.h. of trapt, reciting the divine names and rising in the planes to trapt, the place of the a. the adept now stands in trapt under the light of rtk. step 6 let the adept now integrate his astral body with the rose color of the king scale of trapt with the divine light of rtk above his or her head glowing ever brighter. let the adept now astrally perform the invocation of the supernals. step 7 upon connection and reception of the divine white brilliance of rtk, let the adept make the l.v.x. signs (keeping his hands in the form of osiris risen. 4 step 8 let the adept now recite the following "i am the wa

s onnophris, the justified one. i am the lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light; out of the darkness, let the light arise" step 9 as the adept is saying this, let him slowly open up his or her arms from the sign of osiris risen, as if to open up his chest, revealing the golden cross and red rose in the center of his being. step 10 let the adept, now under the guidance of the higher genius, feel a deep and profound connection with the chiefs of the third order and fellow fraters and sorors throughout the world. there should exist no feelings of separateness or individuality. the adept should feel eminently inter-connected to the cosmos. step 11 as the divine white brilliance reaches i

ame. come thou forth and follow me and make all spirits subject unto me, so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, the vast one be made obedient unto me" step 12 feeling surrounded and empowered by the divine white brilliance and filled with the rose colored glow of trapt of atziluth, let the adept now astrally look at the luna 5 far below him and the earth below luna. let him descend to the sphere of dwsy and unto the heaven of levanah. while doing this, recite the following "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings" step 13 upon reaching the heaven of

GOLDEN DAWN RITUALS ZAM5

e ball of brilliant indigo. step 2 6 vibrate ynda and the angelic names layrwa and ]alrwp. continue to vibrate the names of power until you feel the spiritual energies growing to a maximum. then recite the prayer of the gnomes "holy art thou, lord of earth, which thou has made for thy footstool. ymda rah ]lm ynda. unto thee be the kingdom and the power and the glory twklm, hrwbg, hlwdg. amen. the rose of sharon and the lily of the valley. o thou who hidest beneath the earth, in the valley of gems, the marvelous seed of stars. live, reign, and be thou the eternal dispenser of treasures, whereof thou hast made us wardens. amen" part 6 step 1 circulate the light throughout your sphere of sensation. the energy should rise from your feet to the top of your head like a geyser shooting from the g

r the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god the vast one may be obedient unto me" step 4 meditate on whatever communication you can obtain from your higher genius. when you are finished communing with your higher genius, simply say "be my mind open to the higher! be my heart the center of the light! be my body a temple of the rose and crospltablet of hermes r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the secret works of chiram, one in essence, but three in aspect. it is true, no lie, certain, and to be depended upon, the superior agrees with the inferior, and the inferior with the superior, to effect that one truly wonderful work. as all things owe their existence to the will of the only one, so all things

GOLDEN DAWN RITUALS ZAM7

nished the shells unto their habitations. i invoke tehuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tehuti, lord of the gates of the universe, thee, thee i invoke. oh, thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burned in a furnace, thee, thee i invoke. behold, i am yesterday, today, and the brother of tomorrow. i am born again and again. mine is the unseen force whereof the gods are sprung, which is as life unt

GOLDEN DAWN RITUALS ZAM8

the sephiroth, a specific kind of hieroglyph will result. this hieroglyph may then be utilized by the adept on talismata and for both invocational and evocational work. in addition, if the glyph be painted in the proper colors, it may then be utilized as a potent sigil for skrying or traveling in the spirit vision. each glyph may be represented by an angelic form as explained in our paper on the rose and sigil. a m c p t b g d k r w h z j f y l n s u x q 7 in accordance with the qbl of nine chambers, the numerical values of the twenty-two paths are then allotted under the sephiroth. a i q rtk 1 10 100 m f l b k r hmkj 2 20 200 b k a g l sh hnyb 3 30 300 5 g o d m t dsj 4 40 400 c n l h n, k hrwbg 5 50 500 a h v s, m trapt 6 60 600 b i z o, n jxn 7 70 700 c j ch p, p dwh 8 80 800 d f t tz

GOLDEN DAWN RITUALS ZAM9

y h h w a d n h n w d h a y y dwh y y h h w a d n b 16 hmkj hnyb hrwbg trapt dwh twklm twklm dwsy jxn dsj rtk 17 a b c d e f g h i j k l a b c d e f g h i j k l 18 rtk a b c 5 f k l 5 hmkj hnyb dsj hrwbg jxn trapt dwh dwsy twh recommendation of the adeptus minor r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 official letter of recommendation for admission to the sacred brotherhood of the rose and cross r. r. et a. c. official letter of recommendation and dispensation for advancement to the second order of the hermetic order of the golden dawn. in the name of the lord of the universe, and by special dispensation from the chiefs of the second order of the temple of isis and the supreme chief of the second order of the hermetic order of the golden dawn international, do hearby this d

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

aled all that were sick and restored sight to the blind. 5 this gentle, civilizing, superhuman, samaritan had another side to his nature, however. if his life were threatened, as it seems to have been on several occasions, he had the weapon of heavenly fire at his disposal: working great miracles by his words, he came to the district of the canas and there, near a village called cacha. the people rose up against him and threatened to stone him. they saw him sink to his knees and raise his hands to heaven as if beseeching aid in the peril which beset him. the indians declare that thereupon they saw fire in the sky which seemed all around them. full of fear, they approached him whom they had intended to kill and besought him to forgive them. presently they saw that the fire was extinguished

route that eventually took us high above the ancient city. the inca walls and colonial palaces, the narrow streets, the cathedral of santo domingo squatting atop the ruins of viracocha s temple, all looked spectral and surreal in the pearl-grey light of a dawn sky. a fairy pattern of electric lamps still decorated the streets, a thin mist seeped across the ground, and the smoke of domestic fires rose from the chimneys over the tiled roofs of countless small houses. eventually the train turned its back on cuzco and we proceeded for a while in a straight north-westerly direction towards our destination: machu picchu, the lost city of the incas, some three hours and 130 kilometres away. i had intended to read, but lulled by the rocking motion of the carriage, i dropped off to sleep instead

ford and j. sibbick, warriors, gods and spirits from south american mythology, eurobook limited, 1983, p. 54. 4 genesis 6:4. graham hancock fingerprints of the gods 62 boast themselves children of the sun and from whom they derived their idolatrous worship of the sun, they had an ample account of the deluge. they say that in it perished all races of men and created things insomuch that the waters rose above the highest mountain peaks in the world. no living thing survived except a man and a woman who remained in a box and, when the waters subsided, the wind carried them. to tiahuanaco [where] the creator began to raise up the people and the nations that are in that region..5 garcilaso de la vega, the son of a spanish nobleman and an inca royal woman, was already familiar to me from his roy

s, new york, 1977, pp. 77-8: investigation into the topography of the andes and the fauna of lake titicaca, together with a chemical analysis of this lake and others on the same plateau, has established that the plateau was at one time at sea level, 12,500 feet lower than it is today. and that its lakes were originally part of a sea-gulf. sometime in the past the entire altiplano, with its lakes, rose from the bottom of the ocean. 2 personal communication with richard ellison of the british geological survey, 17 september 1993. ellison is the author of the bgs overseas geology and mineral resources paper (no. 65) entitled the geology of the western corriera and altiplano. 3 tiahuanacu, iii, p. 192. graham hancock fingerprints of the gods 71 included examples of hippocampus (the seahorse).4

ed examples of hippocampus (the seahorse).4 in addition, as one authority has pointed out, the various species of allorquestes (hyalella inermis, etc) and other examples of marine fauna leave no doubt that this lake in other periods was much saltier than today, or, more accurately, that the water which formed it was from the sea and that it was damned up and locked in the andes when the continent rose. 5 3 so much, then, for the events which may have created lake titicaca in the first place. since its formation this great interior sea, and the altiplano itself, has undergone several other drastic and dramatic changes. of these by far the most notable is that the lake s extent appears to have fluctuated enormously, indicated by the existence of an ancient strandline visible on much of the s

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

sirius mystery. rabbi ibn aaron was an early organizer of the national ufo conference. he died in 2005. 6 allen h. greenfield achad, frater, also known as frater parzifal, real name charles robert john stansfeld jones, born 1886, died 1952. frater achad is a key figure in the magical revival of the 20th century. recognized by aleister crowley as his magical son (and presumable heir, achad quickly rose to the leadership and initiatory summits of both crowley s ordo a. a. and the ordo templi orientis (oto. after world war one he and crowley parted company. achad produced a number of remarkable works on the occult, notable for their originality and logical consistency. his book thirty one (liber xxxi) provided the first serious clue to the cipher of the ufonauts. adamski, george, the author o

hrough the experimentation of the 1960s would actually find his activities relatively tame) but crowley developed his reputation in the late victorian and edwardian eras (oscar wilde and d. h. lawrence suffered similar fates) that crowley was a master occultist, though, is certainly true. central to our premise is a single occult event in which crowley, then on an extended honeymoon with his wife rose in cairo, acted as scribe in the transcription of what purports to be a holy book for the new aeon, known as liber al vel legis, or the book of the law. liber al in some ways follows the same pattern as newborough s oahspe or the book of mormon. it differs in its outlook, the richness of its poetry, and, for our purposes, in one other way. it refers to an internal cipher or secret code which

agical child and one-time heir-apparent, charles stansfeld jones, sometimes called frater achad. achad, in his book 31, does indeed find the key to the code, but 70 years passed before a full transcription of the code was made. in the original handwritten manuscript of the book of the law, a single page is inexplicably overlaid with a grid, a line, and an enigmatic mark sometimes referred to as a rose cross, although it looks much like one of the four keys to the royal arch masonic cipher. liber al was dictated in 1904, according to crowley, by a pr terhuman some of his successors say extraterrestrial intelligence calling itself aiwass. long after both achad and crowley were dead, one carol smith and a group in england calling itself the oaa fully deciphered the code. another 10 years were

obtained. there is only one order which can be obtained and all 26 letters appear in this order. crowley writes, then this line drawn is a key..and abrahadabra. abrahadabra is an 11-fold word, and counting down 11 spaces and numbering the letters thus obtained in sequence gives one the value of the english alphabet. thus we have both order and value, as mandated in liber al the line drawn and the rose cross symbol bear a striking resemblance to the area where the key is revealed, notes smith. but one cannot appreciate this without he original handwritten text at hand. as i have discovered the rose cross (which looks like a circle with a simple cross superimposed, or a gun site, or register mark) may contain other secrets. by following the line drawn down from the top of the page to its end

ss symbol bear a striking resemblance to the area where the key is revealed, notes smith. but one cannot appreciate this without he original handwritten text at hand. as i have discovered the rose cross (which looks like a circle with a simple cross superimposed, or a gun site, or register mark) may contain other secrets. by following the line drawn down from the top of the page to its end at the rose cross one can find a method for obtaining both order and value in a single operation, after moving the block of four letters suggested by the rose cross to the page top at the upper end of the diagonal line. order and value then no longer secret cipher of the ufonauts 29 fail and repeat to infinity. jake stratton-kent puzzled over the strange string of letters and numbers in liber al 11:76: 4

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ng you the ability to reproduce the solution yourself and trace the ufo mystery directly to its startling source! first digital edition, revised and expanded with illustrations and photvithe lower five cosmic planes 18 figure 3. the major magical weapons 56 figure 4. typical circle for conducting enochian magick 62 figure 5. sample talisman for the magical formula of iliatai 94 figure 6. enochian rose for sigils of the watchtower deities 96 figure 7. tracing the pentagram 97 figure 8. a talisman for vovin 263 figure 9.layout for enochian tarot 291 list of tables: table 1. symbols of the cosmic elements 20 table ii. alphabet correspondences 25 table iii. four systems of enochian gematria 26 table w. the thirty aethyrs 139 table v.aiq bkr and the aethyrs 143 table vl aethyrs and magical grad

heir "guides" was a young elfin girl named madimi who appeared over a period of seven years. 2 little came of dee's psychic investigations until late in the nineteenth century when a group of occultists and magicians took up the magick. the hermetic order of the golden dawn used words and phrases from dee's enochian magick in their magical rituals and writings. however, t was not until a magician rose to the grade of adeptus minor that he was given the keys to this magical system. here enochian invocations for skrying in the spirit-vision (a magical process sometimes called astral traveling) formed a part of their magical work. the golden dawn taught that dee had merely rediscovered an ancient system known to the ill-fated atlanteans thousands of years ago. the enochian alphabet was said t

archangel naomi (nah-ohmee. the appropriate hierarchy of deities must be addressed during all magical operations in the watchtower squares. use the following hierarchy for your invocations: kings seniors sephirothic cross angels kerubic angels archangels angels lesser angels demons 53 the major magical instruments and weapons let theadeptbe armed with his magickrood jand pro vided with his mystic rose. aleister crowley, the star sapphire the temple. as a magician, your temple is your universe. enochian magcck does not recognize only one universe but a myriad of universes, one for each man. as our thinking tends to be similar to that of others, so our universes tend to overlap. as thinking (le, our inner subjective universe) tends to be dissimilar, so our universes tend toward isolation. th

ot as to the nature and import of sigils. the significance of the emblems may be divined, from one point of view, by employing them as "doors" through which to skry in the spirit-vision. more can be learned this way concerning the real implication of sigils than almost by any other method. the golden dawn's talismans and sigils the rase of letters shown in figure 6 is adapted from the golden dawn rose cross lamen, which is specifically designed for use with the hebrew alphabet. figure 6 contains the enochian equivalent. there are three rows containing a total of 21 regions and 26 letters. the symbolism of the rose is as follows: 1. the inner three regions surrounding the central circle symbolize the active cosmic elements of water, air and fire which surround, and operate upan, the earth

follows: 1. the inner three regions surrounding the central circle symbolize the active cosmic elements of water, air and fire which surround, and operate upan, the earth. 2. the second row of seven letters represents the seven sacred planets. 3. the third and outermost row of eleven regions represents the pentagram and hexagram united (5+6=11. 4. each region of letters represents a petal of the rose. using aik bkr (reference aik bkr and the aethyrs later in this manual) the petals/regions add to 3 (3+7+11 21=2+1=3, the number of rows in the rose. the rose is used to determine the sigils for the deities of the four watchtowers. begin with the first letter f the narre in the corresponding petal of the rose. draw straight unes from letter to letter as they appear in the narre. the pattern s

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

strain it. the magician's second line of defense is the magic circle. the r. r. et a. c. magic circle shown below is suitable to evoke any averse force from 9 this method was apparently rediscovered by "poke" runyon of the ordo templi astarte. 7 the tree of life. the outer ring contains the divine names that correspond to the signs of the zodiac in the same arrangement in which they appear on the rose cross lamen and in the correct colors. the second ring contains the divine names attributed to the planets and to the corresponding sephiroth in the order of the vault of the adepti's planetary walls. the inner ring contains the names of the archangels of the elements as well as the divine names of the sephiroth that are the root of each element. thus the magic circle contains all the divine

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

and home-sprites, these last being related to the rest as the tame beasts of the fable are to the wild and unsubjugated: in poetry the wild is always superior to the tamed. the legend of the sun-blind dwarfs (pp. 466n, 1247) and that of the blood-vat (pp. 468 n, 902) remind us of the edda. in the fairy-tale also, dwarfs and giants play their part: swan-witchen (swan-white) and dorn-roschen (thorn-rose= sleeping beauty, pp. 425, 1204 are a swan-wife and a valkyr; the three spinning-wives, p. 415, are norns; the footstool hurled down from the heavenly seat (p. 136, death as a godfather (p. 853, the player's throw and jack the gamester (pp. 818n, 887) reach back to heathen times. fairy-tales, not legends, have in common with the god-myth a multitude of metamoi'phoses; and they often let anima

id the sanctity of eastertide; and from these two the yule-boar and yule-bread, the easter pancake, easter sword, easter fire and easter dance could not be separated. as faithfully were perpetuated the name and in many cases the observances of midsummer. new christian feasts, especially of saints, seem purposely as well as accidentally to have been made to fall on heathen holidays. churches often rose precisely where a heathen god or his sacred tree had been pulled down, and the people trod their old paths to the accustomed site: sometimes the very walls of the heathen temple became those of the church, and cases occur in which idol-images still found a place in a wall of the porch, or were set up outside the door, as at bamberg cathedral there lie slavic-heathen figures of animals inscrib

gaul, salt was obtained by pouring water on burning wood, we know from pliny 31. 7, 39' galliae germaniaeque ardentibus lignis aquam salsam infundunt' hence the ritual that hallowed it may have been common to celts and teutons. now of streams charged with salt there was doubtless a good number in germany, then as now, and it is hardly possible to say which in particular was meant by tacitus^ they rose on mountains, in sacred woods, their produce was deemed the direct gift of a near divinity, possession of the spot seamed worth a bloody war, the getting and distributing of salt was a holy office, would not there be very likely sacrifices and festivals connected with salt-boiling (see suppl. suppose now that the preparation of salt was managed by women, by priestesses, that the salt-kettle

osenldc]iler, blumlacjier. the same poem of apollonius has at 1. 2370: er kuste sie wol dreissig stunt (30 times) an iren rosenlachenden munt (mouth; other passages to the point are quoted aw. 1, 74-5. gifted children of fortune have the power to laugh roses, as freyja wept gold; probably in the first instance they were pagan beings of light, who spread their brightness in the sky over the earth 'rose-children, sun-children' georg 48-9, laughing daybreaks (p. 747, rose-strewing eos (p. 749. mart. cap. says, a silver urn' qua3 prasferebat serena fulgentia et vernantis coeli temperie renidebat' was called risus jovis (see suppl. the kissing mouth has even greater power than the smiling. it is a recurring feature in our nursery-tales, that a h'ss makes one forget everything (km. 2, 168. 508

zia, lett, drudsis kratta; the fever shakes (one. an as. manuscript on diseases and remedies quoted by wanley pp. 176 180 (conf. supra p. 140) has at p. 180 celf-ddh lascedom, cure for elf-burn, celfcynne-sealf, elf-salve, nlhfgengean seal, night-wives' salve^ elsewhere i find an ailment celf-siden)ie. by the red and the ivhife dog in ettner's unw. doctor 436 we prob. are to understand measles or rose-rash; red dog again in the leipz. avanturier 1, 86. the persians call scarlet-fever al, and picture it as a rosy maid with locks of flame, atkinson p. 49. 50 (see suppl. by gout (gicht f) we understand a pain in the limbs, arthritis; in older germ, it was neuter' daz gegihte brichet (breaks) sie' a. heinr. 886. ulr. trist. 1461 'daz gegihte brack ir hend und fiieze^ rab. 1060; hence our' gich

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

it is wanting in the other teut. dialects, but if translated into gothic it would be giugi or giugja; i trace it to the root giugan, and connect it with the words quoted in my gramm. 2, 50 no. 536 (see suppl. our riese is the ohg. risi (0. iv. 12, 61) or riso (n. ps. 32, 16, mhg. rise, mlg. rese (en. 7096, on. risi (the elder edda has it only in grottas. 12, swed. rese, dan. rise, m. nethl. rese, rose (huyd. op st. 3, 33. 306, now reus. to these would correspond a gothic vrisa, as may be gathered from the os. form wriso which i confidently infer from the adj. wrisiuc giganteus, hel. 42, 5. the anglo-saxons seem to have had no analogous ivrisa, as they confine themselves to j?yrs, gigant [and ent. the root of vrisa is unknown to me; it cannot belong to reisan surgere, therefore the ohg. ris

wanting of their having equally prevailed among the other teutonic races. before the creation of heaven and earth, there was an immense chasm called gap (hiatus, gaping, or by way of emphasis gap ginnunga (chasm of chasms, corresponding in sense to the greek p^tto. 1 for, as %ao? means both abyss and darkness, so ginnunga- gap seems also to denote the world of mist, out of whose bosom all things rose. how the covering and concealing hel was likewise conceived of as nifl-hep with yawning gaping jaws, has been shewn above, pp. 312-314. yet this void of space had two extremities opposed to one another, muspell (fire) the southern, and nifl (fog) the northern; from muspellsheim proceed light and warmth, from niflheim darkness and deadly cold. in the middle was a fountain hvergelmir, out of wh

h gives a valuable insight into the nature of these myths. 1* from the sons of grod having mingled with the daughters of men sprang robbers and wrongdoers; and it repented jehovah that he had made man, and he said he would destroy everything on earth. but noah found favour in his eyes, and he bade him build a great ark, and enter therein with his household. then it began to rain, until the waters rose fifteen cubits above the highest mountains, and all that had flesh and breath perished, but the ark floated on the flood. then jehovah stayed the rain, the waters returned from off the earth, and the ark rested on the mountains of ararat. but noah let out first a raven, then a dove, which found no rest for her foot and returned into the ark; and after seven days he again sent forth a dove, wh

all, even of the stories quoted, describe a universal deluge desolating the whole earth: that in which deucalion was rescued affected greece alone, and of such accounts of partial floods there are plenty. philemon and baucis in phrygia (where noah s ark rested, p. 577, had given shelter to the wayfaring gods, and being warned by them, fled up the mountain, and saw themselves saved when the flood rose over the land (ovid. met. 8, 620; they were changed into trees, as askr and embla were trees. a welsh folktale says, that in brecknockshire, where a large lake now lies, there once stood a great city. the king sent his messenger to the sinful inhabitants, to prove them; they heeded not his words, and refused him a lodging. he stept into a miserable hut, in which there only lay a child crying

h the blood of the slain. and the lake mourned; and one evening he called his fish together, and mounted with them into the air. the brigands hearing a din cried: the eim has left his bed, let us collect his fish and hidden treasure. but the fish were gone, and nothing was found at the bottom but snakes, toads and salamanders, which came creeping out and lodged with the ruffian brood. but the eim rose higher and higher, and swept like a white cloud through the air; said the hunters in the woods: what is this murky weather passing over us? and the herdsmen: what white swan is flying in the sky? all night he hung among the stars, at morn the reapers spied him, how that he was sinking, and the white swan became as a white ship, and the ship as a dark drifting cloud. and out of the waters came

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

pedias wherein it is said that the order started in germany in the eighteenth century and ended there. such a story has been copied and recopied without investigation and is without foundation. however, this fallacy is being corrected in new editions of leading encyclopedias such as: encyclopaedia britannica, 14th revised edition; modern encyclopedia; webster's unabridged dictionary; histoire des rose croix; encyclopedia americana; the world book; new standard encyclopedia; concise encyclopedia; progressive reference library; new century dictionary; funk and wagnalls dictionary; winston's cumulative loose-leaf encyclopedia and dictionary. we are more concerned with its introduction into the new world. we find here, too, many books and records which give reliable and precise details of the

over three hundred prominent students of the ancient rosicrucian teachings who examined the official papers, seals and warrants possessed by imperator lewis, and formed the first american council of the order. a report of that session was sent to france, to the body of men who undertook the burden of supporting the foundation work in america, and a few months later the grand council of the ordre rose croix of france recognized the imperator for the order in america. thereafter further organization meetings were held until a point was reached when two officials of the international council of the order visited america, approved of the organization as established here, and, upon their report to the international convention in europe, the american order was made an independent jurisdiction c

. its colleges and university were also incorporated, and a patent was secured from the united states government protecting the name and symbols of the order in the united states and throughout the world. the name and symbols are also registered with many other nations of this jurisdiction. amorc is the only rosicrucian movement in north america having a patent on the symbol of the cross with one rose in its center, which is the true ancient symbol of the order in all lands. therefore, amorc repeats again its statement: it is a part of the worldwide rosicrucian order, most jurisdictions of which use the same name except for slight variations due to translation in foreign languages. it is part of the one and only rosicrucian order that is truly international. it is the only rosicrucian move

america and founder of its second cycle of activity in the western hemisphere.member of the supreme council r.c. of the world. legate of the order in france.minister of the foreign legation. ordained priest of the ashrama in india.honorary councilor of the corda fratres, italy.sri sobhita. symbolic great white lodge. tibet .rex, universitatis illuminati.fellow, andhra university india.chancellor, rose-croix university (set biographical reference on page 125 [10] mrs. may banks-stacey co-founder and first grand matre in u.s.a (see biographical reference on page 123 [11] master kut-hu-mi, the illustrious d. g. m. of tibet (bod-yul) beloved hierophant of the r.c [12] robert fludd robert fludd (1574-1637. english physician, mystic philosopher, and rosicrucian apologist. fludd wrote the brief a

nd mathematics, put forth concepts which had a revolutionary impact on science [14] jacob boehme jacob boehme (1575-1624).german mystical philosopher and rosicrucian. boehme was the author of aurora, a book which inspired ecclesiastical opposition, but provided a profound influence on later philosophical thought [15 [16] above- the plaza and fountain, this view was taken from the promenade of the rose-croix university building and reveals the attractive plaza and the fountain, which at night may be magnificently illuminated. the plaza is the center for pleasant chats. right the rose-croix university building. this beautiful edifice of egyptian architecture is the rose- croix university building, located in rosicrucian park. it houses physics, chemistry, light, radio, and photography labora

HAMIL THE ROSICRUCIAN SEER

ing. to his initiation into a rosicrucian group by the comte de chazal on 12 september 1794 in mauritius. godfrey higgins'anacalypsis(1836) was claimed as a further proof of the continuing tradition. higgins stated that he had been invited to join a templar and rosicrucian order in london. higgins was a freemason and i have no doubt that what he was referring to were themasonicknights templar and rose croix degrees.thelatter is now the 18th degree of the antient and accepted [scottish] rite of freemasonry, which in higgins' time did not exist as a coherent rite in england.therose croix degree was generally worked within knights templar encampments and was variously referred to as the rose croix, rose cross, rouge croix, rosae crucis or rosie cross degree. intensely christian in content the

ose croix degrees.thelatter is now the 18th degree of the antient and accepted [scottish] rite of freemasonry, which in higgins' time did not exist as a coherent rite in england.therose croix degree was generally worked within knights templar encampments and was variously referred to as the rose croix, rose cross, rouge croix, rosae crucis or rosie cross degree. intensely christian in content the rose croix had nothing about it, even in higgins' time or earlier, to link it with the ideas or traditions of rosicrucianism, other than a very confusing set of alternative names! inritualmagicinengland(1970) francis king, without any supporting evidence, claimed a definite lineofcontinuity from sibley to barrett, then through. a pupil of barrett's magicalintroduaion19account taken down exactly as

or counsel or consolation; at length a friend advised her to go to the pious solitary, and tell him her griefs: the woman followed his advice, and went to-him. after she had told him all her troubles, he desired her to wait awhile there until he returned and brought her an answer. she sat down to wait, and the man opening a door, went into his closet. but the woman thinking he stayed a long time, rose up, went to the window in the door, lifted up the little curtain, and looking in, saw him lying on a couch like a corpse; she then immediately went back to her place. at length he came and told her that her husband was in london, in a coffee-house which he named, and that he would return very soon: he then told her also the reason why he had been unable to write..thewoman went home pretty muc

whilst the spirit was present, i was not the least so the moment it was gone, and, on stooping to pick up the small pieces of bottle, i observed round the red spot a circle containing words. even then, by an impulse i could not control, i was all on fire to know what those words were, down on my knees i deciphered with much difficulty..returns blood which is too white for a sacrifice'.thered spot rose above the carpet, the words disappeared, and there only remained a little piece of cold congealed blood: this i removed. in an adjoining room i burnt the band which had been round the bottle, threw away the pieces of bottle, and determined to be more cautious in future.130therosicrucianseeron thebottle-thewater began to change to a thick, dirty-red liquid, and from this there formed, as the w

immediately burned the band. i could not tear it, and i had no meansofdestroying it.thespirit all this time was gradually getting out of the bottle. i could not think what to do. i took the bottle up, threw it down and broke it; the water of course ran all over the carpet, and i thought for a moment that i had got rid of the spirit,buti was mistaken, for from the water, as it lay on the floor, it rose again much larger than before. i went to the door,buti was afraid to open it; then in an instant i thought he might be only visible to me and not to others, and that if i were with other people he would disappear from me, and i tried the door,butcould not open it. i forgot that i had locked it. again i used the form of dismissal and exorcism, but it was of no use. having done this, i asked hi

HANDBOOK OF EGYPTIAN MYTHOLOGY

cal deities of middle egypt, such as thoth and the group of primeval beings later known as the ogdoad of hermopolis, feature in many of the spells. thoth also appears in many of the spells that allude to the conflict between horus and seth and the introduction 15 rescue of the body of osiris. by the time of the coffin texts, all the elite dead could be identified with osiris, the god who died and rose again. literature the same learned class of priest-officials who composed or used the coffin texts were also the writers and readers of middle kingdom literature. the hymns that were sung to deities each dawn in temples and when statues of deities left their sanctuaries during festivals can contain beautiful poetry.30 such hymns were sometimes copied onto papyrus to be enjoyed as literature o

ss. in the outer courtyard the king was represented in reliefs or colossal statues as the champion of maat. the battles that he was shown fighting were sometimes real and sometimes imaginary, but the foreign enemies always represented the forces of chaos.48 the massive pylon gateways resemble defensive structures, but they also stood for the mountains of the eastern horizon, between which the sun rose. the plant-shaped columns of the inner halls formed a stone replica of the marsh where gods were born or reborn. the innermost sanctuary that contained the introduction 21 cult statue was said to be built on the primeval mound, the very place in which the creator first brought forth life. each temple was dedicated to one main deity, but in the new kingdom it became common to group deities int

and k. sowado. sidney: in press. primary sources: pt 508; loyalist instruction; sekhmet litany; brp; setna cycle bat bat was a primeval cow goddess worshipped in the mansion of the sistrum. see also cattle; hathor bata bata was a bull god regarded as a form of seth. see also cattle benu bird (phoenix) in some egyptian creation myths the benu bird is the oldest living creature. when the first land rose out of the dark waters of chaos, the shining benu bird alighted on this primeval mound. its cry was the first sound ever heard. the earliest references to the benu bird seem to describe it as a yellow wagtail, but it was later shown as a type of heron (see figure 11. the word benu probably comes from an egyptian verb meaning to rise and shine. the benu bird may originally have been identified

, and the underworld. she was sometimes equated with hathor mehet-weret, the cow goddess who represented the fertile aspect of the primeval waters (the nun. mehet-weret, nut, and the hippopotamus goddess could all be thought of as giving birth to the creator sun god. in the secret crypts of the temple of ipet at karnak, the hippopotamus goddess was said to give birth to a solar form of osiris who rose again as amun-ra. in the pyramid texts, the reborn king is nourished by the sweet milk of ipy (ipet. during the middle kingdom and second intermediate periods, model hippopotami decorated with marsh flora were placed in tombs and temples. these may represent ipet or taweret as the goddess of the primeval marsh where all life began and the dead hoped to be reborn. the full breasts and belly on

gypt into battle (see period of rule by kings under linear time in mythical time lines. kings could be shown literally upholding the divine order by taking on the heh gods task of supporting the sky. in the pyramid texts of the old kingdom, the king can be identified with the creator who swallows up all the other deities each night. dead kings were also assimilated to osiris, the murdered god who rose again as ruler of the dead. in new kingdom underworld books, the king sometimes joins the sun god in his barque to fight the nightly battle against chaos. living kings could be credited with divine qualities. the boy king tutankhamun was optimistically described as having the courage of seth, the strength of horus, the knowledge of ra, the skill of ptah, and the discernment of thoth. royal-bi

HEAVEN HELL

inquiries into the beliefs of the egyptians concerning the abode of the departed, and the state of the blessed and the damned. the object of all the books of the other world was to provide the dead with a "guide" or "handbook" which contained a description of the regions through which their souls would have to pass on their way to the kingdom of osiris, or to that portion of the sky where the sun rose, and which would supply them with the words of power and magical names necessary for making an unimpeded journey from this world to the abode of the blessed. for a period of two thousand years in the history of egypt, the books of the other world consisted of texts only, but about b.c. 2500 p. viii funeral artists began to represent pictorially the chief features of the "field of peace" or "i

world" always provided that it be clearly understood that the egyptians never believed it to be under the earth. in inventing a situation for the tuat the egyptians appear to have believed that the whole of the habitable world, that is to say, egypt, was surrounded by a chain of mountains lofty and impassable, just like the jebel kaf 2 of muhammadan writers; from one hole in this mountain the sun rose, and in another he set. outside this chain of mountains, but presumably quite close to them, was the region of the tuat; it ran parallel with p. 89 the mountains, and was on the plane either of the land of egypt or of the sky above it. on the outside of the tuat was a chain of mountains also, similar to that which encompassed the earth, and so we may say that the tuat had the shape of a valle

he region of the tuat; it ran parallel with p. 89 the mountains, and was on the plane either of the land of egypt or of the sky above it. on the outside of the tuat was a chain of mountains also, similar to that which encompassed the earth, and so we may say that the tuat had the shape of a valley; and from the fact that it began near the place where the sun set, and ended near the place where he rose, it is permissible to say that the tuat was nearly circular in form. that this is the view taken by the egyptians themselves is proved by the scene which is reproduced in the book of gates (page 303. here we have the body of osiris bent round in a circle, and the hieroglyphics enclosed within it declare that it is the tuat. with the identification of osiris with the tuat we need not deal here

sed the long, dark, and dangerous valley in safety. the same may be said of numbers of the gods, who in very early times were believed to possess a nature which closely resembled that of men and women, and to be in danger of extermination in the tuat. of the gods the only one about whose successful passage of the tuat there was no doubt was ra, or according to the priests of amen, amen-ra, for he rose each morning in the east, and it was manifest to all that he had overcome whatsoever dangers had threatened him in the tuat during the past night. this being so, it became the object of every man to obtain permission to travel in the boat of ra through the tuat, for those who were followers of osiris could disembark when it arrived at his kingdom, and those who wished to remain with ra for ev

e a vast watery mass, in some kind of boat; the belief in the existence of such a boat was absolutely necessary, for unless the fire of the sun was protected from contact with the water of the sky, it would, they argued, be extinguished. so far back as the period when the pyramids of giza were built, the existence of two boats was assumed; in one, called matet, the sun-god sailed from the time he rose p. 95 until noon, and in the other, called sektet, he sailed from noon to sunset. when the conception of the existence of the tuat was evolved, and the belief that the sun-god passed through it each night gained credence, it became necessary to find some means of transport for the god. it was impossible to remove him from his boat, which was, like himself, eternal, hence its name "boat of mil

HELENA BLAVATSKY NIGHTMARE TALES

rer to be at last pronounced. the frenchman himself seemedtransfigured, his grey hair standing on end; his bulky clumsy form seemed to have grown in a few minutes.all theatrical pretence was now gone; there remained but the mesmerizer, aware of his responsibility,unconscious himself of the possible results, studying and anxiously expecting. suddenly frosya, as if liftedby some supernatural force, rose from her reclining posture and stood erect before us, again motionless andstill, waiting for the magnetic fluid to direct her. the frenchman, silently taking the old lady's hand, placed itin that of the somnambulist, and ordered her to put herself en rapport with the gospoja. nightmare talescan the double murder?4 "what seest thou, my daughter" softly murmured the serbian lady "can your spiri

fairest work- dishonoured, in a den of infamy; the littlechildren dead of a contagious disease in an orphanage; my last surviving nephew at sea, no one knew where.a whole house, a home of love and peace, scattered; and i, left alone, a witness of this world of death, ofdesolation and dishonour. the news filled me with infinite despair, and i sank helpless before the wholesale,dire disaster, which rose before me all at once. the shock proved too much, and i fainted. the last thing iheard before entirely losing my consciousness was a remark of the burgmeister "had you, before leavingkioto, telegraphed to the city authorities of your whereabouts, and of your intention of coming home to takecharge of your young relatives, we might have placed them elsewhere, and thus have saved them from their

ss depths of the lake.the water itself, whose surface, illuminated by many lights, had previously been smooth as a sheet of glass,became suddenly agitated, as if a powerful gust of wind had swept over its unruffled face. another chant, anda roll of the drum, and the mountain trembled to its foundation with the cannon-like peals which rolledthrough the dark and distant corridors. the shaman's body rose two yards in the air, and nodding andswaying, sat, self-suspended like an apparition. but the transformation which now occurred in the boychilled everyone, as they speechlessly watched the scene. the silvery cloud about the boy now seemed to lifthim, too, into the air; but, unlike the shaman, his feet never left the ground. the child began to grow, asthough the work of years was miraculously

ard the voice and thepunchinello-like tones, were freed, as by enchantment, from the terrible charm under which they had beenheld. loud roars of laughter, mocking exclamations of half-anger and half-irritation were now heard fromevery corner of the vast theatre. the musicians in the orchestra, with faces still blanched from weird emotion,were now seen shaking with laughter, and the whole audience rose, like one man, from their seats, unable yetto solve the enigma; they felt, nevertheless, too disgusted, too disposed to laugh to remain one moment longerin the building. but suddenly the sea of moving heads in the stalls and the pit became once more motionless, and stoodpetrified, as though struck by lightning. what all saw was terrible enough- the handsome though wild faceof the young artist

HELENA BLAVATSKY THE KEY TO THEOSOPHY

heir idols, put away their shams, and go to work for themselves-nay, there is one little word too much or too many, for he who works for himself had better not work at all; rather let him work himself for others, for all. for every flower of love and charity he plants in his neighbor's garden, a loathsome weed will disappear from his own, and so this garden of the gods-humanity-shall blossom as a rose. in all bibles, all religions, this is plainly set forth-but designing men have at first misinterpreted and finally emasculated, materialized, besotted them. it does not require a new revelation. let every man be a revelation unto himself. let once man's immortal spirit take possession of the temple of his body, drive out the money-changers and every unclean thing, and his own divine humanity

as only passed from the seen world into the unseen; from the knowable into the unknowable. gautama (sans) a name in india. it is that of the prince of kapilavastu, son of sudhodana, the s kya king of a small territory on the borders of nepal, born in the seventh century bc, now called the "savior of the world" gautama or gotama was the sacerdotal name of the s kya family. born a simple mortal, he rose to buddhaship through his own personal and unaided merit; a man-verily greater than any god! gebirol salomon ben jehudah, called in literature avicebron. an israelite by birth, a philosopher, poet, and cabalist; a voluminous writer and a mystic. he was born in the eleventh century at malaga (1021, educated at saragossa, and died at valencia in 1070, murdered by a mohammedan. his fellow-religi

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ofl' but 'appears to have been unwisely active in securing subscribers among people of his own class and remitted their monies to burgoyne. there was a scandal, which greatly affected ayton. davidson and dalton fled to the usa, where, according to waite, davidson continued to run the h.b. of l. 2 i have described the royal oriental order of the sat b'hai as 'a comic pseudo-masonic balloon, which rose a few feet into the air, wobbled briefly and then quietly collapsed without the average member of the craft knowing that the thing had ever existed('fringe masonry in england, 1870-85, aqc, vol. 85, 1972. nevertheless, it recruited a few freemasons without much sense of discrimination during the period 187i -80. after the latter date it fell into the hands of john yarker, a major collector of

sh times, as, like so many others, never intended to be understood by any but initiates, and was a kind of advertisement that those who saw his ms, preceiving their utter inability to understand it, might apply to the monasteries for initiation. at the same time, the whole of alchemy is there. the same remarks apply to raymond lully. very much has been made of the fact of the existence of certain rose nobles which he made for one of [our] edwards. i have seen one. it is said that they have been assayed, and that modern science proved them not to be gold, but a metal so like it, as to pass for it in those days of ignorance. still, he must have known the real thing, and perhaps purposely mixed it with some other metal. there are several "tractatus" or "traitez" without author's name, so that

choosing the first 'proces accuratoire' to work upon, on the letters 79 i this book (i 28pp) was published by william rider and son ltd. only the initials j.k. appear on the title page. kahn's edition of splendor solis, alchemical treatises of solomon trismosin, adept and teacher ojparacelsus bore the kegan paul imprint (1921, 104 pp. 2 'fratrum rosae crucis. pratique des oeuvres des freres de la rose-croix et leur clef pour extraire d'or vir (no.6 in mr r. a. gilbert's hermetica catalogue no. 25, summer 1981. a year after being initiated in the golden dawn's lowest 0= 0 degree and after passing a series of examinations gardner reached the gd.'s second order (ordo rosae rubeae et aureae crucis) and joined its select coterie of ritual magicians. gardner's subsequent unsatisfactory career in

HP LOVECRAFT A DARK LORE

n out yet. knowing that the thing could surely overtake the alert until steam was fully up, he resolved on a desperate chance; and, setting the engine for full speed, ran lightning-like on deck and reversed the wheel. there was a mighty eddying and foaming in the noisome brine, and as the steam mounted higher and higher the brave norwegian drove his vessel head on against the pursuing jelly which rose above the unclean froth like the stern of a daemon galleon. the awful squid-head with writhing feelers came nearly up to the bowsprit of the sturdy yacht, but johansen drove on relentlessly. there was a bursting as of an exploding bladder, a slushy nastiness as of a cloven sunfish, a stench as of a thousand opened graves, and a sound that the chronicler could not put on paper. for an instant

tell him he might make a copy of what parts he needed, thought suddenly of the possible consequences and checked himself. there was too much responsibility in giving such a being the key to such blasphemous outer spheres. whateley saw how things stood, and tried to answer lightly 'wal, all right, ef ye feel that way abaout it. maybe harvard won't be so fussy as yew be' and without saying more he rose and strode out of the building, stooping at each doorway. armitage heard the savage yelping of the great watchdog, and studied whateley's gorilla-like lope as he crossed the bit of campus visible from the window. he thought of the wild tales he had heard, and recalled the old sunday stories in the advertiser; these things, and the lore he had picked up from dunwich rustics and villagers durin

the dog raised its head in a long, lugubrious howl. a change came over the yellow, goatish face of the prostrate thing, and the great black eyes fell in appallingly. outside the window the shrilling of the whippoorwills had suddenly ceased, and above the murmurs of the gathering crowd there came the sound of a panic-struck whirring and fluttering. against the moon vast clouds of feathery watchers rose and raced from sight, frantic at that which they had sought for prey. all at once the dog started up abruptly, gave a frightened bark, and leaped nervously out of the window by which it had entered. a cry rose from the crowd, and dr armitage shouted to the men outside that no one must be admitted till the police or medical examiner came. he was thankful that the windows were just too high to

l. blake's study, a large southwest chamber, overlooked the front garden on one side, while its west windows- before one of which he had his desk -faced off from the brow of the hill and commanded a splendid view of the lower town's outspread roofs and of the mystical sunsets that flamed behind them. on the far horizon were the open countryside's purple slopes. against these, some two miles away, rose the spectral hump of federal hill, bristling with huddled roofs and steeples whose remote outlines wavered mysteriously, taking fantastic forms as the smoke of the city swirled up and enmeshed them. blake had a curious sense that he was looking upon some unknown, ethereal world which might or might not vanish in dream if ever he tried to seek it out and enter it in person. having sent home fo

stant objects on federal hill, a certain huge, dark church most fascinated blake. it stood out with especial distinctness at certain hours of the day, and at sunset the great tower and tapering steeple loomed blackly against the flaming sky. it seemed to rest on especially high ground; for the grimy fa ade, and the obliquely seen north side with sloping roof and the tops of great pointed windows, rose boldly above the tangle of surrounding ridgepoles and chimney-pots. peculiarly grim and austere, it appeared to be built of stone, stained and weathered with the smoke and storms of a century and more. the style, so far as the glass could show, was that earliest experimental form of gothic revival which preceded the stately upjohn period and held over some of the outlines and proportions of t

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

e barrier, rising perpendicularly to a height of two hundred feet like the rocky cliffs of quebec, and marking the end of southward navigation. in the afternoon we entered mcmurdo sound and stood off the coast in the lee of smoking mt. erebus. the scoriac peak towered up some twelve thousand, seven hundred feet against the eastern sky, like a japanese print of the sacred fujiyama, while beyond it rose the white, ghostlike height of mt. terror, ten thousand, nine hundred feet in altitude, and now extinct as a volcano. puffs of smoke from erebus came intermittently, and one of the graduate assistants- a brilliant young fellow named danforth- pointed out what looked like lava on the snowy slope, remarking that this mountain, discovered in 1840, had undoubtedly been the source of poe s image w

t the world s rim. atwood s theodolite observations had placed the height of the five tallest peaks at from thirty thousand to thirty-four thousand feet. the windswept nature of the terrain clearly disturbed lake, for it argued the occasional existence of prodigious gales, violent beyond anything we had so far encountered. his camp lay a little more than five miles from where the higher foothills rose abruptly. i could almost trace a note of subconscious alarm in his words-flashed across a glacial void of seven hundred miles- as he urged that we all hasten with the matter and get the strange, new region disposed of as soon as possible. he was about to rest now, after a continuous day s work of almost unparalleled speed, strenuousness, and results. in the morning i had a three-cornered wire

of the arkham. later, as head of the expedition, i added some remarks to be relayed through the arkham to the outside world. of course, rest was an absurd thought amidst this excitement; and my only wish was to get to lake s camp as quickly as i could. it disappointed me when he sent word that a rising mountain gale made early aerial travel impossible. but within an hour and a half interest again rose to banish disappointment. lake, sending more messages, told of the completely successful transportation of the fourteen great specimens to the camp. it had been a hard pull, for the things were surprisingly heavy; but nine men had accomplished it very neatly. now some of the party were hurriedly building a snow corral at a safe distance from the camp, to which the dogs could be brought for gr

pt an actual rule of strict censorship. the sailor larsen was first to spy the jagged line of witchlike cones and pinnacles ahead, and his shouts sent everyone to the windows of the great cabined plane. despite our speed, they were very slow in gaining prominence; hence we knew that they must be infinitely far off, and visible only because of their abnormal height. little by little, however, they rose grimly into the western sky; allowing us to distinguish various bare, bleak, blackish summits, and to catch the curious sense of fantasy which they inspired as seen in the reddish antarctic light against the provocative background of iridescent ice-dust clouds. in the whole spectacle there was a persistent, pervasive hint of stupendous secrecy and potential revelation. it was as if these star

in it a taint of latent malignity and infinitely evil portent. i was glad when the mirage began to break up, though in the process the various nightmare turrets and cones assumed distorted, temporary forms of even vaster hideousness. as the whole illusion dissolved to churning opalescence we began to look earthward again, and saw that our journey s end was not far off. the unknown mountains ahead rose dizzily up like a fearsome rampart of giants, their curious regularities showing with startling clearness even without a field glass. we were over the lowest foothills now, and could see amidst the snow, ice, and bare patches of their main plateau a couple of darkish spots which we took to be lake s camp and boring. the higher foothills shot up between five and six miles away, forming a range

HP LOVECRAFT CELEPHAIS

passed. then the two rowed to a galley in the harbour, and giving orders to the oarmen, commenced to sail out into the billowy cerenarian sea that leads to the sky. for several days they glided undulatingly over the water, till finally they came to the horizon, where the sea meets the sky. here the galley paused not at all, but floated easily in the blue of the sky among fleecy clouds tinted with rose. and far beneath the keel kuranes could see strange lands and rivers and cities of surpassing beauty, spread indolently in the sunshine which seemed never to lessen or disappear. at length athib told him that their journey was near its end, and that they would soon enter the harbour of serannian, the pink marble city of the clouds, which is built on that ethereal coast where the west wind flo

in the wildest part of this hilly country, so remote that few men could ever have seen it, he found a hideously ancient wall or causeway of stone zigzagging along the ridges and valleys; too gigantic ever to have risen by human hands, and of such a length that neither end of it could be seen. beyond that wall in the grey dawn he came to a land of quaint gardens and cherry trees, and when the sun rose he beheld such beauty of red and white flowers, green foliage and lawns, white paths, diamond brooks, blue lakelets, carven bridges, and red-roofed pagodas, that he for a moment forgot celephais in sheer delight. but he remembered it again when he walked down a white path toward a red-roofed pagoda, and would have questioned the people of this land about it, had he not found that there were n

HP LOVECRAFT DAGON

g food and water, preparatory to an overland journey in search of the vanished sea and possible rescue. on the third morning i found the soil dry enough to walk upon with ease. the odour of the fish was maddening; but i was too much concerned with graver things to mind so slight an evil, and set out boldly for an unknown goal. all day i forged steadily westward, guided by a far-away hummock which rose higher than any other elevation on the rolling desert. that night i encamped, and on the following day still travelled toward the hummock, though that object seemed scarcely nearer than when i had first espied it. by the fourth evening i attained the base of the mound, which turned out to be much higher than it had appeared from a distance, an intervening valley setting it out in sharper reli

lds for a descent, whilst after a drop of a few hundred feet, the declivity became very gradual. urged on by an impulse which i cannot definitely analyse, i scrambled with difficulty down the rocks and stood on the gentler slope beneath, gazing into the stygian deeps where no light had yet penetrated. all at once my attention was captured by a vast and singular object on the opposite slope, which rose steeply about a hundred yards ahead of me; an object that gleamed whitely in the newly bestowed rays of the ascending moon. that it was merely a gigantic piece of stone, i soon assured myself; but i was conscious of a distinct impression that its contour and position were not altogether the work of nature. a closer scrutiny filled me with sensations i cannot express; for despite its enormous

HP LOVECRAFT HERBERT WEST REANIMATOR

een settled a week before we got an accident victim on the very night of burial, and made it open its eyes with an amazingly rational expression before the solution failed. it had lost an arm- if it had been a perfect body we might have succeeded better. between then and the next january we secured three more; one total failure, one case of marked muscular motion, and one rather shivery thing- it rose of itself and uttered a sound. then came a period when luck was poor; interments fell off, and those that did occur were of specimens either too diseased or too maimed for use. we kept track of all the deaths and their circumstances with systematic care. one march night, however, we unexpectedly obtained a specimen which did not come from the potter s field. in bolton the prevailing spirit of

HP LOVECRAFT POETRY AND THE GODS

s of cyene or the sky-inhabiting atlantides, beloved of aphrodite and blessed of pallas, thou hast indeed discovered the secret of the gods, which lieth in beauty and song. 0 prophetess more lovely than the sybil of cumae when apollo first knew her, thou has truly spoken of the new age, for even now on maenalus, pan sighs and stretches in his sleep, wishful to wake and behold about him the little rose-crowned fauns and the antique satyrs. in thy yearning hast thou divined what no mortal, saving only a few whom the world rejects, remembereth: that the gods were never dead, but only sleeping the sleep and dreaming the dreams of gods in lotos-filled hesperian gardens beyond the golden sunset. and now draweth nigh the time of their awakening, when coldness and ugliness shall perish, and zeus s

HP LOVECRAFT THE CALL OF CTHULHU

n out yet. knowing that the thing could surely overtake the alert until steam was fully up, he resolved on a desperate chance; and, setting the engine for full speed, ran lightning-like on deck and reversed the wheel. there was a mighty eddying and foaming in the noisome brine, and as the steam mounted higher and higher the brave norwegian drove his vessel head on against the pursuing jelly which rose above the unclean froth like the stern of a demon galleon. the awful squid-head with writhing feelers came nearly up to the bowsprit of the sturdy yacht, but johansen drove on relentlessly. there was a bursting as of an exploding bladder, a slushy nastiness as of a cloven sunfish, a stench as of a thousand opened graves, and a sound that the chronicler would not put on paper. for an instant t

HP LOVECRAFT THE CRAWLING CHAOS

d on a narrow point of land- or what was now a narrow point of land- fully three hundred feet above what must lately have been a seething vortex of mad waters. on either side of the house there fell a newly washed-out precipice of red earth, whilst ahead of me the hideous waves were still rolling in frightfully, eating away the land with ghastly monotony and deliberation. out a mile or more there rose and fell menacing breakers at least fifty feet in height, and on the far horizon ghoulish black clouds of grotesque contour were resting and brooding like unwholesome vultures. the waves were dark and purplish, almost black, and clutched at the yielding red mud of the bank as if with uncouth, greedy hands. i could not but feel that some noxious marine mind had declared a war of extermination

h angry and tempestuous seas gnawing at wild desolate shores and dashing foam against the tottering towers of deserted cities. and under a ghastly moon there gleamed sights i can never describe, sights i can never forget; deserts of corpselike clay and jungles of ruin and decadence where once stretched the populous plains and villages of my native land, and maelstroms of frothing ocean where once rose the mighty temples of my forefathers. mound the northern pole steamed a morass of noisome growths and miasmal vapours, hissing before the onslaught of the ever-mounting waves that curled and fretted from the shuddering deep. then a rending report dave the night, and athwart the desert of deserts appeared a smoking rift. still the black ocean foamed and gnawed, eating away the desert on either

uch from those nightmare waves to help them now. so the ocean ate the last of the land and poured into the smoking gulf, thereby giving up all it had ever conquered. from the new-flooded lands it flowed again, uncovering death and decay; and from its ancient and immemorial bed it trickled loathsomely, uncovering nighted secrets of the years when time was young and the gods unborn. above the waves rose weedy remembered spires. the moon laid pale lilies of light on dead london, and paris stood up from its damp grave to be sanctified with star-dust. then rose spires and monoliths that were weedy but not remembered; terrible spires and monoliths of lands that men never knew were lands. there was not any pounding now, but only the unearthly roaring and hissing of waters tumbling into the rift

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

nder of the world and the pride of all mankind was sarnath the magnificent. of polished desert-quarried marble were its walls, in height three hundred cubits and in breadth seventy-five, so that chariots might pass each other as men drove them along the top. for full five hundred stadia did they run, being open only on the side toward the lake where a green stone sea-wall kept back the waves that rose oddly once a year at the festival of the `destroying of lb. in sarnath were fifty streets from the lake to the gates of the caravans, and fifty more intersecting them. with onyx were they paved, save those whereon the horses and camels and elephants trod, which were paved with granite. and the gates of sarnath were as many as the landward ends of the streets, each of bronze, and flanked by th

s it was always spring. there ran little streams over bright pebbles, dividing meads of green and gardens of many hues, and spanned by a multitude of bridges. many were the waterfalls in their courses, and many were the hued lakelets into which they expanded. over the streams and lakelets rode white swans, whilst the music of rare birds chimed in with the melody of the waters. in ordered terraces rose the green banks, adorned here and there with bowers of vines and sweet blossoms, and seats and benches of marble and porphyry. and there were many small shrines and temples where one might rest or pray to small gods. each year there was celebrated in sarnath the feast of the destroying of lb, at which time wine, song, dancing, and merriment of every kind abounded. great honors were then paid

HP LOVECRAFT THE LURKING FEAR

from whichever direction it had approached? with what manner of far-reaching tentacles did it prey? or did it know that i was the leader, and saved me for a fate worse than that of my companions? in the midst of these reflections, as if dramatically arranged to intensify them, there fell nearby a terrific bolt of lightning followed by the sound of sliding earth. at the same time the wolfish wind rose to demoniac crescendos of ululation. we were sure that the one tree on maple hill had been struck again, and munroe rose from his box and went to the tiny window to ascertain the damage. when he took down the shutter the wind, and rain howled deafeningly in, so that i could not hear what he said; but i waited while he leaned out and tried to fathom nature's pandemonium. gradually a calming of

and solitary. the scene of my excavations would alone have been enough to unnerve any ordinary man. baleful primal trees of unholy size, age, and grotesqueness leered above me like the pillars of some hellish druidic temple; muffling the thunder, hushing the clawing wind, and admitting but little rain. beyond the scarred trunks in the background, illumined by faint flashes of filtered lightning, rose the damp ivied stones of the deserted mansion, while somewhat nearer was the abandoned dutch garden whose walks and beds were polluted by a white, fungous, foetid, over-nourished vegetation that never saw full daylight. and nearest of all was the graveyard, where deformed trees tossed insane branches as their roots displaced unhallowed slabs and sucked venom from what lay below. now and then

oose earth of the landslide region on the latter eminence. the afternoon of my search brought nothing to light, and dusk came as i stood on maple hill looking down at the hamlet and across the valley to tempest mountain. there had been a gorgeous sunset, and now the moon came up, nearly full and shedding a silver flood over the plain, the distant tant mountainside, and the curious low mounds that rose here and there. it was a peaceful arcadian scene, but knowing what it hid i hated it. i hated the mocking moon, the hypocritical plain, the festering mountain, and those sinister mounds. everything seemed to me tainted with a loathsome contagion, and inspired by a noxious alliance with distorted hidden powers. presently, as i gazed abstractedly at the moonlit panorama, my eye became attracted

HP LOVECRAFT THE MUSIC OF ERICH ZANN

curtained window and listening shudderingly. then i half fancied i heard a sound myself; though it was not a horrible sound, but rather an exquisitely low and infinitely distant musical note, suggesting a player in one of the neighboring houses, or in some abode beyond the lofty wall over which i had never been able to look. upon zann the effect was terrible, for, dropping his pencil, suddenly he rose, seized his viol, and commenced to rend the night with the wildest playing i had ever heard from his bow save when listening at the barred door. it would be useless to describe the playing of erich zann on that dreadful night. it was more horrible than anything i had ever overheard, because i could now see the expression of his face, and could realize that this time the motive was stark fear

HP LOVECRAFT THE NAMELESS CITY

uildings. i saw that the city had been mighty indeed, and wondered at the sources of its greatness. to myself i pictured all the spendours of an age so distant that chaldaea could not recall it, and thought of sarnath the doomed, that stood in the land of mnar when mankind was young, and of ib, that was carven of grey stone before mankind existed. all at once i came upon a place where the bedrock rose stark through the sand and formed a low cliff; and here i saw with joy what seemed to promise further traces of the antediluvian people. hewn rudely on the face of the cliff were the unmistakable facades of several small, squat rock houses or temples; whose interiors might preserve many secrets of ages too remote for calculation, though sandstorms had long effaced any carvings which may have

r pictured history was allegorical, perhaps shewing the progress of the race that worshipped them. these creatures, i said to myself, were to men of the nameless city what the she-wolf was to rome, or some totem-beast is to a tribe of indians. holding this view, i could trace roughly a wonderful epic of the nameless city; the tale of a mighty seacoast metropolis that ruled the world before africa rose out of the waves, and of its struggles as the sea shrank away, and the desert crept into the fertile valley that held it. i saw its wars and triumphs, its troubles and defeats, and afterwards its terrible fight against the desert when thousands of its people- here represented in allegory by the grotesque reptiles- were driven to chisel their way down though the rocks in some marvellous manner

the countless ages through which these relics had kept a silent deserted vigil. suddenly there came another burst of that acute fear which had intermittently seized me ever since i first saw the terrible valley and the nameless city under a cold moon, and despite my exhaustion i found myself starting frantically to a sitting posture and gazing back along the black corridor toward the tunnels that rose to the outer world. my sensations were like those which had made me shun the nameless city at night, and were as inexplicable as they were poignant. in another moment, however, i received a still greater shock in the form of a definite sound- the first which had broken the utter silence of these tomb-like depths. it was a deep, low moaning, as of a distant throng of condemned spirits, and cam

HP LOVECRAFT THE PICTURE IN THE HOUSE

till be inhabited, despite its isolation and general neglect. however, my rapping evoked no response, so after repeating the summons i tried the rusty latch and found the door unfastened. inside was a little vestibule with walls from which the plaster was falling, and through the doorway came a faint but peculiarly hateful odor. i entered, carrying my bicycle, and closed the door behind me. ahead rose a narrow staircase, flanked by a small door probably leading to the cellar, while to the left and right were closed doors leading to rooms on the ground floor. leaning my cycle against the wall i opened the door at the left, and crossed into a small low-ceiled chamber but dimly lighted by its two dusty windows and furnished in the barest and most primitive possible way. it appeared to be a ki

HP LOVECRAFT THE QUEST OF IRANON

y were harsh and glaring, while the lights of aira shine as softly and magically as shone the moonlight on the floor by the window where iranon's mother once rocked him to sleep with song. but oonai was a city of lutes and dancing, so iranon and romnod went down the steep slope that they might find men to whom sings and dreams would bring pleasure. and when they were come into the town they found rose-wreathed revellers bound from house to house and leaning from windows and balconies, who listened to the songs of iranon and tossed him flowers and applauded when he was done. then for a moment did iranon believe he had found those who thought and felt even as he, though the town was not a hundredth as fair as aira. when dawn came iranon looked about with dismay, for the domes of oonai were n

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

aler's office, and still another, at the eastward extremity of the square near the river an office d the town's only industry- the marsh refining company. there were perhaps ten people visible, and four or five automobiles and motor trucks stood scattered about i did not need to be told that this was the civic centre of innsmouth. eastward i could catch blue glimpses of the harbour, against which rose the decaying remains of three once beautiful georgian steeples. and toward the shore on the opposite bank of the river i saw the white belfry surmounting what i took to be the marsh refinery. for some reason or other i chose to make my first in-quiries at the chain grocery, whose personnel was not likely to be native to innsmouth. i found a solitary boy of about seventeen in charge, and was p

. building stood on the steep river bluff near a bridge and an open confluence of streets which i took to be the earliest civic center, displaced after the revolution by the present town square. re-crossing the gorge on the main street bridge, i struck a region of utter desertion which somehow made me shud-der. collapsing huddles of gambrel roofs formed a jagged and fantastic skyline, above which rose the ghoulish, decapitated steeple of an ancient church. some houses along main street were tenanted, but most were tightly boarded up. down unpaved side streets i saw the black, gaping windows of deserted hovels, many of which leaned at perilous and incredible angles through the sinking of part of the foundations. those windows stared so spectrally that it took courage to turn eastward toward

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

per found me still held inert in the chains of stark horror "carter--hurry! it's no use--you must go--better one than two--the slab" a pause, more clicking, then the faint voice of warren "nearly over now--don't make it harder--cover up those damned steps and run for your life--you're losing time--so long, carter--won't see you again" here warren's whisper swelled into a cry; a cry that gradually rose to a shriek fraught with all the horror of the ages "curse these hellish things--legions--my god! beat it! beat it! beat it" after that was silence. i know not how many interminable eons i sat stupefied; whispering, muttering, calling, screaming into that telephone. over and over again through those eons i whispered and muttered, called, shouted, and screamed "warren! warren! answer me--are y

HP LOVECRAFT THE STREET

s and graceful stairs, and sensible, pleasing furniture, china, and silver, brought from the mother land. so the street drank in the dreams of a young people and rejoiced as its dwellers became more graceful and happy. where once had been only strength and honour, taste and learning now abode as well. books and paintings and music came to the houses, and the young men went to the university which rose above the plain to the north. in the place of conical hats and small-swords, of lace and snowy periwigs, there were cobblestones over which clattered many a blooded horse and rumbled many a gilded coach; and brick sidewalks with horse blocks and hitching-posts. there were in that street many trees: elms and oaks and maples of dignity; so that in the summer, the scene was all soft verdure and

al hats and small-swords, of lace and snowy periwigs, there were cobblestones over which clattered many a blooded horse and rumbled many a gilded coach; and brick sidewalks with horse blocks and hitching-posts. there were in that street many trees: elms and oaks and maples of dignity; so that in the summer, the scene was all soft verdure and twittering bird-song. and behind the houses were walled rose-gardens with hedged paths and sundials, where at evening the moon and stars would shine bewitchingly while fragrant blossoms glistened with dew. so the street dreamed on, past wars, calamities, and change. once, most of the young men went away, and some never came back. that was when they furled the old flag and put up a new banner of stripes and stars. but though men talked of great changes

nd some never came back. that was when they furled the old flag and put up a new banner of stripes and stars. but though men talked of great changes, the street felt them not, for its folk were still the same, speaking of the old familiar things in the old familiar accounts. and the trees still sheltered singing birds, and at evening the moon and stars looked down upon dewy blossoms in the walled rose-gardens. in time there were no more swords, three-cornered hats, or periwigs in the street. how strange seemed the inhabitants with their walking-sticks, tall beavers, and cropped heads! new sounds came from the distance first strange puffings and shrieks from the river a mile away, and then, many years later, strange puffings and shrieks and rumblings from other directions. the air was not q

then came days of evil, when many who had known the street of old knew it no more, and many knew it who had not known it before, and went away, for their accents were coarse and strident, and their mien and faces unpleasing. their thoughts, too, fought with the wise, just spirit of the street, so that the street pined silently as its houses fell into decay, and its trees died one by one, and its rose-gardens grew rank with weeds and waste. but it felt a stir of pride one day when again marched forth young men, some of whom never came back. these young men were clad in blue. with the years, worse fortune came to the street. its trees were all gone now, and its rose-gardens were displaced by the backs of cheap, ugly new buildings on parallel streets. yet the houses remained, despite the rav

idden badges linger and listen about such places as petrovitch s bakery, the squalid rifkin school of modern economics, the circle social club, and the liberty cafe. there congregated sinister men in great numbers, yet always was their speech guarded or in a foreign tongue. and still the old houses stood, with their forgotten lore of nobler, departed centuries; of sturdy colonial tenants and dewy rose-gardens in the moonlight. sometimes a lone poet or traveler would come to view them, and would try to picture them in their vanished glory; yet of such travelers and poets there were not many. the rumour now spread widely that these houses contained the leaders of a vast band of terrorists, who on a designated day were to launch an orgy of slaughter for the extermination of america and of all

HP LOVECRAFT THE TOMB

o resume perfect openness in going to the vault; confident that no one could witness my entrance. for a week i tasted to the full joys of that charnel conviviality which i must not describe, when the thing happened, and i was borne away to this accursed abode of sorrow and monotony. i should not have ventured out that night; for the taint of thunder was in the clouds, and a hellish phosphoresence rose from the rank swamp at the bottom of the hollow. the call of the dead, too, was different. instead of the hillside tomb, it was the charred cellar on the crest of the slope whose presiding demon beckoned to me with unseen fingers. as i emerged from an intervening grove upon the plain before the ruin. i beheld in the misty moonlight a thing i had always vaguely expected. the mansion, gone for

HP LOVECRAFT THE TREE

ch grew by the tomb, near the head of kalos, they also spoke. the wind shrieked more horribly, and both the syracusans and the arcadians prayed to aiolos. in the sunshine of the morning the proxenoi led the tyrant's messengers up the slope to the abode of the sculptor, but the night wind had done strange things. slaves' cries ascended from a scene of desolation, and no more amidst the olive grove rose the gleaming colonnades of that vast hall wherein musides had dreamed and toiled. lone and shaken mourned the humble courts and the lower walls, for upon the sumptuous greater peri-style had fallen squarely the heavy overhanging bough of the strange new tree, reducing the stately poem in marble with odd completeness to a mound of unsightly ruins. strangers and tegeans stood aghast, looking fr

HP LOVECRAFT THE WHITE SHIP

dge of moonbeams. the man who had beckoned now spoke a welcome to me in a soft language i seemed to know well, and the hours were filled with soft songs of the oarsmen as we glided away into a mysterious south, golden with the glow of that full, mellow moon. and when the day dawned, rosy and effulgent, i beheld the green shore of far lands, bright and beautiful, and to me unknown. up from the sea rose lordly terraces of verdure, tree-studded, and shewing here and there the gleaming white roofs and colonnades of strange temples. as we drew nearer the green shore the bearded man told me of that land, the land of zar, where dwell all the dreams and thoughts of beauty that come to men once and then are forgotten. and when i looked upon the terraces again i saw that what he said was true, for a

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

to find the enchanted regions of his boyhood dreams, where galleys sail up the river oukranos past the gilded spires of thran, and elephant caravans tramp through perfumed jungles in kied, beyond forgotten palaces with veined ivory columns that sleep lovely and unbroken under the moon. now, intoxicated with wider visions, he scarcely knew what he sought thoughts of infinite and blasphemous daring rose in his mind, and he knew he would face the dreaded guide without fear, asking monstrous and terrible things of him. all at once the pageant of impressions seemed to achieve a vague kind of stabilization. there were great masses of towering stone, carven into alien and incomprehensible designs and disposed according to the laws of: some unknown, inverse geometry. light filtered from a sky of n

was so, for the shape had spoken to his mind without sound or language. and though the name it uttered was a dreaded and terrible one, randolph carter did not flinch in fear. instead, he spoke back, equally without sound or language, and made those obeisances which the hideous necronomicon had taught him to make. for this shape was nothing less than that which all the world has feared since lomar rose out of the sea, and the children of the fire mist came to earth to teach the elder lore to man. it was indeed the frightful guide and guardian of the gate 'umr at-tawil, the ancient one, which the scribe rendereth the prolonged of life. the guide knew, as he knew all things, of carter's quest and coming, and that this seeker of dreams and secrets stood before him unafraid. there was no horror

a thousandfold. the strange lights seemed to hold the quality of the most impenetrable blacknesses heaped upon blacknesses while about the ancient ones, so close on their pseudo-hexagonal thrones, there hovered an air of the most stupefying remoteness. then he felt himself wafted into immeasurable depths, with waves of perfumed warmth lapping against his face. it was as if he floated in a torrid, rose-tinctured sea; a sea of drugged wine whose waves broke foaming against shores of brazen fire. a great fear clutched him as he half saw that vast expanse of surg-ing sea lapping against its far off coast. but the moment of silence was broken- the surgings were speaking to him in a language that was not of physical sound or articulate words "the man of truth is beyond good and evil" in-toned vo

yes had been so irresistibly drawn, there appeared the outline of a titanic arch not unlike that which he thought he had glimpsed so long ago in that cave within a cave, on the far, unreal surface of the three-dimensioned earth. he realized that he had been using the silver key- moving it in accord with an unlearned and instinctive ritual closely akin to that which had opened the inner gate. that rose-drunken sea which lapped his cheeks was, he realized, no more or less than the adamantine mass of the solid wall yielding before his spell, and the vortex of thought with which the ancient ones had aided his spell. still guided by instinct and blind deter-mination, he floated forward- and through the ultimate gate. chapter four randolph carter's advance through the cyclopean bulk of masonry w

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ge, he shuts his eyes and repeats "magic time, magic time, magic time" why does he do that? i'm sure he'd be just as effective without it, but he believes this gives him a boost. bette davis had a little gold beetle that she carried with her for luck. carole lombard had a little, smooth, white stone that clark gable had given her, and she carried it with her everywhere. and gloria swanson had her rose. liberace would be just as much fun without his candelabra. you can say that that's his trademark, but why does he need his trademark? it's as if to say "this is me; without the candelabra i'm not me" and nobody thinks twice about this. the practice of this level of witchcraft is very common. i'm not calling it real witchcraft, but there's a parallel. people say there's power in prayer. praye

good luck. don't just take the ashes and throw them out in the trash. you must treasure these things; they're potent. 5. charmed sleep spellcasters use an enormous amount of energy, and in order to insure that the energy is restored, charmed sleep is essential. this is attained through a simple ritual. place a desert turtle under your bed. put fresh mint leaves inside your pillow-case and place a rose-tinted crystal glass filled with water next to your bed. three bright yellow daffodils are set up at your window. light three blue candles and let them flame for one hour while you're getting ready to go to bed. then draw a protective white chalk circle around the bed. once between the covers you say "sandoz" eight times. sleep in the nude or it doesn't work. witchcraft hinges on desire, and

INITIATION INTO HERMETICS

and guard it. one operates in the same way with the other four special fluid condensers destined to influence by the elements. the necessary plants are: for the fire element: onion, garlic, pepper, mustard seed or powder. this fluid condenser must not come in contact with the body, especially the eyes, because of their sensitivity. for the air element: hazel nut, leaves or bark, juniper berries, rose blossoms or leaves, cherry bark or leaves. for the water element: oats or straw, rapeseed, eventually turnip, sugar beet, peony blossoms or leaves, cherry leaves or bark. for the earth element: parsley roots, leaves or seed, caraway seed, plantago leaves, carnation flower, or balm-mint. from the point of view of a layman the recipes quoted here will appear as a dreadful pell-mell, and from th

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

asons begin and end with thy dance, for thy hand doth command the millstones of time. thous dost reveal the mystery of faith, for thou bearest the image of both truth and lie: the speaking mirror and the silent mask. the covine should knell before the lord to make offerings of imaginal or mental sacrifice- before thee we offer the earth sign, drawn in grain and serpent-skin. upon thine altar, the rose-strewn grave, we offer the sacrifice of images, here wrought in our mind for thy pleasure and honour- a broken idol of clay, offered in the name of every pantheon; the scriptures forsworn by every faith the scrolls that tell of each trespass d law; a child, naked of chrisom, innocent of faith and promised to none; a severed head from the holiest of men; a skull from a horse that knew no morta

IRISH WITCHCRAFT AND DEMONOLOGY

word during the proceedings the castle and all it contained p. 71 would sink to the bottom of the lake. urged on by curiosity she gave the required promise, and he commenced. muttering a spell as he stood before her, feathers sprouted thickly over him, his face became contracted and hooked, a corpse-like smell filled the air, and winnowing the air with beats of its heavy wings a gigantic vulture rose in his stead, and swept round and round the room as if on the point of pouncing upon her. the lady controlled herself through this trial, and another began. the bird alighted near the door, and in less than a minute changed, she saw not how, into a horribly deformed and dwarfish hag, who, with yellow skin hanging about her face, and cavernous eyes, swung herself on crutches towards the lady

ISIS UNVEILED

reli^on of christ that the author attacks, but the artificial system fa theology. we will allow him to illustrate the position in his own language, and quote from his preface" when vampires were discovered by the acumen of any observer" he says "they were, we are told, ignominiously killed by a stake being driven through the body; but experience showed them to have such temunty of life that they rose again and again, notwithstanding renewed impalement, and were not ultimately laid to rest till wholly burned. in like manner, the regenerated heathendom, which dominates over the followers of jesus of nazareth, has risen again and again, after bang transfixed. still cherished by the many, it is denounced by the few. amongst other accusers, i raise my voice against the paganism which exists so

ated the theurgy of lambliehiu. the logos, or word of the gospel digitizecoy google pagan origin op cathouc ritual 85 aecording to john, was a gnostic personificatioa. clement of alexandria. origen, and others of the fathers drank deeply from the fountains of philosophy. the ascetic idea which carried away the church was like that whidi was practised by flotinus. all through the middle ages there rose up men who accepted the interior doctrines which were pro- mulgated by the renowned teacher of the academy* to substantiate our accusation that the latin church first despoiled the kabalists and theurgists of their magical rites and ceremonies, before hurling anathemas upon their devoted heads, we will now translate for the reader fragments from the forms of exorcimt employed by kabalists and

rees. see, her cheeks resuming their color, her eyes, whose lids tremble as if they were about to open; her lips quiver as if about to speak; she is sleeping, i tell you; and hold! see, she moves. kaltaiahl rise and walkl "hardly had krishna spoken, when the breathing, wannth, move- ment and life returned little by little into the corpse, and the young girl, obeying the injunction of the demigod, rose from her couch and re- digitizecoy google 2tt isis dnveiled joined her companioiu. but the crowd marvded and cried out 'this is a god, since death is no more for him than sleep* all such parables are enforced upon christians with the addition ot dogmas which, in their eztraordinaiy character, leave far behind them the wildest conceptions of heathenism. the christians, in order to believe in a

gard as a premonition of the three days' sepulture of jesus whidi pre- ceded his reauirectioq though the statement of the three days is as fanciful as much of the rest, and adopted to fit the well-known threat to destn^ the temple and rebuild it again in tkree days. between hia burial and alleged resurrection there intervened but one day the jewish sab- bath as he was buried on friday evening and rose to life at dawn on sunday. however, whatever oth^ circumstance may be regarded as a prophecy, the story of jonah cannot be made to answer the purpose 'big fish' is cetus, the latinized form of ketos (k^tos, and ketos is dagon, poseidon, the feminine form of it being keton atar-gatis the syrian goddess, and venus, of askalon" the figure or bust of der- ketos, or astarte, was generally represen

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

p everywhere when offered especially when encountered by foreigners and americans. preface to the first edition his book, which now leaves our hands, concentrates in a small compass the results of very considerable labour, and the diligent study of very many books in languages living and dead. it purports to be a history (for the first time treated seriously in english) of the famous order of the rose-cross, or of the rosicrucians. no student of the occult philosophy need, however, fear that we shall not most carefully keep guard standing sentry (so to speak) not only over this, which is, by far, the pre-eminent, but also over those other recondite systems which are connected with the illustrious rosicrucians. an accomplished author of our own period has remarked that, he who deals in the

re in staffordshire. r. plot, who was a very well-known and reliable man, and a painstaking antiquary and writer of natural history, in his history of staffordshire, published by him in the time of charles the second, relates the following strange story: that a countryman was employed, at the close of a certain dull summer s day, in digging a trench in a field in a valley, round which the country rose into sombre, silent woods, vocal only with the quaint cries of the infrequent magpies. it was some little time after the sun had sunk, and the countryman was just about giving over his labour for the day. dr. plot say that, in one or two of the last languid strokes of his pick, the rustic came upon something stony and hard, which struck a spark, clearly visible in the increasing gloom. at thi

in fear than through courage, noisily with his feet descended the remainder of the stairs; and the light grrew brighter and brighter as he approached, until at last, at another turn, he came upon a square chamber, built up of large hewn ancient stones. he stopped, silent and awe-struck. here was a flagged pavement and a somewhat lofty roof, gathering up into a centre; in the groins of which was a rose, carved exquisitely in some dark stone or marble. but what was this poor man s fright when, making another sudden turn, from between the jambs, and from under the large archivolt of a gothic stone portal, light streamed out over him with inexpressible brilliancy, shining over everything, and lighting up the place with brilliant radiance, like an intense golden sunset! he started back. then hi

or vehicle through which it is made manifest, the lord intended to be pure. and it was not purposed, in the divine arrangement, that men should grow again down to the earth. it is for other purposes that the stars, in their attraction, have raised man on his feet, instead of abandoning him to the all-fours that were the imperfect tentatives of nature until life, through the supernatural impulse, rose above its original condemned level base and relegate. we of the secret knowledge do wrap ourselves in mystery, to avoid the objurgation and importunity or violence of those who conceive that we cannot be philosophers unless we put our knowledge to some ordinary worldly use. there is scarcely one who thinks about us who does not believe that our society has no existence; because, as he truly d

(like spiders. now of the lisses, as we shall elect to call them. they toil not like bees (scarab i; neither do they spin like spiders (arachnid. to be wise is to be enlightened. lux is the logos by whom all things were made; and the logos is rasit r.s.t: r.s.t= 6oo; and lux makes lucis; then lx, x= 666. again, l= 50, w v= 6, c s= 300, y i= 10, c s= 300= 666. the fleur-de-lis is the lotus (water-rose, the flower* the full quotation is the following: consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet i say unto you, that even solomon (here steps in some of the lore of the masonic order) in all his glory was not arrayed (or exalted, or dignified, as it is more correctly rendered out of the original) like one of these (st. matt. vi. 28. 44 the rosic

JESSUP MK THE CASE FOR THE UFO

re. s-m ships or arks "burning bituminous matter" fell during a thunderstorm in july, 1681, upon the deck fo the english vessel albemarle. the jagged pieces of ice which fell at orkney, july 24, 1818, had a strong sulphurous odor; and also the coke or what looked like coke which fell at mortree, france, april 24, 1887, with which fell a sulphurous substance. and. the enormous "round things" which rose from the ocean, near victoria: whether we accept that they were superconstructions, or something else, including perhaps imagination, it was reported that they spread a "stench of sulfur" if they smelled like that, they could not have been too distant, could they? l-m ships on under sea exploration, stayed too long, gathered a "coat" on shield edge. burned it off at surface. ice gathered on v

it. there were several patrol craft and many fishermen about, and everyone was interested in whether a depth charge would be dropped. to the surprise of everyone the airship neither circled nor bombed. instead, she shot upwards and disappeared into the clouds. the ship was not seen again by the watchers in the patrol and fishing boats and her happy crew was not heard of again, by anybody. the l-8 rose to 2,500 feet and drifted for two and one-half hours, and then came down on a california beach, almost striking two fishermen, who grabbed her towing lines and tried to hold her. they looked inside the gondola and found it empty. the craft tore out of their hands and drifted against a cliff, until one of her depth charges loosened and dropped, after which she soared over the cliff and later m

it all the while, but when it disappeared the sky was left calm and clear. on july 14, in the early evening, something that looked like an ordinary cloud, several miles long, seemed to take fire, burning with a bluish flame, lasting fifteen minutes, and twice repeated for shorter intervals. mothership, inductor left running while discharging scouts, then, ran-off over charge. an elliptical sphere rose and fell over edinburgh on june 21, 1787, and disappeared behind clouds. on december 26, 1785, edinburg was, at nine o'clock pm, illuminated as bright as day by a sphere with a sort of cone shaped attachment. this was seen in a number of distant places. cone was measure-marker on tracker-scout ship. jacob bee's diary records a "comet" that "appeared" at 4:45 pm on december 20, 1689 "first in

he shape of a long fiery beam, in the country of leicester, england. imploded& burning ship-frame, some expierimentals (sic) were faulty and actually burned whole "alfoat"(sic) this weird report is dated ad 1322. in the first hour of the night of november 4, after 7:00 pm, there was seen in the sky over uxbridge, england, a pillar of fire of the size of a small boat, pallid and livid in color. it rose from the south, crossed the sky with a slow and grave motion, and went northward. out of the front of the pile of fervent red flame burst forth with great beams of light many beholders saw it in collision, and there came sounds of fearful combat, and sounds of crashes "buja" matthew, of paris, says: on july 24, ad, 1239, at the vigil of saint james, in the dusk, but not when the stars came ou

ght. the direction of the currents was always uphill. one man and his family were deluged by a wave of water and they said the wave was about fifteen feet high and was icy cold. stones weighing several hundred pounds were lifted from the ground and carried along for some distance. there is an accredited statement that a stone weighing two tons fell from this storm into a field belonging to mr. s. rose, but it was impossible to determine from whence it came. these six ufo's were seen and drawn by astronomer barnard, october 14, 1882, and were only 6 from the head of the great comet of 1882. they were accompanied by a spindle-shaped object, looking like a "mother ship" only a few degrees away. this comet had a tail which preceded it, and a complicated head which contained moving parts. schmi

K AMBER THE BASICS OF MAGICK

ounding yourself with a particular color will tend to produce the specific psychological effect described in the chart. that quality of color is useful in magick ritual .pa (next page) colors of the aura black malice dark gray depression pale gray fear brown materialism muddy gray selfishness or dull rust red energy bright red anger and force dirty red passion and sensuality dull red selfish love rose unselfish love orange pride orange cloud irritability bright orange noble indignation yellow intellect yellow-green low intellect earthy yellow selfish thought lemmon high intellect bright gold logical thinking brt. red-yel. spiritual thought green empathy gray-green deceit, jealously greenish-brown jealousy emerald green unselfish resourcefulness the basics of magick get any book for free on

eatments; serious ills will require many treatments over time. psychic healing should always be combined with medical care and treatment. it does not replace doctors, medicine, or hospitals, since different levels (worlds) are involved. in creative visualization, we visualize the person being well. it may be helpful to utilize the appropriate color from the aura chart (such as bright apple-green, rose pink, or white) sent as a beam to the person or as a cloud surrounding him. this technique can be extended to include a simple kind of yoga in which we feel energy sent as we exhale explosively; the energy sent either via the breath or from one of the chakras such as the solar plexus. sometimes in absent healing it is helpful to arrange a time for treatment in advance, asking your subject to

KETAB E SIYAH

ged by him that was our brother" thus did michael win the hearts of heaven's hosts, turning them against their vice-regent and rousing them to perverse rebellion and to their ruinous defeat. they raised their voices in a cry calling for terrible vengeance against me in their cankered envy, eating at their souls from within and making virtue into vice. thus fell the dominion of the elohim. gabriel rose high above the elohim below and, upon swift wings of purest gold, flew straight and quick to the silver spire that was the eternal tower where god held court upon his pristine throne. before that august minaret did he alight upon the earth and thence enter in by gates of pearl, stolen from the ancient, coral shell that armoured the back of that primal beast, most archaic and fearful leviathan

ged by him that was our brother" thus did michael win the hearts of heaven's hosts, turning them against their vice-regent and rousing them to perverse rebellion and to their ruinous defeat. they raised their voices in a cry calling for terrible vengeance against me in their cankered envy, eating at their souls from within and making virtue into vice. thus fell the dominion of the elohim. gabriel rose high above the elohim below and, upon swift wings of purest gold, flew straight and quick to the silver spire that was the eternal tower where god held court upon his pristine throne. before that august minaret did he alight upon the earth 73 and thence enter in by gates of pearl, stolen from the ancient, coral shell that armoured the back of that primal beast, most archaic and fearful leviat

these words "breath, the spirit of life, give motion to these noble limbs and make pulse the heart of this our creature, tomorrow's hope, nephilim. may the life-giving wind suffuse its being that its noble purpose might be fulfilled, that which now i name man" for moments more this man was still, unmoving within the angel's hands. then, as the sighing breeze grabbed at his hair, the breast of man rose and fell as he first breathed of its air. now standing, blinking, shaking, stretching, he too tested the form that i had made him and banished sleep's sluggish grasp. now, set upon the ground, he ran hither-thither, chasing birds and beetles alighting, then flying the eager hand of man, else plucking some bright blossom that enchanted the young eyes that beheld its colour. now his gaze was dr

on with the kindling flames of dawn. now ishtar spoke a charm and led new hearts of new creation to thoughts of love's burning embrace. now laughing gambol elapsed into play more laden with rich desire. playful catches turn to caresses, tackles by the river become kisses and at last they lie beneath the leafy pavilion of trees, enjoined in love's art as the birds of that park saluted the sun that rose upon the morn of an day unknown and great: upon the age of the nephilim! all sense then left my wearied limbs, my sight was dimmed, my hearing quiet, all perfume of new rain, and the breeze's touch faded from my knowledge and i slept, exhausted by the rigour of the toil of the night. ishtar, then, turned to baalzebub, speaking instructions to the sable angel. thus spoke the queen of love to b

l but to rule. then, for the first time i embraced my daughter and son as a parent and held them to me, weeping that i had first forsaken them to the cunning tongues of heaven, and wept with joy, feeling the new life that stirred within the womb of woman and the brave new race of gods that it promised to me. yet i could not tarry longer within the garden and no more could the nephilim race for no rose the sun that banished darkness to the shadowed west and betrayed my presence and my deeds to heaven's spies. cursing once again the name of raphael i did remove myself from that fond embrace and counsel once more children with a parent's voice, guiding them upon that road so long that they and those that they would beget, must walk upon the journey to the distant tomorrows promised them. thus

LAITMAN M BASIC CONCEPTS IN KABBALAH

does he receive pleasure from us. this is much like a parent who plays with his or her beloved child and enjoys the child s attitude toward him or her. the parent is delighted that the child recognizes the parent as a loving and strong parent who only awaits the child s requests and is ready to grant them. now try to imagine what an immense delight the creator derives from those perfect ones who rose so high, they recognize and experience all that he had prepared for them. they established a relationship with the creator resembling that of the parent and the loving and beloved child. from this, you will realize that it was worthwhile for him to create all the worlds, and the chosen ones will understand even more what those who approach the creator reveal. to prepare his created beings for

LAITMAN M FROM CHAOS TO HARMONY

selves and the nations of the world. the nations of the world are rising against us because we are empowering them. by increasing the importance of our egoistic part above our altruistic part, we are making the nations of the world overpower us on the outside, too. if we could elevate ourselves even a bit toward equilibrium with nature s altruism, our enemies would not want to fight us. and if we rose one more bit, they would become friends. it is a direct reaction, completely irrespective of them. we, in fact, operate them! if we touched that intrinsic point, our enemies would immediately discover completely different desires within them, as if the day before had been erased. they would begin to feel that with our help, they could reach eternity and perfection. thus, to the extent that we

LAITMAN M KABBALAH REVEALED

. however, we have already passed the creation of these worlds, and are on our way up to higher levels, though it doesn t always feel like it. in our state, adam s soul has already broken in pieces. the zohar teaches that the vast majority of the pieces, whose reality is reality? 97 99 percent to be exact, were scattered to the worlds beria, yetzira, and assiya (bya, and the remaining one percent rose to atzilut. since adam s soul makes up the content of the worlds bya and has been scattered throughout these worlds, and since we are all pieces of that soul, clearly everything we perceive can only be parts of these worlds. everything we sense as coming from higher worlds than bya, such as atzilut and adam kadmon, is therefore inaccurate, whether or not it appears that way to us. all we can

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

the initial point of absolute egoism. the motion forward can be described in many ways, but it is always an alternating advancement through all the feelings. after a feeling of something spiritual, a subconscious sensing of the existence of the creator, it is followed by a feeling of trust, which then brings about a feeling of joy. afterwards, this feeling begins to fade away, indicating that we rose to another step of spiritual ascension, which we cannot perceive because of our lack of sensory organs with which we could fully experience it. since we have not yet achieved the next level through suffering, toil and work (have merging with the creator- 205- not built the appropriate vessels, the perception of the next level has not yet been born. the new sensory organs for the next stage (t

l feel that we are incapable of existing as we once did, working for nothing- 248- attaining the worlds beyond and "the sons of israel groaned because of the servitude and they cried out" they did this only after realizing they were not even able to move without some egoistic benefit for themselves, and had not yet gained a spiritual, altruistic nature "and their cry for help from their servitude rose up to god, and god heard our voice" this occurs only if one truly cries out from the very depths of the soul, and this is possible only if the person reached the outermost limits of patience and suffering. only then does the creator send help, and this help always arrives unexpectedly. an individual can never know in advance which tear will be the last one; all tears should be shed as if they

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

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

LAITMAN M THE KABBALAH EXPERIENCE

without a teacher is impossible. the teacher should set a spiritual example, explain about the spiritual structure, how it works, how to approach it and how to raise ourselves to it. t h e s t u d y o f k a b b a l a h 91 teachers should also explain how we can lift ourselves to a higher spiritual degree and how to control that spiritual level. there has never been a case in history when someone rose without assistance. it was always a case of a rav and a disciple working together. i myself searched for many years before i found my rav. q: how important is it to choose your teacher in kabbalah? a: this is a routine question that i hear often. how will you prove to me that you are the teacher that i need? this is a very good and just question. it is your life, it was given to you just once

use, once man has toiled in all sorts of t h e k a b b a l a h e x p e r i e n c e 110 works to no avail, he becomes truly low. he knows he is the lowest of men; that there is nothing good about his body, and then his prayer is sincere and his generous hand answers him. the writing refers to this as follows: and the children of israel sighed by reason of the bondage, and they cried, and their cry rose up to god k (exodus 2, 23, because at that time, israel was desperate from the work, as he who draws water from the well in a punctured bucket. he draws water all day long and still has not a drop of water with which to soothe his thirst. so were the sons of israel in egypt; everything they built was buried right there in the ground. so it is with those who have not attained his love. everyth

ove. everything they do for the purification of their souls the day before, is lost entirely today, and each moment and each day they must start anew as though they had never done anything in their life. and then, the children of israel sighed by reason of the bondage because they clearly saw that they were incapable of ever benefiting from their work. that is why their cry was complete, and thus rose up to god. god hears all prayers, but he waits for the sincere one. in fact, anything, small or large, is attained only through prayer, and we work and toil only to discover our lack of strength and our lowness, that we are worthy of nothing on our own. only then can we pray an honest prayer to him. we cannot simply declare that we are not worthy of anything and therefore should not trouble o

t, once gone, leave us feeling emptier and even more dissatisfied than before. pharaoh must motivate us to spirituality, so that afterwards, when we receive the spiritual delight, he will take it for himself. in our world, pharaoh motivates us to receive pleasure using our regular desire to please ourselves. in the haggada of passover, he is called the old pharaoh. then it is said that a new king rose in egypt, and this is the pharaoh who takes us to spirituality, and then takes receives it himself. in fact, contrary to the pleasures of this world, one can receive spiritual pleasures only in a vessel called faith above reason, meaning with the intent to enjoy in order to please the creator. pharaoh pushes man to receive spiritual pleasures for himself. but man cannot receive such pleasures

LAITMAN M THE PATH OF KABBALAH

s and relationships between spiritual properties, although this understanding cannot be compared with the actual sensation when spirituality is attained. when the zohar says, go and ask rabbi shimon and rabbi abba, it means that you should ascend to their degree and ask why they present things the way they do. when the zohar writes that a certain person met rabbi shimon, it means that that person rose to the degree pa r t o n e: t h e b e g i n n i n g 21 of rabbi shimon, and can therefore see and understand what rabbi shimon can. this is how a degree gets its name, and when we ascend to it, we are called by that name. if we attain only a part of that degree, we are regarded as a son to it. that is why we are considered the sons of adam, because we are all parts of the degree called adam

the torah as a spice (gomorrah masechet kidushin p. 30;2, meaning, i have created egoism and i have given the torah/kabbalah in order to correct it. all the parts in the torah were given to us to match our attributes with those of the creator. but each generation must focus on a certain part of the torah. pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 123 a kabbalist named moses rose to the spiritual world through his spiritual understanding, meaning he was able to feel spiritual degrees, and he described them in a book he called the torah. the torah strictly forbids depicting spiritual phenomena as physical entities. it is forbidden to picture a distinguished old man named moses climbing down mt. sinai with a book of torah in his hand. torah means the light of the creato

hut. partzuf nekudot de sag is divided into vessels of bestowal and vessels of reception. the line that separates them is in the inner tifferet of tifferet. that place is called the chazeh (chest) of partzuf nekudot de sag. some of the vessels of nekudot de sag received a greater will to receive than their screen. hence, malchut of the first restriction that was maintaining the first restriction, rose precisely to the point of the chazeh, and did not let the light go under that point. the border for the expansion of the light below that point is called parsa. the rising of malchut to the chazeh of nekudot de sag in order to limit the expansion of light below is called the second restriction. the first restriction is the prohibition on receiving the light of wisdom in order to receive. the

s of bestowal. they are always active because only the light of wisdom was restricted, not the light of mercy. ahp are vessels of reception. after the second restriction in partzuf nekudot de sag, no partzuf has the sufficient strength to receive light of wisdom in its ahp in order to bestow. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 203 a third pair of reshimot that rose to rosh de sag along with the screen are reshimot that moved to nekudot de sag from sof of galgalta dalet de hitlabshut and gimel de aviut. partzuf nekudot de sag received those reshimot when it filled the end of galgalta. those reshimot are the ones that need the light of wisdom. once the partzuf of katnut of the world of nekudim descended to its place from tabur de galgalta through the pars

n acts in them just as it does in the longitudinal sefirot. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 207 c h a p t e r 3 .16 t h e wo r l d o f c o r r e c t i o n several thing unfold after the breaking in the world of nekudim: the lights that filled partzuf gadlut of the world of nekudim rise to the rosh of partzuf nekudim. the reshimot that remained in the screen rose to the rosh of partzuf nekudim and to rosh de sag. the nitzotzin (sparks, parts of returning light, the broken screen) fell into the broken vessels that lost their screens and returned to the will to receive in order to receive. it is considered that they fell to the place of bya, below parsa. the difference between the refining of the partzuf by the beating (bitush) of the inner and surround

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ternal preparation. entering the lodge. the seven steps. the o c the etheric forces. hiram abiff. death and resurrection. the star. the raising of humanity. fire, sun and moon. the villains. the inscription (second edition: our master h. a. instead of hiram abiff) chapter ix the higher degrees the masonic plane. the ceremony of installation. the mark degree. the holy royal arch. still higher. the rose croix. black masonry. white masonry. how to use the powers. our relation with angels. chapter x (chapter ix in first edition) two wonderful rituals the workings in egypt. the form of the temple of amen-ra. the building of the temple of amen-ra. the unveiling of the hidden light. the offerings. the descent of osiris. the distribution of the sacrament. the re-union of osiris. the shining of the

four thousand years after the arrival of the indians, there arose in egypt certain prophets who foretold a great flood, so the clan in a body took ship across the red sea and found a refuge among the mountains of arabia. 63. in 9,564 b.c. the prophecy was fulfilled; the island of poseidonis sank beneath the atlantic ocean in the deluge mentioned in the timaeus of plato; at the same time the land rose and made the sahara desert where a shallow sea had been before, and a vast tidal wave swept over egypt, so that almost its entire population was destroyed. even when everything settled down, the country was a wilderness, bounded on the west no longer by a peaceful sea but by a vast salt swamp, which as the centuries rolled on dried into an inhospitable desert. of all the glories of egypt ther

the arrow of ra, the sun-god, who was also called horus of the double horizon, the son of osiris and isis, and yet a reincarnation of osiris, god in evolution. the lower portion of the drawing refers to his descent into matter, the inverted square signifying descent, and the angle beneath symbolizing the cavern of matter into which he went down. the upper square then indicates that he ascended or rose again. the symbol in the centre- that of the double axe- is that of the most high god; so the complete glyph is thus a kind of symbolic creed, which for those who drew it affirmed their faith in the descent of the deity into matter and his final triumphant ascension from it: gdescended he; ascended he h. if we were to interpret it along lines of christian symbology we might call it the emblem

s as a type of those who should inherit the kingdom of heaven, this remarkable masonic passage: 285. ye are stones of a temple, which were prepared beforehand for a building of god the father, being raised to the heights by the working-tool of jesus christ, which is the cross, and using for a rope the holy spirit, your faith being a windlass, and love the way leading up to god. 286. sometimes the rose is impressed upon that equal-armed cross, and then we have the rose croix, the great emblem of the rosicrucians, which figures largely in the eighteenth degree. the maltese cross is another form of it, with the arms widening or spreading out, conveying the idea that the force that is pouring out is constantly increasing. again, we find it with flames shooting out from the ends of the cross; a

e of the i. g, crimson for the j.d. and yellow for the s.d. it is not so easy to define the hues of the three principal officers, for each of them seems to carry something of all possible colours; but it may perhaps be said that a golden hue predominates in the w.j.w. fs sphere, and a strong electric blue in that of the w.s.w. the r.w.m fs light-globe is the brightest of all, glowing equally with rose, gold, blue and green, each of which flashes out into prominence at certain points of the ceremony. it is through these deva representatives of the various officers that the building of the thought-form and the outpouring of the force is really done; but on the physical plane the officer of the lodge should also participate in the work to the extent of his power. if he reaches upward to his d

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ibes which, although admittedly of incalculable antiquity, are often neither dignified nor spiritual. 16. another important work which has been accomplished by its efforts is the justification of many of the higher degrees to be considered pure antient masonry; for in spite of the pronouncement of the grand lodge of england quoted above, there is just as much evidence for the extreme antiquity of rose-croix as of craft and arch signs and symbols, and the same may be said of the signs of many other degrees as well. it is quite clear from the researches of anthropologists that, whatever may be the precise links in the chain of descent, we in masonry are the inheritors of a very ancient tradition, which has for countless ages been associated with the most sacred mysteries of religious worship

ering moonbeams, the very touch of which brought upliftment and ecstasy. 66. osiris was the embodiment of god the father in a mighty planetary spirit. his symbol was the sun, and the influence which he outpoured was a dazzling glory of light shot through with gold, like the rays of the sun caught upon the surface of a lake. the influence of horus, who represented the divine child, was the glowing rose and gold of the eternal love which is perfect wisdom. 67. animal deities 68. the egyptians also followed the ancient practice of regarding certain animals as mirroring various aspects of the divine, because of their outstanding qualities. thus they took the intelligence of the ape, the clear-sightedness of the hawk, the strength of the bull, and so on, and attributed the quality to some parti

e expressed in our red, black and white freemasonry. 166. red masonry in the mysteries 167. for such m.m.s as were thought promising by the priests in charge (who were for the most part members of the three grand lodges, what we now call red masonry existed, as well as the teaching which is now included in our royal arch and kindred degrees, culminating in the splendid quest of the knights of the rose-croix for the lost word, man s true divinity. 168. in the symbolic teaching corresponding to our degree of the holy royal arch the aspirant was taught to clear away from the various levels of his consciousness all the veils which yet obstructed his vision of reality, and then in the power of that vision to recognize for himself the hidden light in every form, however deeply it might be buried

in which he would penetrate deeper into the consciousness and being of the deity. it was then that he began his second great quest, which led up through a number of stages, during which different attributes of the deity were studied and to some extent realized, until it culminated in the magnificent illumination given in what we now call the eighteenth degree, that of the sovereign prince of the rose-croix of heredom. the candidate then found the divine love reigning in his own heart and in those of his brn. he also learnt that god had descended and shared our lower nature with us in order that we might ascend to share his true nature with him. 171. that link is still made for the brn. of the rose-croix, and each should become a radiant centre of that love wherever he goes, forgetting him

ore. he now became a veritable priest, able to call down and pour forth the divine love for the helping of the world. a higher degree of this same most wonderful power enabled the bro. to confer this expansion of consciousness and transmit these splendid links to others; and it is this power which is reserved in our modern sovereign chapters to the m.ws. and those who have passed the chair in the rose-croix degree. 173. black masonry in the mysteries 174. few indeed of our egyptian brn. appear to have passed beyond the rose-croix, for only the few needed anything further than the splendid revelation of the indwelling love of god which they received in what we call the eighteenth degree. but for those few who felt that there was yet more to learn of the nature of god, and who eagerly wished

LETTER FROM A LUCIFEREAN

gh at times, i must admit, somewhat shocking discussions carried on for about a year. then, one october night in 1954- walpurgisnacht to be precise- it all changed. when i arrived at bernard s house, i found that our regular group of four had been added to by the presence of a man who introduced himself as donald, a rather austere-looking scot in his early thirties. after some small talk, bernard rose to his feet and said something along the lines of "well, we ve spent enough time talking. now is the time for action" without further ado, he and michelle left the room. after a short interval, michelle returned. she was wearing a scarlet cloak, and carried a lighted taper. she said "prepare yourselves for the rite of lesser dedication- and i realized, with a thrill, that under the cloak, she

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

) 56 curse of the demon and is the principal source for modern satanism s magical practices. one measure of this influence is that the enochian keys in anton lavey s satanic bible were taken from crowley s periodical equinox. in 1898 he was initiated into the hermetic order of the golden dawn (ogd, an occult group focused on ritual magic or magick, as crowley liked to spell it. in 1903 he married rose edith kelly. he seemed destined for leadership in the ogd, but was denied higher grades of initiation because of his homosexual activities. samuel (macgregor) mathers, one of the founders of the ogd, gave crowley the higher grades anyway, thus causing a split in the organization. by 1904 crowley decided to exit the ogd and was seeking another avenue of expression. visiting in cairo, egypt, in

city-states, so that the importance of various gods tended to vary in some letters from the secret enochian language, used in elizabethan times. this section is taken from the center of a magic table used by occultist john dee to raise spirits (fortean picture library) ereshkigal 83 different time periods according to the relative strength of their respective city. thus marduk, patron of babylon, rose from the status of a rather obscure divinity to become king of the gods with the rise of babylon s political fortunes. like the gods of the greek and roman pantheons,mesopotamian divinities were pictured as human beings drawn large. the gods were, in other words, not much more than strong human beings, possessing magical powers and immortality. humanity, for its part, was created out of clay

t have developed harmony and balance, and whose higher self is in control of their lives. finally, the third level is composed of the great adepts and masters of the ages, guiding the fraternity from the inner realms. paul a. clark is the present head of the fraternity. 94 fraternity (society) of the inner light see also magic and magical groups for further reading: clark, paul a. the book of the rose. covina, ca: fraternity of the hidden light, 1985. fraternity (society) of the inner light violet mary firth was born in 1891 to a family of christian scientists. in her twenties she was a law analyst at a medical-psychological clinic in london, and began to study psychology to work on her own development. in 1919 she was initiated into the alpha et omega lodge (aeo) of the stella matutina, t

e highest degree that human beings could attain. the most famous member of the ogd was aleister crowley, whose magical thought has come to dominate modern magical practice. reared in hinduism 113 an exclusive plymouth brethren home, crowley had been introduced to magic in a book by occult historian a. e.waite.his cabalistic studies led him in 1898 to the hermetic order of the golden dawn. crowley rose quickly through the first order, but was refused initiation to adeptus minor, the lowest degree in the second order, because of his homosexuality.however,crowley went to paris and was initiated to adeptus minor by macgregor mathers, which led to a split in the order in london. in 1904, crowley received a communication from the astral plane with instruction for the establishment of a new order

both the templars and the cathars were accused of kissing satan, in the form of a black cat, underneath the tail. the british novelist dennis wheatley, who wrote a series of black magic novels, includes a description of the kiss of shame in his novel, the devil rides out. after satan has manifested in the form of the goat of mendes during a sabbat, the gathered devil-worshipers line up: the goat rose, towing above the puny figures of its unhallowed priests, and turned its back k 141 142 kiss of shame on them; upon which one stooped slightly to give the osculam-infame as his mark of homage. the others followed suit, then the whole circle of satanists drew in toward the throne and, in solemn silence, followed their example, each bending to salute his master in an obscene parody of the holy

LIBER HAD

ia press, 1976, pp. 180 202. baddeley, gavin. lucifer rising: sin, devil worship and rock n rolci liber h a d svb figvra dlv a. a. publication in class d (for winners of the ordeal x) imprimatur: three flags/axes meaning "neteru. v.v.v.v.v. n. fra a. a. o.m. 7 degree= 4square. 000. this is the book of the cult of the infinite within. 00. the aspirant is nuit. nuit is the infinite expansion of the rose; hadit the infinite concentration of the rood("instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the second chapter of the book of the law("instruction of v.v.v.v.v) 1. worship "i.e" identify thyself with, nuit, as a lambent flame of blue, all-touching, all-penetrant, her lovely hands upon the black earth, and her lithe body arched for love, and her soft feet not hurting

LIBER 141

ocosm the phallus lord of all life; indubitable, undeniable, a basis for the faith of all men. 3. the secret of the vii: our particular method of instruction, selection, governance, and initiation. 4. the secret of the vi, the history of the temple, the mystery of baphomet, our war on those never wholly subdued foes of humanity, tyranny and superstition. 5. the secret of the v: the mystery of the rose and cross; and the one law do what thou wilt. 6. the secret of the lesser degrees: the cycle of existence- ex nihil nihil fit. 7. the secret of these things reverenced: the sun, the moon, the phallus, the tree, the ancestor, the fire, the lion, the snake, and the mountain [of these is discourse in our epistle de natura deorum] xxi valediction now therefore all is said, most holy, most illumin

LIBER 777

general attribution of tarot. xv* the king scale of colour (y. 0. 1 admirable or hidden intelligence the 4 aces brilliance 2 illuminating i. the 4 twos kings or knights pure soft blue 3 sanctifying i. the 4 threes queens crimson 4 measuring cohesive or receptacular i. the 4 fours deep violet 5 radical i. the 4 fives orange 6 i. of the mediating influence the 4 sixes emperors or princes clear pink rose 7 occult or hidden i. the 4 sevens amber 8 absolute or perfect i. the 4 eights violet purple 9 pure or clear i. the 4 nines indigo 1010 resplendent i. the 4 tens empresses or princesses yellow 11 scintillating i. the fool [swords] emperors or princes bright pale yellow 12 i. of transparency the juggler yellow 13 uniting i. the high priestess blue 14 illuminating i. the empress emerald green 1

ght yellow green olive flecked gold 8 orange red-russet yellow-brown flecked white 9 violet very dark purple citrine flecked azure 1010 citrine, olive, russet, and black* as queen scale, but flecked with gold black rayed yellow 11 sky blue blue emerald green emerald flecked gold 12 purple grey indigo rayed violet 13 silver cold pale blue silver rayed sky-blue 14 sky blue early spring green bright rose of cerise rayed pale yellow 15 red brilliant flame glowing red 16 deep indigo deep warm olive rich brown 17 pale mauve new yellow leather reddish grey inclined to mauve 18 maroon rich bright russet dark greenish brown 19 deep purple grey reddish amber 20 slate grey green grey plum colour 21 blue rich purple bright blue rayed yellow 22 blue deep blue-green pale green 23 sea-green deep olive-gr

ad [banyan, mandrake, damiana[[ginseng, yohimba] 1010 sphinx willow, lily, ivy[[pomegranate, all cereals] 11 eagle, man (cherub of d[[ox] aspen 12 swallow, ibis, ape[[twin serpents, fish, hybrids] vervain, herb mercury, major-lane, palm[[lime or linden] 13 dog[[stork, camel] almond, mugwort, hazel (as, moonwort, ranunculus[[alder, pomegranate] 14 sparrow, dove[[swan, sow, birds generally] myrtle, rose, clover[[fig, peach, apple] 15 ram, owl tiger lily, geranium[[olive] 16 bull (cherub of e[[all beasts of burden] mallow[[all giant trees] 17 magpie, hybrids[[parrot, zebra, penguin] hybrids, orchids 18 crab, turtle, sphinx[[whale, all beasts of transport] lotus 19 lion (cherub of b[[cat, tiger, serpent, woman] sunflower 20 virgin, anchorite, any solitary person or animal[[rhinoceros] snowdrop

s black diamond[[the winged egg. table i (continued) 13 xlii* perfumes. xliii* vegetable drugs. xliv* mineral drugs. 0[[no attribution possible. carbon 1 ambergris elixir vit aur. pot. 2 musk hashish[[cocaine] phosphorus 3 myrrh, civet belladonna, soma silver 4 cedar opium. 5 tobacco nux vomica, nettle[[cocaine, atropine] iron, sulphur 6 olibanum stramonium, alcohol, digitalis, coffee. 7 benzoin, rose, red sandal damiana, cannabis indica[[anhalonium] arsenic 8 storax anhalonium lewinii[[cannabis indica] mercury 9 jasmine, jinseng, all odoriferous roots orchid root lead 1010 dittany of crete corn mag. sulph. 11 galbanum peppermint. 12 mastic, white sandal[[nutmeg, mace, storax, all fugitive odours. all cerebral excitants mercury 13 menstrual blood, camphor, aloes, all sweet virginal odours

ity, transformations, vision of the genius. table i (continued) 15 xlvii. kings and princes of the jinn. xlviii. figures related to pure number. xlix* lineal figures of the planets &c, and geomany. 0. the circle 1. the point 2. the cross the line, also the cross 3. the triangle the plane, also the diamond, oval, circle, and other yoni symbols 4 tetrahedron or pyramid, cross the solid figure 5 the rose the tesseract 6 calvary cross, truncated pyramid, cube. 7 a rose (7 x 7, candlestick 8. 9. 1010 altar (double cube, calvary cross sephirothic geomantic figures follow the planets. caput* and cauda draconis* are the nodes of the moon, nearly= neptune and herschel respectively. they belong to malkuth. 11. those of dy triplicity 12 calvary cross octagram 13 greek cross (plane, table of shewbread

LIBER ALEPH

estrict, reproducing in its own likeness what impressions soever it made thereon, yet without surrender. now the tao absorbeth all without reproduction; so then let the yang turn thereto, and not unto he yin. and that thou mayst understand this, i say: it is a mystery of o.t.o. for the sun ariseth not and entereth to strike upon the high altar of the minster by the great western gates, but by the rose oriel doth he make way and progress in his pageant. o my son, the doors of silver are wide open, and they tempt thee with their beauty: but by the narrow portal of pure gold shalt thou come nobly to thy sanctuary. behold! thou knowest not how perfect is this magick; it is the dearest-bought and holiest of our arcana. what then is like unto my love toward thee, that bestoweth upon thee this tr

operations are made possible; and these are the works proper to the perfected man. first, the work which lieth level, the vau with the h, is of he yang and the yin, and maketh one the human with the divine, as in the attainment of the master of the temple. yet his work hath his perversion, which is of death. thus then for these four works, they pertain all to the natural formula of the cross and rose. i the book of wisdom or folly 107 dg de operibus stell microcosmi, quorum sunt quattuor majores (of works of the star of the microcosm, of which there are four greater) my son, behold now the virtue and mystery of the silver star! for of these four works not one leadeth to the crown, because tetragrammaton hath his root only in chokmah. so therefore the formula of the rosy cross availeth no

ds, and found upon them a system. o my son, forget not therein the arcanum of their balance and proportion; for herein lieth the mystery of their holiness. o liber aleph vel cxi 108 dd de stella macrocosmi (of the star of the macrocosm) hus far then concerning the pentagram, how it is of the cross, and its virtue of the highest; but the hexagram is for the most part a detail of the formula of the rose and cross. already have i shewed unto thee how the most holy trinity is the yang; but the spirit, and the water (or fluid) and the blood, that bear witness in the inferior, are of the yin. thus the operation of the hexagram lieth wholly within the order of our plane, uniting indeed any soul with its image, but not transcendentally, for its effect is cosmos, the vau hat springeth from the unio

ur path unto a goal that is not in their comprehension, so that we crave not that which seemeth to them the sole food and comfort of life. also, this which we attain, though it be the essence of omniscience and omnipotence, informeth and moveth the material world (so to call it) only according to the nature of that which is herein. for the light of the sun (by his very wholeness itself) sheweth a rose red, but a leaf green; and his heat gathereth the clouds, and disperseth them also. so i then, though i were perfect in magick, might not work in metals as a smith, or become rich by commerce as a merchant; for i have not in my nature the engines proper to these capacities, and herefore it is not of my will to seek to exercise them. here hen is my case, that i can not because i will not, and

space. nor is there any one law of her nature, but in her are all laws, so that each thing or each truth that thou perceiveth is as it were one gesture of her dance. shut up the book of thy questions, o my son, concerning nature, her way, her origin, or her purpose, except in those matters which concern thee and thine own orbit, o thou star, begotten of my loins in my lust of hilarion, the golden rose, mystic and joyous, the lily of a thousand petals and one petal, subtle and perverse, that thou mightest fulfil his work of a magus which i cam to accomplish, robing myself in flesh of man, as was my nature and the will of my nature, the name of my star that flameth in the body of nuith our lady. m liber aleph vel cxi 204 zu de ratione huius epistol scribend (of the reason of writing this epi

LIBER ASTARTE

of so small a concretion of it as .the beauty of apollo .the beauty of roses .the beauty of attis. such persons are rare; it may be doubted whether plato himself attained to any vision of absolute beauty without attaching to it material objects in the first place. a second class is able to contemplate ideals through this veil; a third class needs a double veil, and cannot think of the beauty of a rose without a rose before them. for such is this method of most use; yet let them know that there is this danger therein, that they may mistake the gross body of the symbol for the idea made concrete thereby. 32. considerations of further danger to those not purged of material thought. let it be remembered that in the nature of the love itself is danger. the lust of the satyr for the nymph is ind

LIBER CCCXXXV ADONIS

t in the womb of nothingness to burst, a babe fs bold bloom, into the upper aethyr of thine eyes. oh! one grave glance enkindles paradise, one sparkle sets me on the throne above, mine orb the world. astarte. nay, stir not yet. let love breathe like the zephyr on the unmoved deep, sigh to awakening from its rosy sleep; let the stars fade, and all the east grow grey and tender, ere the first faint rose of day flush it. awhile! awhile! there fs crimson bars enough to blot the noblest of the stars, and bow for adoration ere the rim start like god fs spear to ware the world of him! softly! esarhaddon. but kiss me! astarte. with an eyelash first! esarhaddon. treasure and torture! astarte. tantalising thirst makes the draught more delicions. heaven were worth little without the purgatory, earth!

with the scales of your swords! men. as a whirlwind that licks up a leaf let us bear you, an aureate sheaf adrift in the air! women. as a butterfly hovers and flits, let us guide to bewilder your wits bewitched by a bride! men. now, as the stars shall encircle the moon, our ranks let us marshal in time and in tune! women. leading our lady and lord to the feast, ere the night be abroad, the black rose of the east! men and women. arise! arise! the feast is spread, the wine is poured; the singers wait eager to lure and lull; the dancers tread impatient to invoke the lords of fate. arise, arise! the feast delayed delays the radiant raptures that must crown its ways. astarte. come now. ah! still the pallor clings? wine will redeem the roses. stretch the strings of thy slack heart! still trembl

tood, crying like butchered swine, she and her maids. it seems she.s lost her man, can ft get another, wanted to claim mine. i put a stopper on the pretty plan. but ever since.well, i can.t say what.s wrong, but something.s wrong. hermes. yes; yes. now is it long? astarte. about a month. hermes. what physic have you tried? astarte. the usual things; young vipers skinned and dried and chopped with rose-leaves; cow.s hoof stewed in dung, one pilule four times daily, on the tongue; lark.s brains in urine after every meal, with just a touch of salt and orange-peel. hermes. and yet he is no better? astarte. not a whit. oh yes, though, not i come to think of it, snails pounded up and taken after food did seem to do some temporary good. of course we kept him on a doubled diet. hermes. have you tr

LIBER CCXLII AHA

est the new way of the equinox of horus, as revealed in liber legis. he does so, and reconciles it with the old way by inviting the test of experiment. they would go therefore to the desert or the mountains_ nay! here and now shall it be accomplished. peace to all beings! 1 aha! olympas: master, ere the ruby dawn gild the dew of leaf and law, bidding the petals to unclose of heaven.s imperishable rose, brave heralds, banners flung afar of the lone and secret star, i come to greet thee. here i bow to earth this consecrated brow! as a lover woos the moon aching in a silver swoon, i reach my lips towards thy shoon mendicant of the mystic boon! marysas. what wilt thou? olympas. let mine angel say .utterly to be rapt away. marysas. how, whence, and whither? olympas .by my kiss from that abode t

transcend. these glories are mere scaffolding to the closed palace of the king. olympas. yet, saidst thou, ere the new flower shoots the soul is torn up by the roots. marsyas. now come we to the intimate things known to how few! man fs being clings first to the outer. free from these the inner sheathings, and he sees those sheathings as external. strip one after one each lovely lip from the full rose-bud! ever new leaps the next petal to the view. what binds them by desire? disease most dire of direful destiny fs! olympas. i have abandoned all to tread the brilliant pathway overhead! marsyas. easy to say. to abandon all, all must be first loved and possessed. nor thou nor i have burst the thrall. liber ccxlii 18 all.as i offered half in jest, sceptic.was torn away from me. not without pai

uty and harmony and strength, triumph and splendour, starry shower of flames that flake their lily length, a necklet of pure light, far-flung liber ccxlii 24 down to the base, from which is hung a pearl, the universe, whose sight is one globed jewel of delight. fallen no more! a bowered bride blushing to be satisfied! olympas. all this, of once the eye unclose? marsyas. the golden cross, the ruby rose are gone, when flaming from afar the hawk fs eye blinds the silver star. o brothers of the star, caressed by its cool flames from brow to breast, is there some rapture yet to excite this prone and pallid neophyte? olympas. o but there is no need of this! i burn toward the abyss of bliss. i call the four powers of the name; earth, wind and cloud, sea, smoke and flame to witness: by this triune

even of this high consciousness; pierce to the heart! i leave thee here: thou art the master. i revere thy radiance that rolls afar, o brother of the silver star! olympas. ah, but no ease may lap my limbs. giants and sorcerers oppose; ogres and dragons are my foes! leviathan against me swims, liber ccxlii 26 and lions roar, and boreas blows! no zephyrs woo, no happy hymns paan the pilgrim of the rose! marsyas. i teach the royal road of light. be thou, devoutly eremite, free of thy fate. choose tenderly a place for thine academy. let there be an holy wood of embowered solitude by the still, the rainless river, underneath the tangled roots of majestic trees that quiver in the quiet airs; where shoots of the kindly grass are green moss and ferns asleep between, lilies in the water lapped, su

st sense; my soul.s caress is toward thee! let my priestess stand bare and rejoicing, softly fanned by smooth-lipped acolytes, upon mine iridescent altar-stone, and in her love-chaunt swooningly say evermore: to me! to me! i am the azure-lidded daughter of sunset; the all-girdling water; the naked brilliance of the sky in the voluptuous night am i! with song, with jewel, with perfume, wake all my rose fs blush and bloom! drink to me! love me! i love thee, my love, my lord.to me! to me! olympas. there is no harshness in the breath liber ccxlii 32 of this.is life surpassed, and death? marsyas. there is the snake that gives delight and knowledge, stirs the heart aright with drunkenness. strange drugs are thine, hadit, and draughts of wizard wine! these do no hurt. thine hermits dwell not in t

LIBER CHANOKH

c of c. the queen of the thrones of water] the forty-eight keys or calls 26 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce .the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the invoking pentagram of earth and pronouce this name ]lm ynda] and elohim said: let us make man in our own image; and let them have dominion over the f

their own seats, which are garnished with 69,636 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 why? our lord and master is the all- one [invokes: nanta; the whole tablet of earth. the angle of e of e. the princess of the echoing hills, the rose of the palace of earth] the opening of the temple in the grade of 4 =78 give the sign of thoum-aesh-neith [knock] let us adore the lord and king of fire! tetragrammaton tzabaoth! blessed be thou! the leader of armies is thy name! amen [make the invoking pentagram of spirit acitve and pronounce these names: hyha alga bitom [make the invoking pentagram of fire, and pronouce \yhla twabx hwhy] th

whom the 6332 secrets of truth have their abiding, that is called in thy kingdom .joy. and not to be measured. be thou a window of comfort unto me! move and appear! unveil the mysteries of your creation, be friendly unto me, for liber lxxxiv 35 i am the servant of the same your god, the true worshipper of the highest. the angle of e of b in the tablet of b. the princess of the shining flame, the rose of the palace of fire. mark well! these first 18 calls are in reality 19; that is, 19 in the celestial orders; but with us the first table hath no call, and can have no call, seeing that it is of the godhead.16 thus, then, with us hath it the number 0, though with them that of 1 (even as the first key of the rota hath the number 0) after this follow the calls or keys of the thirty aires of th

s of the earth, and execute the judgement of the highest! unto you it is said: behold the face of your god, the beginning of comfort, whose eyes are the brightness of the heavens, which provided you for the government of the earth, and her unspeakable variety, furnishing you with a power of understanding to dispose all things according to the providence of him that sitteth on the holy throne, and rose up in the beginning, saying: the earth, let her be governed by her parts, and let there be division in her, that the glory of her may be always drunken, and vexed in itself. her course, let in run with the heavens; and as an* or other aire as may be willed. this name may be appropriate varied with the aire. liber lxxxiv 37 handmaid let her serve them. one season, let it confound another, and

LIBER CLXV A MASTER OF THE TEMPLE

a little child this evening. does the answer lie there? sep. 5th, 12:26 p.m. it is over. i have unsealed the package and once more opened the book. this time it will be but a short entry. very quietly i knelt; i did not robe or burn incense. i just took with me the memory of the little child who had looked into my eyes as i kissed its forehead. very the equinox 136 quietly i asked my question. i rose and lay upon the bed, and soon the answer came. it came quite silently, and at first i thought i must be mistaken, i had (it seemed) heard it so many times before. no other answer came, so i went out into the streets and along my way. gradually the fuller meaning has dawned on me, and i have returned to make this entry. i need not add much more. i do not put the answer down. it was given in s

ame to blackness. returned and disrobed. gave thanks and entered diary [this is very good indeed, as a start. it should be repeated with everincreasing persistence. the time occupied tells me its faults more than the text. a good rising should take 1? to hours. o.m] nov. 28, 11:5 to 11:27 p.m. astral journey. drew, with wand, in front of me, a circle (three times round) and formed astral in that. rose to a great height. suddenly, as it were, a rope flashed round me and fell, forming a spiral, ever widening, at the top of which i sat. stood up on this, only to fall, down, down, down, not quite vertically into the water. rising again, and striking out, i after a short while perceived a boat, something like a gondola, and swam towards it. it was rowed by a dark-skinned man, old and wrinkled

and self, were all but lost. when the mist cleared i realized that the man was no longer there, and i myself guided the boat. coming back out of the mist the waters were blue and no longer black, and i realized that day was breaking. gradually i watched the sunrise, and set the boat in that direction, rowing so as to keep my face to the sun. it seemed like a portal; but, keeping on, it presently rose, and by the time it was getting high in the heavens i perceived a fair city ahead. domes, minarets, etc. arriving there, i for the first time noticed i was dark skinned and clad in a loincloth. liber clxv 165 landing, i was surrounded with men in an eastern costume, arabs or turks i thought. one old man took me by the hand, i made the sign of the pentagram over him, but he smiled and said com

a dulcet meandering of the mind. o.m] dec. 27th, 11:13 to 11:30 p.m. meditation. after striving to unite consciousness completely with adonai, the sphere of consciousness widened out and became one with the many; so that, when asking of the self: what am i? who am i? this no longer seemed an individual question, but to be taken up by many units in all parts of space, yet upon a formless plane. i rose higher and tried to unify all these; this resulted in an absolutely impersonal state which continued even after the meditation was over until about 12 o clock. while it lasted it was distinctly different from any former experience, especially the earlier part [not very good; seems too much like thinking. o.m] 777 418 13 dja the lamen of frater v.i.o. this lamen is symbolical of the master s a

LIBER COLLEGII SANCTI

and in an appendix to james eschelman fs book the magical and mystical system of the a a according to this the neophyte robe was plain black with a hood and the symbols added were as follows: zelator: silver eye in a triangle on the forehead; practicus: hexagram of 48 rays (silver) around the triangle; philosophus: calvary cross of six squares (in various colours) on the breast; dominus liminis: rose emblem at the centre of this cross. contra this, it has been suggested that the dark-coloured hooded robes with a rose cross on the breast and the eye in a triangle surrounded by a 48-rayed hexagram on the forehead of the hood, as worn by crowley and leila waddell in a number of contemporary photographs, were in fact one or another of the second order robes; specifically, that in the photogra

LIBER CORDIS CINCTI SERPENTE

serpente svb figvra ynda 7 11. yet i worshipped her, and gave her of the flower of my youth. 12. also it came to pass, that thereby she sickened and corrupted before me. almost i cast myself into the stream. 13. then at the end appointed her body was whiter than the milk of the stars, and her lips red and warm as the sunset, and her life of a white heat like the heat of the midmost sun. 14. then rose she up from the abyss of ages of sleep, and her body embraced me. altogether i melted into her beauty and was glad. 15. the river also became the river of amrit, and the little boat was the chariot of the flesh, and the sails thereof the blood of the heart that beareth me, that beareth me. 16. o serpent woman of the stars! i, even i, have fashioned thee from a pale image of fine gold. 17. als

ld thee, and plunging in his hand shall single thee out and glorify thee before all men. 21. but thou shalt heed none of this. thou shalt be ever the heart, and i the serpent will coil close about thee. my coils shall never relax throughout the aons. neither change nor sorrow nor unsubstantiality shall have thee; for thou art passed beyond all these. 22. even as the diamond shall glow red for the rose, and green for the rose-leaf; so shalt thou abide apart from the impressions. 23. i am thou, and the pillar is fstablished in the void. 24. also thou art beyond the stabilities of being and of consciousness and of bliss; for i am thou, and the pillar is fstablished in the void. 25. also thou shalt discourse of these things unto the man that writeth them, and he shall partake of then as a sacr

LIBER CXCVII STORY OF SIR PALAMEDES

en knight 7 he winds his horn: his warriors pour in thousands on the fenceless foe; the sunset stains their hideous war with crimson bars of after-glow. he winds his horn; the night-stars leap to light; upspring the sisters seven; while answering flames illume the deep, the blue pavilions blaze to heaven. silent and stern the northward way they ride; alone before his men staggers through black to rose and grey sir palamede the saracen. 8 iii there is a rock by severn mouth whereon a mighty castle stands, fronting the blue impassive south and looking over lordly lands. oh! high above the envious sea this fortress dominates the tides; there, ill at heart, the chivalry of strong sir palamede abides. now comes irruption from the fold that live by murder: day by day the good knight strikes his

one by knightly devoir. he returned that .while the land was overgrown liber cxcvii 20 with giant, fiend, and ogre burned my sword; but now the paynim bars are broke, and men to virtue turned: therefore i sit upon the scars amid my beard, even as the sun sits in the company of the stars. then lancelot bade this deed be done, the achievement of the questing beast. which when he spoke that holy one rose up, and gat him to the east with lancelot; when as they drew unto the palace and the feast he put his littlest finger to the dwarf, who rose to upper air, piercing the far eternal blue beyond the reach of song or prayer. then did sir palamede amend his nakedness, his horrent hair, his nails, and made his penance end, clothing himself in steel and gold, arming himself, his life to spend in vig

some black magician art shape ever closer like an hart: while such a questing there resounds as god had loosed the very pit, or as a thirty couple hounds are in its belly as it bounds! full sick at heart, i ween, was then the loyal knight, the weak of wit, the butt of lewd and puny men, sir palamede the saracen. 31 xiv northward the good knight gallops fast, resolved to seek his foe at home, when rose that vision of the past, the royal battlements of rome, a ruined city, and a dome. there in the broken forum sat a red-robed robber in a hat .whither away, sir knight, so fey .priest, for the dove on ararat i could not, nor i will not, stay .i know thy quest. seek on in vain a golden hart with silver horns! life springeth out of divers pains. what crown the king of kings adorns? a crown of ge

f toil begin to dew her breasts with ardent pearls. nor doth she mitigate her dance, the bagpipe ever louder skirls, until the shapes of death advance and gather round her, shrieking loud and wailing o.er the wide expanse sir palamedes, the saracen knight 45 of sand, the gibbering, mewing crowd. like cats, and apes, they gather close, till, like the horror of a cloud wrapping the flaming sun with rose, they hide her from the hero.s sight. then doth he must thereat morose, when in one wild cascade of light the pageant breaks, and thunder roars: down flaps the loathly wing of night. he sees the lonely breton shores lapped in the levin: then his eyes see how she shrieking soars and soars into the starless, stormy skies. well! well! this lesson will he learn, how music.s mellowing artifice may

pendous overthrow. out sword! out lance! curiass and helm splinter beneath the knightly blow. they storm, they charge, they hack and hew, they rush and wheel the press athrough. the weight, the murder, over whelm one, two, and all. nor silence knew his empire till sir palamede (the last) upon his fairy steed struck down his brother; then at once fell silence on the bloody mead, until the questing rose again. for there, on that ensanguine plain standeth a-laughing at the dunce the single beast they had not slain. there, with his friends and followers dead, his brother smitten through the head, himself sore wounded in the thigh, weepeth upon the deed of dread, liber cxcvii 52 alone among his murdered men, the champion fool, as fools were then, utterly broken, like to die, sir palamede the sa

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

nce? we have already been obliged to take the fourth dimension to illustrate (if not explain) the nature of samadhi. the soldier and the hunchback 15 ah, say the adepts, samadhi is not the end, but the beginning. you must regard samadhi as the normal state of mind which enables you to begin your researches, just as waking is the state from which you rise to samadhi, sleep the state from which you rose to waking. and only from sammasamadhi.continuous trance of the right kind.can you rise up as it were on tiptoe and peer through the clouds unto the mountains. now of course it is really awfully decent of the adepts to take all that trouble over us, and to put it so nicely and clearly. all we have to do, you see, is to acquire samma-samadhi, and then rise on tiptoe. just so! but then there are

LIBER DCCCLX JOHN ST

le mystic trance which turned me toward the path in october (1896; applied for admission to g d in october (1898; opened my temple at boleskine in october (1899; received the mysteries of l.i.l. in october (1900; and obtained the grade of 6= 5; obtained the first true mystic results in october (1901; first landed in egypt in october (1902; landed again in egypt in october (1903; first parted from rose in october (1904; wrote the b.-i-m.1 in october (1905, and obtained 1 [i.e. the bagh-i-muattar, also known as the scented garden of abdullah the satirist of shiraz. t.s] john st. john 7 the grade of 7= 4; received the great initiation in october 1906; and, continuing, received the books lxv and vii, etc. in october 1907. so then in the last days of september 1908 do i begin to collect and dir

ts, radiating from that third eye, i strove to shut in unto an ever narrowing sphere by concentrating my will upon the knowledge and conversation of the holy guardian angel. then i struck twelve times upon the bell; with the new month the operation was duly begun. 1 [this is the .thunderbolt. position or svastik.sana described in .liber e] liber dccclx 10 oct. 1. the first day at eight o fclock i rose from sleep and putting on my robe, began a little to meditate. for several reasons.the journey and business of the day before, etc, etc, i did not feel fresh. but forcing myself a little i rose and went out to the caf. du dome where i took coffee and a biroche, after buying an exercise book in which to write this record. this was about 8.45; and now (10.10) i have written thus far [including

. will invoke adonai once more by pure thought. got into a very curious state indeed; part 11.40- 12.00 john st. john 17 of me being quite perfectly asleep, and part quite perfectly awake. 2.10. have slept, and that soundly, though with many dreams. awaking with the utmost horror and loathing of the path of the wise.it seemed somehow like a vast dragondemon with bronze green wings iridescent that rose up startled and angry. and i saw thatthe littlest courage is enough to rise and throw off sleep, like a small soldier in complete armour of silver advancing with sword and shield.at whose sight that dragon, not daring to abide the shock, flees utterly away. 2.15. lunch, 3 garibaldis and 3 gaufrettes. wrote two letters. 2.50. going out walk with mantra. 8.03 this walk was in a way rather a suc

ddening the streets. the rain of autumn, not the rain of spring! so is it in this soul, lord adonai. the thought of thee is heavy and uneasy, flabby and loose, like an old fat woman stupid-drunk in her slum; which was as a young maiden in a field of lilies, arrow-straight, sun-strong, moon-pure, a form all litheness and eagerness, dancing, dancing for her own excess of life. adonai! adonai! 9.17. rose, dressed, etc, reflecting on the path. blinder than ever! the brain is in revolt; it has been compressed too liber dccclx 96 long. yet it is impossible to rest. it is too late. the irresistible god, whose name is destiny, has been invoked, and he hath answered. the matter is in his hands; he must end it, either with that mighty spiritual experience which i have sought, or else with black madn

elf to sleep, invoking adonai. 1.17. can neither sleep nor concentrate. john st. john 105 instead grotesque .astral. images of a quite base gargoylish type. i suppose i shall have to pentagram them off like a damned neophyte. je m.emmerde! 3.08. praise the lord, i wake! if that can be called waking which is a mere desperate struggle to keep the eyes open. 3.18. pranayama all wrong.very difficult. rose, washed, drank a few drops of water (n.b..to-night have drunk several times, a mouthful at a time; other nights, and days, no. all entries into body recorded duly) 3.30. have done 10 breath-cycles; am quite awake. it will therefore now be lawful again to sleep. 8.12. awoke at 7.40, read a letter which arrived, and tried quite vainly to concentrate. 8.52. have risen, written a letter. will bre

LIBER DCCCXI ENERGIZED ENTHUSIASM

ission to glance at the ms (for he reads english fluently, though speaking but a few words, and having done so, kindled and said: gif you come with me now, we will finish your essay. h glad enough of any excuse to stop working, the more plausible the better, i hastened to take down my coat and hat. gby the way, h he remarked in the automobile, gi take it that you do not mind giving me the word of rose croix. h surprised, i exchanged the secrets of i.n.r.i. with him. gand now, very excellent and perfect prince, h he said, gwhat follows is under this seal. h and he gave me the most solemn of all masonic tokens. doses may be an acceptable substitute, although they still suffer the disadvantage of being illegal in most ecivilised f countries. t.s] energized enthusiasm 17 gyou are about, h said

ve a brisk half-mile. h we walked through thick woods to an old house, where we were greeted in silence by a gentleman who, though in court dress, wore a very gpracticable h sword. on satisfying him, we were passed through a corridor to an anteroom, where another armed guardian awaited us. he, after a further exam-ination, proceeded to offer me a court dress, the insignia of a sovereign prince of rose croix, and a garter and mantle, the former of green silk, the latter of green velvet, and lined with cerise silk. git is a low mass, h whispered the guardian. in this anteroom were three or four others, both ladies and gentlemen, busily robing. in a third room we found a procession formed, and joined it. there were twenty-six of us in all. passing a final guardian we reached the chapel itself

lf, at whose entrance stood a young man and a young woman, both dressed in simple robes of white silk embroidered with gold, red and blue. the former bore a torch of resinous wood, the latter sprayed us as we passed with attar of roses from a cup. the room in which we now were had at one time been a chapel; so much its shape declared. but the high altar was covered with a cloth that displayed the rose and cross, while above it were ranged seven candelabra, each of seven branches. the stalls had been retained; and at each knight fs hand burned a taper of rose-coloured wax, and a bouquet of roses was before him. in the centre of the nave was a great cross.a gcalvary cross of ten squares, h measuring, say, six feet by five.painted in red upon a white board, at whose edges were rings through w

ring, say, six feet by five.painted in red upon a white board, at whose edges were rings through which passed gilt staves. at each corner was a banner, bearing lion, bull, eagle and man, and from the top of their staves sprang a canopy of blue, wherein were figured in gold the twelve emblems of the zodiac. knights and dames being installed, suddenly a bell tinkled in the architrave. instantly all rose. the doors opened at a trumpet 18 liber dcccxi peal from without, and a herald advanced, followed by the high priest and priestess. the high priest was a man of nearly sixty years, if i may judge by the white beard; but he walked with the springy yet assured step of the thirties. the high priestess, a proud, tall, sombre woman of perhaps thirty summers, walked by his side, their hands raised

ask curiously shaped to imitate a phallus. the high priestess knelt and presented a boat-shaped cup of gold. he knelt opposite her, and did not pour from the flask. now the knights and dames began a long litany; first a dame in treble, then a knight in bass, then a response in chorus of all present with the organ. this chorus was: evoe ho, iacche! epelthon, epelthon, evoe, iao! again and again it rose and fell. towards it close, whether by gstage effect h or no i could not swear, the light over the altar grew rosy, then purple. the high priest sharply and suddenly threw up energized enthusiasm 19 his hand; instant silence. he now poured out the wine from the flask. the high priestess gave it to the girl attendant, who bore it to all present. this was no ordinary wine. it has been said of v

LIBER HAD

ragraphs previous to gand thus shall he do. h and the two paragraphs following g. into the city of the pyramids. h and with paragraph numbers addheliber had svb figvra dlv v a a publication in class d (for winners of the ordeal x) imprimatur. v.v.v.v.v. n. fra. a a o.m. 7 =4 1 000. this is the book of the cult of the infinite within. 00. the aspirant is nuit. nuit is the infinite expansion of the rose; hadit the infinite contraction of the rood (instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the second chapter of the book of the law (instruction of v.v.v.v.v) 1. worship, i.e, identify thyself with, nuit, as a lambent flame of blue, all-touching, all-penetrant, her lovely hands upon the black earth, and her lithe body arched for love, and her soft feet not hurting th

LIBER HHH

than all blackness. and in this meditation thou shalt be utterly without fear, for that the svb figvra cccxli 5 blackness that will appear unto thee is a thing dreadful beyond all comprehension. and it shall come to pass that if thou hast well and properly performed this meditation that on a sudden thou shalt hear the drone and booming of a beetle. 12. now then shall the blackness pass, and with rose and gold shalt thou arise in the east, with the cry of an hawk resounding in thine ear. shrill shall it be and harsh. 13. at the end shalt thou rise and stand in the midheaven, a globe of glory. and therewith shall arise the mighty sound that holy men have likened unto the roaring of a lion. 14. then shalt thou withdraw thyself from the vision, gathering thyself into the divine form of osiris

LIBER ISRAFEL

nished the shells unto their habitations. 4. i invoke tahuti, the lord of wisdom and of utterance, the god that cometh forth from the veil. 5. o thou! majesty of godhead! wisdom-crowned tahuti! lord of the gates of the universe! thee, thee, i invoke! o thou of the ibis head! thee, thee i invoke. thou who wieldest the wand of double power! thee, thee i invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee i invoke. thou, whose head is as an emerald, and thy nemmes as the night-sky blue! thee, thee i invoke. thou, whose skin is of flaming orange as though it burned in a furnace! thee, thee i invoke. 6. behold! i am yesterday, to-day, and the brother of to- morrow! i am born again and again. mine is the unseen force, whereof the gods are sprung! which is a

LIBER LIBERI VEL LAPIDIS LAZULI

onyx and opal and sardonyx leading up to the cool green porch of malachite. 9. within is a crystal shell, shaped like an oyster.o glory of priapus! o beatitude of the great goddess! 10. therein is a pearl. 11. o pearl! thou hast come from the majesty of dread ammon-ra. 12. then i the priest beheld a steady glitter in the heart of the pearl. 13. so bright we could not look. but behold! a bloodred rose upon a rood of glowing gold! svb figvra vii 11 14. so i adored the god. bacchus! thou art the lover of my god! 15. i who was priest of ammon-ra, who saw the nile flow by for many moons, for many, many moons, am the young fawn of the grey land. 16. i will set up my dance in your conventicles, and my secret loves shall be sweet among you. 17. thou shalt have a lover among the lords of the grey

LIBER LVII

tle consolation as he may win is rather to be found be regarding the magus as b= mercury= 8= ch= 418= abrahadabra, the great word, the .word of double power in the voice of the master. which unites the 5 and the 6, the 62 [if we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xvii= 17= the svastika= a= the fool= 0 .t.s] 42 liber lviii rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the .master of the temple. he finds no satisfaction in contemplating the tree of life, and the orderly arrangement of the numbers; rather does he enjoy the qabalah as a means of juggling with those numbers. he can leave nothing undisturbed; he is t

ic equivalent. 2. i am a fallen creature. i wish to be redeemed. this is the christian conception. i am malkuth the fallen daughter. i wish to be set upon the throne of binah my supernal mother. this is the qabalistic equivalent. 3. i am the finite square; i wish to be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with the infinite rose. this is the qabalistic equivalent. the answer of the adept to the first form of the problem is for the hindu .thou art that (see previous chapter .the yogi; for the qabalist .malkuth is in kether, and kether is in malkuth. or .that which is below is like that which is above. or simply .yod (the foundation of all letters having the number 10, symbolising malkuth. the answer of the adept to th

balistic truths which you had sought for long and vainly! then you receive him with honour and his message with obedience. it is as if a beggar sought audience of a general, and showed beneath his rags the signet of the king. when an indian servant shows me .chits. signed by colonel this and captain that written in ill-spelt babu english, one knows what to do. on the contrary the man who was lost rose and broke the stem of his wineglass at the regimental toast, and all knew him for one of their own. in spiritual dealings, the qabalah, with those secrets discovered by yourself that are known only to yourself and god, forms the grip, sign, token and password that assure you that the lodge is properly titled. it is consequently of the very last importance that these final secrets should never

LIBER LXVII THE SWORD OF SONG

write the sun bursts forth suddenly from a cloud, as if heralding the literary somersault of the twentieth century. we have been content to accept shakespeare as orthodox, with common sense; moral to a fault, with certain rabelasian leanings: a healthy tone (we say) pervades his work. never believe it! the sex problem is his speciality; a morbid decadence (so-called) is hidden i. th. heart o. th. rose. in other words, the divine william is the morning star to ibsen.s dawn and bernard shaw.s effulgence. the superficial, the cynical, the misanthropic will demand proof of such a statement. let it be our contemptuous indulgence to afford them what they ask. may i premise that, mentally obsessed, mono-maniac indeed, as we must now consider shakespeare to have been on these points, he was yet ar

ir servant. and he builded a fine house and dwelt therein. and he took no thought. but he said: here is a change indeed! 1 the common formula for beginning a .jataka. or story of a previous incarnation of the buddha. brahmadatta reigned 120,000 years. 2 the sun. 3 the moon. 4 perdurabo. crowley.s motto .now it came to pass that after many years he looked upon his love, the bride of his heart, the rose of his garden, the jewel of his rosary; and behold, the olive loveliness of smooth skin was darkened, and the flesh lay loose, and the firm breasts drooped, and the eyes had lost alike the glream of joy and the sparkle of laughter and the soft glow of love. and he was mindful of his word, and said in sorrow .here is then a change indeed. and he turned his thought to himself, and saw that in h

essed on. now at the end of the darkness a fire glowed: she would have hindered him: clung she to his neck and wept. but the fire grew and the light dazzled her; so that with a shriek she fell. but the beasts flung themselves against the burning gateway of iron, and it gave way. our father passed into the fire. some say that it consumed him utterly and that he died; howbeit, it is certain that he rose from a sarcophagus, and in the skies stood an angel with a trumpet, and on that trumpet he blew so mighty a blast that the dead rose all from their tombs, and our father among them .now away. he cried .i would look upon the sun. and with that the fire hissed like a myriad of serpents and went out suddenly. it was a green sward golden with buttercups; and in his way lay a high wall. before it

he amber skies of even. wherefore he attained to see his children. lovers they were and lovely, those twins of rape. one was above them, joining their hands .that is well. said our father, and for seven nights he slept in seven starry palaces, and a sword to guard him. note well also that these children, and those others, are two, being four. and on the sixth day (for the seven days were past) he rose and came into his ancient temple, a temple of our holy order, o my brethren, wherein sat that hierophant who had initiated him of old. now read he well the riddle of the goat (blessed be his name among us for ever! nay, not for ever, and therewith the teacher made him a master of sixfold chamber, and an ardent sufferer toward the blazing star. for the sword, said the teacher, is but the star

LIBER LXXVIII

bol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation 10 liber lxxviii of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five con-centric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two whi

hariot are flames, some waved, some salient. swift, strong, hasty; rather violent, yet just and generous; noble and scorning meanness. if ill dignified.cruel, intolerant, prejudiced and ill natured. he rules the heavens from above the last decan of d to the second decan of e; hence he includes most of leo minor. d of b prince and emperor of salamanders. viii the princess of the shining flame; the rose of the palace of fire knave of wands a very strong and beautiful woman with flowing red-gold hair, attired like an amazon. her shoulders, arms, bosom and knees are bare. she wears a short kilt reaching to the knee. round her waist is a broad belt of scale-mail; narrow at the sides; broader in front and back; and having a winged tiger fs head in front. she wears a corinthian-shaped helmet and

ty; careful, observant, slow, overcautious, symbolizes a and w; he slays as fast as he creates. if ill dignified: harsh, malicious, plotting; obstinate, yet hesitating; unreliable. rules from 20 j to 20 l. d of d prince and emperor of the sylphs and sylphides. xvi the princess of the rushing winds: the lotus of the palace of air knave of swords an amazon figure with waving hair, slighter than the rose of the palace of fire. her attire is similar. the feet seem springy, giving the idea of swiftness. weight changing from one foot to another and body swinging around. she is a mixture of minerva and diana: her mantle resembles the agis of minerva. she wears 20 liber lxxviii as a crest the head of the medusa with serpent hair. she holds a sword in one hand; and the other rests upon a small silv

nwards, and in the other a sceptre surmounted by an orb and cross. increase of matter. increases good or evil, solidifies; practically applies things. steady; reliable. if ill dignified he is selfish, animal and material: stupid. in either case slow to anger, but furious if roused. rules from 20 a to 20 b. 22 liber lxxviii d of e prince and emperor of the gnomes. xx princess of the echoing hills: rose of the palace of earth knave of pentacles a strong and beautiful amazon figure with rich brown hair, standing on grass or flowers. a grove of trees near her. her form suggests hebe, ceres, and proserpine. she bears a winged ram's head as a crest: and wears a mantle of sheep-skin. in one hand she carries a sceptre with a circular disk: in the other a pentacle similar to that of the ace of pent

e to meet them; quarrelling, ignorance, pretence, and wrangling, and threatening; also victory in small and unimportant things: and influence upon subordinates. netzach of y (opposition, yet courage. therein rule the two great angels hychm and lahll of the schemhamphorash. xxiv the lord of prudence eight of pentacles a white radiating angelic hand, issuing from a cloud, and grasping a branch of a rose tree, with four white roses thereon, which touch only the four lowermost pentacles. no rosebuds even, but only leaves, touch the four uppermost disks. all the 30 liber lxxviii pentacles are similar to that of the ace, but without the maltese cross and wings. they are arranged like the geomantic figure populus. above and below them are the symbols! and f for the decan. over-careful in small th

LIBER MMCMXI NOTE ON GENESIS

ly qabalah that alone amongst the shells is nogah, the sphere of venus, exalted unto holiness (venus is the goddess of love) liber mmcmxi 8 our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of s through the midst of the triangle of light. and the lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life.the rose and cross of life; and the symbol of venus. 4. 1. 2. 3. 6. 5. 7. fig. iii.third symbol. by producing the paths whereby the forces of the three (see second symbol) were concentrated into four, we find they read 1+ 4= 5, 2+ 4= 6, 3+ 4= 7. and thus is revealed the second triangle of the hexagram of creation* further, this reflected triangle showeth forth the evol-ution of the four worlds and the

icrucian work, as used in the adeptus minor ritual of the r.r. et. a.c. the latin motto on the final emblem translates as .may the lord our god, who gave unto us the signs, be blessed. it is a slight adaptation of a latin motto which appeared on the figure of the .golden and rosy cross. in geheime figuren (which design was in turn borrowed by mathers for the reverse of the .complete symbol of the rose cross. in the r.r. et a.c. ta.liber mmm the studentship syllabus of the 4 iot liber mmm this course is an exercise in the disciplines of magical trance, a form of mind control having similarities to yoga, personal metamorphosis, and the basic techniques of magic. success with these techniques is a prerequisite for any real progress with the initiate 3 syllabus. a magical diary is the magician

LIBER NU

opy: liber null& psychonaut. isbn: 0-87728-639-6 available at most online occult book stores, or by mail order (i presume) from mandrake and otheakliber nv svb figvra xi v a a publication in class d (for winners of the ordeal x) imprimatur. v.v.v.v.v. n. fra. a a o.m. 7 =4 1 000. this is the book of the cult of the infinite without. 00. the aspirant is hadit. nuit is the infinite expansion of the rose; hadit the infinite contraction of the rood (instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the first chapter of the book of the law (instruction of v.v.v.v.v) 1. worship, i.e, identify thyself with, the khabs, the secret light within the heart. within this, again, unextended is hadit. this is the first practice of meditation (ccxx. i. 6 and 21. 2. adore and understand

LIBER SAMEKH

of the feast-days that are appointed in the book of the law.41 and he shall engrave with his own hand upon a plate of gold the holy sevenfold table,42 or the holy twelvefold table,43 or some particular device. and it shall be foursquare within a circle, and the circle shall be winged, and he shall attach it about his forehead by a ribbon of blue silk. moreover he shall wear a fillet of laurel or rose or ivy or rue, and every day, after the prayer of sunrise, he shall burn it in the fire of the censer. now he shall pray thrice daily, about sunset, and at midnight, and at sunrise. and if he be able, he shall pray also four times between sunrise and sunset. the prayer shall last for the space of an hour, at the least, and he shall seek ever to extend it, and to inflame himself in praying. th

LIBER TRIGRAMMATON

e it. svb figvra xxvii 3 yet certain holy nuns concealed the secret in songs upon the lyre. now did the horror of time pervert all things, hiding the purity with a loathsome thing, a thing unnameable. yea, and there arose sensualists upon the firmament, as a foul stain of storm upon the sky. and the black brothers raised their heads; yea, they unveiled themselves without shame or fear. also there rose up a soul of filth and of weakness, and it corrupted all the rule of the tao. then only was heaven established to bear sway; for only in the lowest corruption is form manifest. also did heaven manifest in violent light. and in soft light. then were the waters gathered together from the heaven. 4 liber trigrammaton and a crust of earth concealed the core of flame. around the globe gathered the

LIBER VII

ne of the feast-days that are appointed in "the book of the law. and he shall engrave with his own hand upon the plate of gold the holy sevenfold table, or the holy twelvefold table, or some particular device. and it shall be foursquare within a circle, and the circle shall be winged, and he shall attach it about his forehead by a ribbon of blue silk. moreover, he shall wear a fillet of laurel or rose or ivy or rue, and every day, after the prayer of sunrise, he shall burn it in the fire of the censor. now he shall pray thrice daily, about sunset, and at midnight, and at sunrise. and if he be able, he shall pray also four times between sunrise and sunset. the prayer shall last for the space of an hour, at the least, and he shall seek ever to extend it, and to inflame himself in praying. th

LIBER XCV THE WAKE WORLD

nd marry me. i shan.t tell you his name because it is too beautiful. it is a great secret between us. when we were engaged he gave me such a beautiful ring. it was like this. first there was his shield, which had a sun on it and some roses, all on a kind of bar; and there was a terrible number written on it. then there was a bank of soft roses with the sun shining on it, and above there was a red rose on a golden cross, and then there was a three-cornered star, shining so bright that no-one could possibly look at it unless they had love in their eyes; and in the middle was an eye without an eyelid. that could see anything, i should think, but you see it could never go to sleep, because there wasn.t any eyelid. on the sides were written i.n.r.i. and t.a.r.o, which mean many strange and beau

most curious via n v. piscis. domus vi v. pulchritudo tkrp ceremonium 5 =6 humilitas supplicium sepulchrum the wake world 11 room that ever was with seven sides. there was a dreadful red dragon on the floor, and all the sides were painted every colour you can think of, with curious figures and pictures. the light was not like dream light at all; it was wake light, and it came through a beautiful rose in the ceiling. in the middle was a table all covered with beautiful pictures and texts, and there were ever such strange things on it. there was a little crucifix in the middle, all of diamonds and emeralds and rubies, and other precious stones, and there was a dagger with a golden handle, and a cup full of the most delicious wine, and there was a curious coin with the strangest writing on i

eautiful pictures and texts, and there were ever such strange things on it. there was a little crucifix in the middle, all of diamonds and emeralds and rubies, and other precious stones, and there was a dagger with a golden handle, and a cup full of the most delicious wine, and there was a curious coin with the strangest writing on it, and a funny little stick that was covered with flames, like a rose tree is with roses. beside the strange coin was a heavy iron chain, and i took it and put it round my neck because i was bound to my fairy prince, and i would never go about like other people till i found him again. and they took the dagger and dipped it in the cup, and stabbed me all over to show that i was not afraid to be hurt, if only i could find my fairy prince. then i took the crucifix

wonderful words like dying nightingales that have sorrowed for the fading of the roses, and pressed themselves to death upon the thorns; and one.s whole body became a single eye, so that one saw as if the unborn thought of light brooded over an eternal sea. then was light as the lightning flaming out of the east, even unto the west, and it was fashioned as the swiftness of a sword. by and by one rose up, then one seemed to be quite, quite dead, and buried in the centre of a pyramid of the most brilliant light it is possible to think of. and it was wake-light too; and everybody knows that even wake-darkness is really brighter than the dream-light. so you must just guess what it was like. there was more than that too; i can.t possibly tell you. i know too what i.n.r.i. on the ring meant: an

LIBER XLIV THE MASS OF THE PHOENIX

lepha s press. this e-text last revised 17.07.2004] 3 [hebrew \d, blood= 44] 4 [see also the equinox of the gods. the .invocation of horus according to the divine vision of ourada the seer. is divided into 44 sections (4 divisions of 11 sections each, with a string of 44 pearl beads to be told.the string broke after the first performance; the suggestion perhaps is that 44 had been communicated by rose as a particular number of horus prior to the ritual, though there is no clear statement to that effect in the account of the cairo working (then again, the cairo working is generally very poorly documented and it has even been suggested that crowley was booked on a ship back to england before april 8th. t.s] 5 [commentary by crowley on this chapter as printed in the second edition of the book

LIBER XXXVI THE STAR SAPPHIRE

ork of christian mysticism, translated into french by persons unknown, and from french into english by one isabel de steiger (late 19th century (c) ordo templi orientis. key entry &c. by frater t.s. for celephais press/ n.i.w.g. this e-text last revised 13.06.200-tliber xxxvi the star sapphire v a a publication in class d 1 let the adept be armed with his magick rood [and provided with his mystic rose. in the centre, let him give the l. v. x. signs;1 or if he know them, if he will and dare do them, and can keep silent about them, the signs of n. o. x. being the signs of puer, vir, puella, mulier. omit the sign i.r.2 then let him advance to the east, and make the holy hexagram,3 saying: pater et mater unus deus ararita.4 let him go round to the south, make the holy hexagram, and say: mater

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

ossess the best horse. as would befit the horse of odin, sleipnir is used for trips to the world of the dead. the second stanza of baldrs draumar tells what happens after baldr has had disquieting dreams: deities, themes, and concepts 275 larbro tangelgarda stone from gotland with rider on an eight-legged horse, probably odin on sleipnir (the art archive/historiska museet stockholm/dagli orti) up rose odin, god of the ages, and on sleipnir he placed a saddle. he rode down from there to niflhel met a dog, which came out of hel. in the baldr story in snorri fs gylfaginning, when hermod rides to the world of the dead to try to bring baldr back, it is on sleipnir fs back. after riding nine dark nights he crosses the gjallarbru and finally comes to the gates of hel. then he dismounted from the

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ers, plants, fruits, and trees stones, metals and gems ceremonial magic and sorcery the elements and their inhabitants hermetic pharmacology, chemistry, and therapeutics the qabbalah, the secret doctrine of israel fundamentals of qabbalistic cosmogony the tree of the sephiroth qabbalistic keys to the creation of man an analysis of tarot cards the tabernacle in the wilderness the fraternity of the rose cross rosicrucian doctrines and tenets fifteen rosicrucian and qabbalistic diagrams alchemy and its exponents the theory and practice of alchemy: part one the theory and practice of alchemy: part two the hermetic and alchemical figures of claudius de dominico celentano vallis novi the chemical marriage bacon, shakspere, and the rosicrucians the cryptogram as a factor in symbolic philosophy fr

gin of playing cards--the rota mundi of the rosicrucians--the problem of tarot symbolism--the unnumbered card--the symbolism of the twenty-one major trumps- the suit cards. 129 the tabernacle in the wilderness moses, the egyptian initiate--the building of the tabernacle--the furnishings of the tabernacle--the ark of the covenant--the robes of glory--the urim and thummim. 133 the fraternity of the rose cross the life of father c.r.c--johann valentin andre--the alchemical teachings of the rosicrucians--significance of the rose cross--the rosicrucian temple--the adepts of the rose cross. 137 rosicrucian doctrines and tenets the confessio fraternitatis--the anatomy of melancholy--john heydon on rosicrucianism--the three mountains of the wise--the philosophical egg--the objects of the rosicruci

zeller, the great authority on ancient philosophies, has recently declared the writings of xenophon relating to socrates to be forgeries. when the clouds of aristophanes, a comedy written to ridicule the theories of socrates, was first presented, the great skeptic himself attended the play. during the performance, which caricatured him seated in a basket high in the air studying the sun, socrates rose calmly in his seat, the better to enable the athenian spectators to compare his own unprepossessing features with the grotesque mask worn by the actor impersonating him. the elean sect was founded by ph do of elis, a youth of noble family, who was bought from slavery at the instigation of socrates and who became his devoted disciple. plato so highly admired ph do's mentality that he named one

he universe with its blood. click to enlarge the birth of mithras. from montfaucon's antiquities mithras was born out of a rock, which, breaking open, permitted him to emerge. this occurred in the darkness of a subterranean chamber. the church of the nativity at bethlehem confirms the theory that jesus was born in a grotto, or cave. according to dupuis, mithras was put to death by crucifixion and rose again on the third day. next: the ancient mysteries and secret societies, part two sacred texts esoteric index previous next p. 25 the ancient mysteries and secret societies part two the entire history of christian and pagan gnosticism is shrouded in the deepest mystery and obscurity; for, while the gnostics were undoubtedly prolific writers, little of their literature has survived. they brou

ma which formed the basis of the odinic mysteries was as follows: the supreme, invisible creator of all things was called all-father. his regent in nature was odin, the one-eyed god. like quetzalcoatl, odin was elevated to the dignity of the supreme deity. according to the drottars, the universe was fashioned from the body of ymir, the hoarfrost giant. ymir was formed from the clouds of mist that rose from ginnungagap, the great cleft in chaos into which the primordial frost giants and flame giants had hurled snow and fire. the three gods--odin, vili, and ve--slew ymir and from him formed the world. from ymir's various members the different parts of nature were fashioned. after odin had established order, he caused a wonderful palace, called asgard, to be built on the top of a mountain, an

MASTERING WITCHCRAFT

in vassago ritual. as you perform each of the consecrations, say these words: colpriziana offina alta nestera fuaro menut i name the [name of deceased] thou art [name of deceased. the circle cross you trace over the photograph is, like the triangle and pentacle, a witch symbol of great antiquity. some witches, who are hermetically inclined, say that it is an abbreviated version of the alchemical rose cross, whereas others see it as being a type of the crux ansata, or egyptian ankh, symbolizing divine life. in this particular instance, however, the symbol connotes a different history altogether, being derived from the same source as that old pirate device familiar to all readers of treasure island, the skull and crossbones. this emblem makes its appearance in more serious context in both t

od kitchenware shop, and, of course, your workbook in which the spell has been previously written out. finally, surround the altar triangle with a circle of fresh flowers, preferably sweet smelling. these may be any that please you; freesias, narcissus or lilac, jasmine or carnations, anything you like, depending on your location and the time of year. the choice is yours. to a lot of witches, the rose seems a very good choice, as this blossom has always been considered most germane to matters of love, and a symbolic attribute of the lady. cabalistic legend has it that balkis, queen of sheba, was a witch, and that the wisdom she came to question solomon, king of israel, about was magical in content. i am the rose of sharon, and the lily of the valleys, as the lily among thorns, so is my lov

ce, as this blossom has always been considered most germane to matters of love, and a symbolic attribute of the lady. cabalistic legend has it that balkis, queen of sheba, was a witch, and that the wisdom she came to question solomon, king of israel, about was magical in content. i am the rose of sharon, and the lily of the valleys, as the lily among thorns, so is my love among the daughters. the rose has been preserved as the lady's emblem in the annals of courtly love and among the symbols of alchemy. the lily, however, passed directly into christian catholicism and became an attribute of the madonna, which is only right and proper, as the virgin mary is but a christian echo of an aspect of the lady herself. however, due to this association, it is more to be considered a symbol of cool c

iander spell, other have more success with the following: the periwinkle spell having observed the correct time of the month and day and prepared your place of working in exactly the same manner as for the preceding coriander spell, assembled your ingredients, kindled the thurible, and invoked habondia: take dried leaves of periwinkle (virica major or minor, mercury herb, cinquefoil, vervain, and rose petals, place them in your mortar and grind them to a fine powder. repeat as you do so, over and over, a jingle to declare your intent such as "by this act i draw [name] and [name] into a bond of love and desire" then taking two very small pinches of the resultant powder, mix them with the water in the chalice, again charging it with the full force of your crystallized libido, and again seali

es for the various incenses mentioned in the preceding pages, plus a list of amatory magical ingredients you may wish to experiment with on your own. love incense first, an incense to be used with all general works of love such as the composition of philters, the planetary spell, etcetera. traditionally, witches used to make this of musk, lignum aloes, red coral powder, tincture of ambergris, and rose petals, mingled with a few drops of pigeon's blood and the desiccated brain of a sparrow! however, modern witches generally omit the last two ingredients and substitute an old culinary standby, the white of an egg, strangely enough. this, apart from its magical effectiveness, also can be used as a binding agent for the powders, should you wish to compose ready-made incense cones or pastilles

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 4

by which means the angel will presently appear as aforesaid. and when the angel departeth he will fill the whole place with a sweet and pleasant smell, which will be smelled for a long time. and note the golden seal will serve and is used in all the operations of all four altitudes. the colour of the altitude belonging to the first altitude, or chora, is lilywhite; the second chora a perfect red rose colour; the third chora is to be a green mixed with a white silver colour; the fourth chora is to be black mixt with a little green or a sad colour. of the second chora or altitude note that the other three altitudes, with their signs and princes can exert power over goods and riches, and can make any man rich or poor. and as the first chora gives increase and maketh fruitful, so these give d

g: i recommend myself wholly to your office, and i pray unto you, prince of this altitude, that i may enjoy and obtain all things according to my wishes and desires. and you may further express your mind in all particulars in your prayer, and do the like in the two other choras following. the angel of the second altitude appeareth in the form of a young child with clothes of a satin, and of a red rose colour, having a crown of red gilly flowers upon his head. his face looketh upwards to heaven and is of a red colour, and is compassed round about with a bright splendour as the beams of the sunthe ars nova book v of the lemegeton ars nova book five of the lemegeton transcribed from sloane ms. 2731 and prepared in adobe acrobat format by benjamin rowe, june, 1999. typeset in adobe caslon ars

MEANING OF MASONRY

might possibly prove an offence or provoke contention. to typify the advance by the candidate at this stage of his development, the apron here assumes greater elaborateness. it is garnished with a light blue border and rosettes, indicating that a higher than the natural light now permeates his being and radiates from his person, and that the wilderness of the natural man is now blossoming as the rose, in the flowers and graces incident to his regenerated of nature; whilst upon either side of the apron are seen two columns of light descending from above, streaming into the depths of his whole being, and terminating in the seven-fold tassels which typify the seven-fold prismatic spectrum of the supernal light. he is now lord of himself; the true master mason; able to govern that lodge which

s the necessity of mystical death and dramatizes the process of such death and revival therefrom into newness of life. the royal arch carries the process a stage farther, by showing its fulfilment in the" exaltation" or apotheosis of him who has undergone it. the master mason's degree might be said to be represented in the terms of christian theology by the formula" he suffered and was buried and rose again" whilst the equivalent of the exaltation ceremony is" he ascended into heaven" the royal arch degree seeks to express that new and intensified life to which the candidate can be raised and the exalted degree of consciousness that comes with it. from being conscious merely as a natural man and in the natural restricted way common to every one born into this world, he becomes exalted (whi

MICHAEL FORD BOOK OF CAIN

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

MICHAEL FORD WITCHMOON

of the dead -the psychonaut- you should adorn your chamber with vampiric symbols and darkside objects which stir your imagination. the first step would be to set a single red candle upon an altar. the altar can have any significant symbols on it, but above the altar, framed if possible, should be displayed the varcolaci sigil. incense should be billowing in the chamber, frankincense, jasmine, and rose are preferred. each is a fragrance of our coven and of babalon, the scarlet woman. in my personal experience dream is a form of astral projection. if i create a sigil for dreaming and traveling/meeting with another, then this can be done through an induced trance and then sleep. many actually are able to lie down and astrally project, while i have developed this ability, my own preference and

evening, incense burning thickly on this mid october evening. i had spent most of the day looking forward to this eve and now it had come. i knew, as an initiate who would go forth by night, that much significance would 90 90 manifest in the dream realm. sleep was coming, as welcome as a mid-evening lover. i had been focusing on a vision of black eagle, through a sigil based on the concept. night rose with a passion unmatched by even the most lustful embrace. as i closed my eyes, focusing upon the varcolaci sigil, i felt a power within my body rising; it was like a collection of energy that could make your body burst with excitement, if by chance you were in such a situation. as i was also very relaxed it was entirely a surreal feeling, devoid of physical stress or urge. each limb was quit

creating numerous id familiars to guide them and attend the conclave. i was seeking ever so intensely to arrive, taking the form of a night owl, and the night sounds around me as i flew were filled with exhilaration. i could hear the sounds of moaning and laughing in the night winds, my mind telling me it was the many witches, beasts, wolves and vampires of the dream plane. my level of excitement rose further upon being drawn to these haunting voices. i let out a call sounding so very loud within my ears that it must have been heard by the ecstatic witches and warlocks. i was joining those of the blood, those of my lineage, who continue the great work of the witches sabbat path on this plane of existence. i could only wonder later who are the many companions with whom we frolic with in the

ream flesh, that which was electric. growing. rising. a sigil before me, of deepest blue and crimson. burning with the ambiguous wish of strength and desire! 123 123 all was within my grasp, even the night wind, in phantom semblance. i felt alive and so fierce. lycanthropy so sweet in its rapture! fire grew within this shape i made, knowing that fire was everything within this sphere of desire. i rose and took towards the night sky, swooping down upon the forest lanes. hearing further the three-fold cries of my kin, to know voices backwards in the night how willing such passion, would beauty be so caring. so deadly to those blind of will blind of vision and waking dreams. i ran with the fury of the burning flame which drove me the life itself in all control. beneath a scarlet sky, in a see

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

arkened (rev 8:7 9:1)and i beheld and heard an angel flying through the midst of heaven, saying with a loudvoice, woe, woe, woe, to the inhabitants of the earth (rev 8:7 9:1) for this they are willingly ignorant of..the world that then was, being overflowed withwater, perished (2 peter 3:5) celtic records also speak of the deluge: i have been in the bark of dylan, son of the wave, when the waters rose as lances, fallingdown from the skies, into the exposed abyss (book of taliesin) the indians of lake missoula, washington, have in their myths the following account: one summer morning the people were startled by a rumbling and a shaking of theearththen the sun was blotted outterrified people ran to the hills to get away from thepounding waterthen a rain of ashes began to fall. it fell for se

and a fire infold-ing itself and a brightness was about it and out of the midst thereof as the color of amber outof the midst of the fire (ezekiel 4:5)and it came to pass, as moses entered into the tabernacle, the cloudy pillar descended, andstood at the door of the tabernacle, and the lord talked with moses. and all the people sawthe cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped,every man in his tent door (exodus 33:9)then they willingly received him into the ship: and immediately the ship was at the landwhither they went (john 6: 21) earths first deluge10atlantis, alien visitation, and genetic manipulation and from the ancient aryans and hindus we have:he boarded the aerial vehicle with khara which was decorated with jewels and the faces ofdemons a

the underworld (sic, night sky).this accounts partly for why once great and benign civilizations, peaceful and respect-ful of nature, suddenly descend into debauchery and civil strife.in the legends of the tahoe (california) indians, for instance, we read of the strife: there was a time when their tribe possessed the whole earth and were strong and numerous,and rich; but a day came when a people rose up stronger than they and defeated andold world disorder20atlantis, alien visitation, and genetic manipulation enslaved them. afterward the great spirit sent an immense wave across the continent fromthe sea, and this wave engulfed both the oppressors and the oppressed, all but a very smallremnant. the records of hundreds of cultures lead us to the conclusion that their eventualdecline and fal

or some lost paradise or far away shore where life is sublime and untroubled. thisinstinct appears especially strong in members of the female sex.because of the allegiance of the eves and their curiosity toward the high mysteries, thematriarchal cults of the priestess began. these cults of power women existed down tomedieval times, when the brotherhood of the snake, under the guise of catholicism,rose up to destroy them, en masse. the eves have never been forgiven for their aban-donment of the alien hegemony. their decision sealed their fate. that the compilers ofthe old testament and the creators of the anthrocentric, monotheistic religions pro-pound the subservience of woman should be enough proof of whom they serve. thefollowing passage reveals the wrath of the atlanteans, not only towa

e samein both cases, they being accused of having mastered too many of the divine secrets of, as weshould say, science, as the ancients named it, the gods.the world falls dead38atlantis, alien visitation, and genetic manipulation the indians of lake tahoe, california say:there was a time when their tribe possessed the whole earth and were strong and numerous,and rich; but a day came when a people rose up stronger than they and defeated andenslaved them. afterward the great spirit sent an immense wave across the continent fromthe sea and this wave engulfed both the oppressors and the oppressed, all but a very smallremnant. the ancient britons: the profligacy of mankind had provided the great supreme to send a pestilential wind uponthe earth. a pure poison descended, every blast was deathpre

MICHAEL WYNN THE SOUL TRAVELERS

was perfect in all his ways. after growing into a young man, the day came for an annual trip by boat, where lone man insisted the boat sail despite the presently bad weather, much to the protest of the 12 men already on board. yet the boat did set sail and during the voyage was attacked by demons. lone man made short work of these attacks, and when the boat was endangered by a whirlpool, lone man rose to his feet and reminded the whirlpool that it was he, lone man, that created the waters; the whirlpool promptly dissipated. one day lone man arrived to an island, proclaiming that a flood was soon to destroy the earth, and that a fortress must be built at the center of the village. he promised to return one day, and after leaving the village the flood waters did come, which protected those w

champion of mankind, highly intelligent, and can easily deceive zeus. i can t believe it s not fiction: zeus and hades heracles (2001) clash of the titans (2010) hidden history [1.6] mythology isn t the only vector by which we can reconstruct history. evidence of a more temporal form exists for those whose tastes are more technical. this evidence involves the manner in which ancient civilizations rose and fell; it also involves what (how much) ancient man knew, and when he came to know it. ancient man, predictably, attributed their knowledge to the teachings of the gods. to modern scholars, this explanation as to where ancient man received his knowledge of architecture, agriculture, and astronomy is largely unsatisfactory. but it appears that the ancients explanation was no more of a cop-o

being invoking hexagrams, should begin at the bottom-right corner of the hexagram (the point assigned to venus) and move clockwise until the first triangle of the hexagram is drawn. from there, beginning at the opposite side of venus (the point of the hexagram assigned to mars, the second triangle is drawn, also in a clockwise fashion. and, being an odor of venus, ideally the room should smell of rose. the spirits associated with the 7 planets are invoked and banished with the hexagram; for spirits of the 5 elements, the pentagram is used. satanists tend to draw the pentagrams up-side down, which is symbolic for the material elements being higher than the element of spirit, which often represents god (the light. it isn t uncommon for names of power, such as the names of god, arch-angels, a

tongues, all i can truly tell you is that it was quite selfless, and has nothing to do with dying on the cross. satan promised those in hell much spoils after jesus death, but instead jesus released many spirits who were bound in prison. these spirits rejoiced and turned against those who tormented them in hell. satan apparently lost control of entire realms because of this. if you recall, jesus rose from the dead and into heaven 3 days after he was killed. but during those 3 days he was dead, he apparently fell into the underworld and started trouble for satan there too. a vague mention of this event occurs in--michael wynn's "the soul travelers" 76 the bible, peter i 3:18 which states for christ also hath once suffered for sins, the just for the unjust, that he might bring us to god, be

MOODY RAYMOND A LIFE AFTER LIFE

very indistinct to me- i took it be an indigo, a bluish color. this spiritual form didn't have a shape like a body. it was more or less circular, but it had what i would call a hand. i know this because when the light reached down for me, i reached up for it with my hand. yet, the arm and hand of my body just stayed put, because i could see them lying on the bed, down by the side of my body, as i rose up to the light. but when i wasn't using this spiritual hand, the spirit went back to the circular pattern. so, i was drawn up to the same position the light was in, and we started moving through the ceiling and the wall of the hospital room, into the corridor, and through the corridor, down through the floors it seemed, on down to a lower floor in the hospital. we had no difficulty in passin

MORALS AND DOGMA

es are as follows: 1--apprentice. 2--fellow-craft. 3--master. 4--secret master. 5--perfect master. 6--intimate secretary. 7--provost and judge. 8--intendant of the building. 9--elu of the nine. 10--elu of the fifteen. 11--elu of the twelve. 12--master architect. 13--royal arch of solomon. 14--perfect elu. 15--knight of the east. 16--prince of jerusalem. 17--knight of the east and west. 18--knight rose croix. 19--pontiff. 20--master of the symbolic lodge. 21--noachite or prussian knight. 22--knight of the royal axe or prince of libanus. 23--chief of the tabernacle. 24--prince of the tabernacle. 25--knight of the brazen serpent. 26--prince of mercy. 27--knight commander of the temple. 28--knight of the sun or prince adept. 29--scottish knight of st. andrew. 30--knight kadosh. 31--inspector i

who were in the way of the pleasures of lascivious wives and of villains wearing orders of nobility; when the people were ground between the upper and the nether millstone of taxes, customs, and excises; and when the pope's nuncio and the cardinal de la roche-ayman, devoutly kneeling, one on each side of madame du barry, the king's abandoned prostitute, put the slippers on her naked feet, as she rose from the adulterous bed. then, indeed, suffering and toil were the two forms of man, and the people were but beasts of burden. the true mason is he who labors strenuously to help his order effect its great purposes. not that the order can effect them by itself; but that it, too, can help. it also is one of god's instruments. it is a force and a power; and shame upon it, if it did not exert it

an incapable and merely _real_ man, must ever be a vain and empty speculation. the laws of sympathy govern in this as they do in regard to men who are put at the head. we do not know, as yet, what qualifications the sheep insist on in a leader. with men who are too high intellectually, the mass have as little sympathy as they have with the stars. when burke, the wisest statesman england ever had, rose to speak, the house of commons was depopulated as upon an agreed signal. there is as little sympathy between the mass and the highest truths. the highest truth, being incomprehensible to the man of realities, as the highest man is, and largely above his level, will be a great unreality and falsehood to an unintellectual man. the profoundest doctrines of christianity and philosophy would be me

, no absolute satisfaction may be vouchsafed to philosophy, any more in circumscribing the cause than in limiting the effect, the man of thought and contemplation falls into unfathomable ecstacies in view of all the decompositions of forces resulting in unity. all works for all. destruction is not annihilation, but regeneration. algebra applies to the clouds; the radiance of the star benefits the rose; no thinker would dare to say that the perfume of the hawthorn is useless to the constellations. who, then, can calculate the path of the molecule? how do we know that the creations of worlds are not determined by the fall of grains of sand? who, then, understands the reciprocal flow and ebb of the infinitely great and the infinitely small; the echoing of causes in the abysses of beginning, a

" a"_i conceal" and ignorance, misunderstanding the word"_hail" has interpolated the phrase "from whence do you _hail" but the word is really"_hele" from the anglo-saxon verb elan _helan, to _cover, hide, or _conceal. and this word is rendered by the latin verb _tegere, to _cover_ or _roof over "that ye fro me no thynge woll hele" says gower "they _hele_ fro me no priuyte" says the romaunt of the rose "to _heal_ a house" is a common phrase in sussex; and in the west of england, he that covers a house with slates is called a _healer. wherefore, to"_heal" means the same thing as to"_tile--itself symbolic, as meaning, primarily, to _cover_ a house with _tiles--and means to _cover, hide, or _conceal. thus language too is symbolism, and words are as much misunderstood and misused as more materi

MOTTA MARCELO THE COMMENTARIES OF AL

m. the conditions and circumstances always vary according to the individual case. don't think, either, that the ordeals get easier as you progress. they get harder. the late ordeals would disintegrate your vehicles in the early stages of initiation. 51. there are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli& jasper are there; and all rare scents; jasmine& rose, and the emblems of death. let him enter in turn or at once the four gates; let him stand on the floor of the palace. will he not sink? amn. ho! warrior, if thy servant sink? but there are means and means. be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your fill and will of love as ye will, when, where and with whom ye w

he word 'therefore. it appears to describe an initiation, or perhaps the initiation, in general terms. i would suggest that the palace is the 'holy house' or universe of the initiate of the new law. the four gates are perhaps light, life, love, liberty--see "de lege libellum. lapis lazuli is a symbol of nuit, jasper of hadit. the rare scents are possibly various ecstasies or samadhis. jasmine and rose are hieroglyphs of the two main sacraments, while the emblems of death may refer to certain secrets of a well known exoteric school of initiation whose members, with the rarest exceptions, do not know what it is all about (he refers to masonry) the question then arises as to whether the initiate is able to stand firmly in this place of exaltation. it seems to me as if this refers to the ascet

rthless woman. i now found myself able to retrace the paths of thought which ultimately come together in a platitude. i would start with some few simple ideas and develop them. each stage in the process was like the joy of a young eagle soaring from height to height in ever increasing sunlight as dawn breaks, foaming, over the purple hem of the garment of ocean, and when the many coloured rays of rose and gold and green gathered themselves together and melted into the orbed glory of the sun, with a rapture that shook the soul with unimaginable ecstasy, that sphere of rushing light was recognized as a common-place idea, accepted unquestioningly and treated with drab indifference because it had so long been assimilated as a natural and necessary part of the order of nature. at first i was sh

any community where this is verboten has a choice between two duties: insurrection and emigration. the furtive disregard of restriction is not freedom. it tends to make men slaves and hypocrites, and to destroy respect for law (the only result of the 'dry law' was the syndicate) have no fear: two years after vodka was verboten, russia, which had endured a thousand lesser tyrannies with patience, rose in revolution. religious ecstasy is necessary to man's soul. where this is attained by mystical practices, directly, as it should be, people need no substitutes. thus, the hindus remain contentedly sober, and care nothing for the series of invaders who have occupied their country from time to time and governed them. but where the only means of obtaining this ecstasy, or a simulacrum of it, kn

is very difficult point remains obscure without initiatic experience, but 666 had enough even at the time of writing this commentary to explain the situation more clearly. that he fails to do so is proof of how much his conscious ego aleister crowley was upset still by the experience) it is to be remembered that the beast had agreed to follow the instructions communicated to him (through his wife rose) only in order to show that 'nothing would happen if you broke all the rules' poor fool! the way of mastery is to break all the rules but you have to know them perfectly before you can do this; otherwise you are not in a position to transcend them. aiwaz here explains that his power over me depended upon the fact that hadit is verily "the core of every star. as is well known, there is a limit

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ark, were, to the early greeks, matter of grave speculation, and not unfrequently of alarm. for instance, when they heard the awful roar of thunder, and saw vivid flashes of lightning, accompanied by black clouds and torrents of rain, they believed that the great god of heaven was angry, and they trembled at his wrath. if the calm and tranquil sea became suddenly agitated, and the crested billows rose mountains high, dashing furiously against the rocks, and threatening destruction to all within their reach, the sea-god was supposed to be in a furious rage. when they beheld the sky glowing with the hues of coming day they thought that the goddess of the dawn, with rosy fingers, was drawing aside the dark veil of night, to allow her brother, the sun-god, to enter upon his brilliant career. t

s, with their hundred hands, hurled down upon the enemy, at the same time raising mighty earthquakes, which swallowed up and destroyed all who opposed them. aided by these new and powerful allies, zeus page 16 now made a furious onslaught on his enemies, and so tremendous was the encounter that all nature is said to have throbbed in accord with this mighty effort of the celestial deities. the sea rose mountains high, and its angry billows [17]hissed and foamed; the earth shook to its foundations, the heavens sent forth rolling thunder, and flash after flash of death-bringing lightning, whilst a blinding mist enveloped cronus and his allies. and now the fortunes of war began to turn, and victory smiled on zeus. cronus and his army were completely overthrown, his brothers despatched to the g

is graceful and lovely in womanhood. she is of medium height, and the form is perfect in its symmetry and faultless proportions. aphrodite is also frequently represented in the act of confining her dripping locks in a knot, whilst her attendant nymphs envelop her in a gauzy veil. the animals sacred to her were the dove, swan, swallow, and sparrow. her favourite plants were the myrtle, apple-tree, rose, and poppy. the worship of aphrodite is supposed to have been introduced into greece from central asia. there is no doubt that she was originally identical with the famous astarte, the ashtoreth of the bible, against whose idolatrous worship and infamous rites the prophets of old hurled forth their sublime and powerful anathemas. venus. the venus of the romans was identified with the aphrodit

ver the minds of the ignorant, and which would appear to owe their origin to a remote pagan source. selene (luna. just as helios personified the sun, so his sister selene represented the moon, and was supposed to drive her [87]chariot across the sky whilst her brother was reposing after the toils of the day. when the shades of evening began to enfold the earth, the two milk-white steeds of selene rose out of the mysterious depths of oceanus. seated in a silvery chariot, and accompanied by her daughter herse, the goddess of the dew, appeared the mild and gentle queen of the night, with a crescent on her fair brow, a gauzy veil flowing behind, and a lighted torch in her hand. selene greatly admired a beautiful young shepherd named endymion, to whom zeus had accorded the privilege of eternal

d mother, whom he conducted to olympus, where, under the name of thyone, she was admitted into the assembly of the immortal gods. among the most noted worshippers of dionysus was midas,[46] the wealthy king of phrygia, the same who, as already related, gave judgment against apollo. upon one occasion silenus, the preceptor and friend of dionysus, being in an intoxicated condition, strayed into the rose-gardens of this monarch, where he was found by some of the king's attendants, who bound him with roses and conducted him to the presence of their royal master. midas treated the aged satyr with the greatest consideration, and, after entertaining him hospitably for ten days, led him back to dionysus, who was so grateful for the kind attention shown to his old friend, that he offered to grant m

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

is now the corner of rue des barres and rue de l'hotel de ville. remnants of this hotel des barres are still in existence: at number 56 of rue de l'hotel de ville (the former rue de la mortellerie, we can see a strange ogive-shaped cavern in two bays. one of the arch keystones adorning the first bay is adorned with a crest that includes a cross; the keystone of the second bay is decorated with a rose window with a leafy border.40 in three parishes with confused borders saint paul, saint gervais, and saint jean en greve the number of properties owned by the* j. hillairet is mistaken in his assumption that the first templar establishment was slightly more to the north, at the site of the napoleon barracks (j. hillairet, evocation du vieux paris, 134, an opinion he borrowed from rochegude an

went in to sanctum sanctorum? a. it was another type of christ who is ye door ye way and the truth& ye life by whome& in whom all ye elect entreth into heaven. q. what was ye greatest wonder yt seen or heard about the temple? a. god was man and was god. mary was a mother and yet a maid. q. what signifies the temple? a. ye son of god& partly of the church ye son soffered his body to be destroyed& rose again ye 3 d day& raised up tu us ye christian church we (which) in ye true spiritwal church. q (what signifies) the ark of the covenant? a. it represents as weel our saviour christ as ye hearts of ye faithfull for in christs breast was ye doctrine both of law& gospel so is in ye faithfull though not in ye measure he was ye true manna yt descended to give life to ye world ye table of ye law m

1144. jesse trees were numerous in the twelfth and thirteenth centuries and can be found in stained glass (for example, in chartres, saint denis, le mans, and sainte chapelle) and in the archivolts of portals (in senlis, mantes, laon, chartres, amiens. starting at the end of the thirteenth century, the virgin began appearing at the top of the tree, holding the infant jesus in her arms. she is the rose, the flower that blossoms at the tip of the stem. how illuminating and eloquent hiram's legend becomes when placed alongside christ's ascension, which was so often celebrated by stone sculptors, masons, and carpenters. all the prophets and seers of israel, all those heralds of christ, all those figures who gravitated around the scriptures and the apocrypha and oral tradition or the books of l

d magic- its members, who used personal identification signs and passwords, founded corresponding organizations chapelies in other european countries for the purpose of studying the "forbidden" sciences. if we give credence to a manuscript by michael meir (1568-1622, conserved speculative freemasonry 243 in the leipzig library, this guild of mages gave birth in germany to the brothers of the gold rose-cross in 1570, which was earlier than valentin andrea's fama fraternitatis* the rosicrucians represent the most direct influence on the transformation from operative masonry to speculative freemasonry. at the beginning of the seventeenth century, there existed in holland, germany, and england various groups of learned men who formed secret societies in conformance with the principles proclaim

NECRONOMICON ALAZIF

eheld the abominations of those that ravaged the earth. in their wrath they set their hand against the old ones, staying them in the midst of their iniquity and casting them forth from the earth to the void beyond the planes where chaos reigns and form abideth not. and the elder lords set their seal upon the gateway and the power of the old ones prevailest not against its might. loathsome cthulhu rose then from the deeps and raged with exceeding great fury against the earth guardians. and they bound his venomous claws with potent spells and sealed him up within the city of r'lyeh wherein beneath the waves he shall sleep death's dream until the end of the aeon. beyond the gate dwell now the old ones; not in the spaces known unto men but in the angles betwixt them. outside earth's plane they

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ovid s roman version of the story, aphrodite (venus) instructed eros (cupid) to pierce the underworld god with an arrow of desire for his niece, in order to demonstrate her power over the other gods. royal trident hades struck the ground with his trident to open up a way to the underworld, where he took persephone to be his queen. weeping water nymph when hades seized persephone, the nymph cyane rose from the lake and rebuked him but he ignored her. desolate, cyane wept so much that her blood turned to water, and she dissolved. when persephone s grieving mother demeter came looking for her, all the mute cyane could do was bear up persephone s lost girdle on the surface of the water. cerberus hades galloped over the fields, guarded by cerberus, the three-headed watchdog of the underworld

ddess of childbirth, released him. others say that foreshadowing his death a wild boar charged the tree and split it in two. aphrodite and adonis by hendrick goltzius (1558 1616/17) this painting shows the goddess aphrodite and the youth adonis in a summer embrace, just before he goes off on a hunting trip. aphrodite entreats him not to go because she is frightened for his safety. white roses the rose, a flower sacred to aphrodite, was originally white. according to one story, as she ran to help the dying adonis, aphrodite stepped on a thorn and the blood that fell onto the white rose petals stained them red. hunting dogs adonis loved hunting and only laughed at aphrodite who, prophetically, was terrified that he would be harmed on one of his hunting trips. aphrodite and adonis 33 determin

is people, he chained her to a rock for the monster to devour. monster adversary the sea monster, unaware that perseus could fly, attacked his shadow on the water, enabling perseus to swoop down and kill it using hermes sickle-shaped sword. poseidon was furious: not only had perseus rescued andromeda but he had killed medusa, one of poseidon s former lovers. when she died, his two unborn children rose up from her spilled blood the winged horse pegasus and the warrior chrysaor. although cepheus and cassiopeia pledged andromeda to perseus, she was already betrothed in marriage to her uncle phineas. nonetheless, her wedding to perseus went ahead, only to be interrupted by the arrival of an irate phineas with a large armed guard. in danger of being overwhelmed by such numbers, perseus used the

ed to achieve two of them. the most difficult tasks were the last: the capture of the watchdog of the underworld, cerberus, and the acquisition of the apples of the hesperides (shown here, which were guarded by a fearful serpent. hercules completed his tasks successfully, encountering many adventures along the way. when he died several years and exploits later from putting on a poisoned shirt, he rose to olympus, causing atlas to stagger under the sudden extra weight. lyre singing was the chief recreation of the hesperides. here, one of them dreamily strums on an upside-down lyre (it was by playing the lyre upside-down that apollo vanquished his challenger marsyas in a musical contest [see p. 41) garden of the hesperides the garden of the hesperides was at the edge of the earth, enclosed b

good and traveled in a magic canoe with 12 men, performing miracles. when it was time for him to leave, he told the people to set up a cedar trunk painted red in the center of the village, and to burn incense and offer it sacrifices. he said, this cedar is my body, which i leave with you as a protection from all harm. he told them to build a barricade around the cedar as a protection if the water rose again, it would rise no higher than the first hoop, and then subside. medicine lodge the medicine lodge was sacred and only used during the okeepa ceremony. it was the largest lodge in the village. part of the okeepa ceremony was to initiate boys into manhood. while the tribe danced outside, the initiates stayed in the medicine lodge, neither eating nor sleeping. on the fourth day, they under

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

his earth. nothing is rejected which develops integrity and self-strength of spirit. within the sigil of varcolaci, the image of the vampire is presented as a mark point towards self-evolution and godhood. the trapezoid sigil of varcolaci opens the gates of the shadow side through black magic. the varcolaci sigil was designed to manifest the essence of the varcolaci vampire, the astral being that rose from the flesh of the sorcerer to ascend to the night sky. this is the evermorphing version of lucifer, to eternally seek knowledge and the faustian spark which ignites into the black flame. the inverse pentagram that the varcolaci hold is the eye of lucifer, devilcosm that would glow with the divine light of self godhood. the inverse pentagram is itself symbol of exploring and controlling th

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

ho had been converted by st.mark, and reformed the doctrines of the egyptians in accordance with the principles of christianity. the disciples of ormus continued, until b b b i, to be the sole guardians of ancient egyptian wisdom as purified by christianity, and solomonian science. this science they communicated to the templars.they were then known by the title of knights of palestine or brethren rose-croix of the east. in them, the rite of memphis recognizes its immediate founders. in defining the object and intention of his order,marconis speaks as follows: the masonic rite of memphis is a combination of the ancient mysteries; it taught the first men to render homage to the deity. its dogmas are based on the principles of humanity its mission is the study of that wisdom which serves to d

egrees, or, in signing their names, ostentatiously affix the high number of degrees they had acquired: the decision of the council of the order, published in the, official bulletin of november, b i a c, pages e b i et seq, is thus disregarded; for, by the terms of that decision, the titles of the brethren of that rite having, been vised and regularized, either to the degree ofmaster or to that of rose croix,no one among these brethren can claim to possess any other degree than that indicated in this visa; and for them as for all, the provisions of articles b d a and b d h of the statutes-general are obligatory. it is our duty, very dear brethren, to put an end to these different abuses; we point them out to al masons, and particularly to the vigilant attention of the presidents of workshop

PROMETHEUS

eus stood chained by every limb to the hard rock with fetters of bronze, and fed an eagle on his liver. the bird kept eagerly returning to its feed. they saw it in the afternoon flying high above the ship with a strident whirr. it was near the clouds, yet it made all their canvas quiver to its wings as it beat by. for its form was not that of an ordinary bird: the long quill-feathers of each wing rose and fell like a bank of polished oars. soon after the eagle had passed, they heard prometheus shriek in agony as it pecked at his liver. the air rang with his screams till at length they saw the flesh-devouring bird fly back from the mountain by the same way as it came. argonautica 2.1238f she [medea] took a magic ointment from her box. this salve was named after prometheus. a man had only to

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

f the final mem. we therefore find the word for gshadow h in the plural, as in the verse, gthe shadows have fled. h20 this refers to the 120 male [permutations] and the 120 female [permutations. but the word for gimage h appears only in the singular, not in the plural, for the final mem is affixed only in the female. this is the mystical meaning of the verse[ gg-d prepared a kikayon-plant, and it rose up over jonah to give shade upon his head. h21 to explain: the book of jonah [allegorically] describes the [descent of] soul [into the body, and in fact we see that the numerical value of the word yonah [71] is 45 plus the numerical value of the name havayah [26. 19 psalms 69:4. 20 song of songs 2:17. 21 jonah 4:6. the arizal on parashat bo (2) 11 yonah: yud-vav-nun-hei= 10+ 6+ 50+ 5= 71. 26+

t of chochmah is apt to go too far afield from the meaning of the initial insight. in contrast to this, binah needs only one self-actualization. now cain felt that the second twin, who was produced when the light of abba struck the light of ima, should be his, for the yesod of abba produced her by means of the yesod of ima, even if she was in essence derived from the light of abba. cain therefore rose up against abel and killed him. jethro, the reincarnation of cain, came to rectify this [error. binah, whose task it is to develop the flash of insight that is chochmah into a full-fledged intellectual development, must evince a measure of self-orientation, or what becomes.in later contexts.ego, in order to do its job. in contrast, the experience of chochmah is that of total self-abnegation i

rest of this chapter describes how jethro, seeing how overburdened moses was with judging all the disputes the jewish people brought to him, suggested that.subject to g-d fs approval.moses appoint a hierarchy of courts and judges to handle the simpler cases. jethro was also called gthe priest of midian, h because he was the first contender in history, when he was cain, as it is written, gand cain rose up against his brother, abel. h3 the word midian comes from the root meaning gto argue, to contend h (mem-dalet-nun. he was returned [again] in korach, who gtook a bad portion for himself, h meaning that the soul of cain became vested in him. the story of korach begins with the words gand korach took c, h4 but it is not stated explicitly what he took. mystically, this is interpreted to mean t

eah is the concealed world, and all that is revealed of her is only two of her axes. since a person fs thoughts are hidden from others, thought is called gthe hidden world h and speech gthe revealed world. h the ephod covered mostly the back of the priest. the skirt-part covered the buttocks and the back of the thighs and was only slightly wrapped around the front of the body; the shoulder straps rose out of the skirtpart in the back and extended up to the shoulders, only gpeeking h over the shoulders to the front in order to be fastened by chains to the choshen. it thus is associated with the hidden partzuf of leah. every partzuf comprises three axes, the right axis of its sub-sefirot chochmah-chesed-netzach, the left axis of its sub-sefirot binah-gevurah-hod, and its middle axis of da fa

n him. h11 the words for gover the wall h in hebrew are alei shur, which if slightly revocalized can be read: gascend, o ox! h (aleh, shor. the sages tell us that when joseph died, his coffin was placed in the nile river, and when the jews left egypt many years later, moses stood at the edge of the nile and cast into it a golden plate inscribed with the words gascend, o ox! h and joseph fs coffin rose to the surface. in this way, moses was able to fulfill joseph fs wish to have his bones removed from egypt and buried in the land of israel.12 obviously, this golden plate possessed great power. thus they devised to make the golden calf, which is also called an gox, h with the powerful magic tools in their mouths, which upset the order of the supernal realms. all the powers we mentioned combi

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

rience of life around and within me. as i look back on my early journal entries during this year, on the surface they that this information would thoroughly my "rational" side felt ready for shelf! over the next several weeks, regardie's to me throug- h an-y variety of additional requesting, a stranger spbntaneously encouraged me to contact him. i spoke 1971. i &ote in my journal simpli sweet the rose" i had virtually no idea their meaning, and the images they 15 years! on the evening of october perhaps last mystical experience of trump "the hermit" i was aware which i sensed clearly communicating join me at the summit, and we shall even know the hour of awakening with me and rejoice in the morning his office in studio city, california. about the hermetic order of the i knew that regardie

n- lrand of self-exploration- zngage in being (what was e malyst was not bound by -3:?ich were adopted in the--3- s tudied privately under r:-st. i would speculate that -i r? at time in terms of aiding raos and abandonment he. i r- helping him to forage an r i>.is life within the contain-:2n d reichian therapy later in +i +zt for jung's theoretical con- t :re effective than free association, the "rose" in this work, by interpreting order, one's associations and insights not an abstruse alchemical reference, practical purpose. additionally, edinger's and archetype as the "blood of christ" when understood with the respective hebrew letter "shin" or the significance neophyte hall. the current of the hermetic order blaze reignited by regardie's patient when many a storm threatened to extinguis

ke the appropriate gestures with your outstretched arm (without a magical weapon-that comes later, and the appropriate movements around your own axis or around the room where you work. do not leave the topic until absolute perfection has been obtained, else you may be obliged to return and master it before you can proceed to more advanced matters. 4 the golden dawn then experiment with the simple rose-cross ritual (p. 46 of volume 111. though this ritual is described in a later volume than the two now under discussion, it could well be taken out of context and mastered at the same time as the pentagram ritual. this ritual of the rose-cross teaches the formulation of the symbol in the four corners of the room, as well as above and below the axis where you stand. it results in surrounding yo

uite sure that the contents are understood, try to rewrite the instructions in simple every-day english. this is not as difficult as it sounds. the benefit to be derived from this is an increase in understanding far greater than anything you would initially expect. 8 the golden dawn in the earlier volume, there was a lesser forin of pentagram ritual given for daily usage, together with the simple rose-cross ritual. if the student has followed this recommendation, by the time he gets to studying this present volume, he should be quite expert in tracing these lineal figures. all that is required now is a slight expansion of his already existent knowledge, to incorporate the new but basic data to be found in these two documents. the rewriting that the student will do is to enable him to omit

ed all things-by illuminating all things. thus the fall-as well as the fall of the year. this is succeeded by the advent of osiris the resurrection god who is quoted as stating "this is my body, which i destroy in order that it may be renewed."he is the symbolic prototype of the perfected solar man, who suffered through earthly experience, was glorified by trial, was betrayed and killed, and then rose again to renew all things. the final analysis of the keyword sums up the formula with the initials isis, apophis, osiris=iao, the supreme god of the gnostics (iao is pronounced eeah- oh) since the sun is the giver of life and light, the formula must refer to light as the redeemer. the order was predicated on the age-old process of bringing light to the natural man. in other words, it taught a

REGARDIE TALISMANS

and bother in their preparation. the principles already described will cover their construction. these personally designed talismans are much preferred to those copied from this or any other text. chapter three words of power in the hermetic order of the golden dawn, a most interesting anachronism was employed to serve as the basis for the construction of sigils. it related to the old symbol of a rose upon a cross not necessarily a new symbol in itself. however, it is not any antecedently known type of rose-cross symbol. it has no parallels in occult or symbolic history. the novelty consisted of drawing the twenty-two hebrew letters in the petals of the rose according to the archaic attributions of the sepher yetzirah. they were placed in a certain order. the so-called twelve single letter

edently known type of rose-cross symbol. it has no parallels in occult or symbolic history. the novelty consisted of drawing the twenty-two hebrew letters in the petals of the rose according to the archaic attributions of the sepher yetzirah. they were placed in a certain order. the so-called twelve single letters, referred to the twelve signs of the zodiac, were placed in the outermost circle of rose petals. within this ring were the seven double letters attributed to the seven planets. inside this second ring, was a third subdivision of large petals where were found the three mother letters so-called, referred to the three prime elements of fire, water and air. this resulted in the development of a simple but ingenious schema from which could be drawn an entirely new set of sigils, vastl

ond ring, was a third subdivision of large petals where were found the three mother letters so-called, referred to the three prime elements of fire, water and air. this resulted in the development of a simple but ingenious schema from which could be drawn an entirely new set of sigils, vastly different from those originally derived from the traditional magical squares. this complete symbol of the rose on the cross may be seen in one of the volumes of the golden dawn (llewellyn publications, st. paul, 1969, though the rose itself, which is only part of the symbol that concerns us here, may be found in the appendix. the student will find himself amply repaid by experimenting with the drawing of sigils of every conceivable type of name on this rose of twenty-two petals. he may find such sigil

these names, yhvh tzabaoth, i arrange on side one, around the cup design of the tarot pack, instead of on side three as originally contemplated, as making a better design. as explained before, the traditional sigil of the archangel gabriel drawn from the magical square as given in barret s magus could have been used. instead, however, on side three i propose to trace the sigil on the golden dawn rose, which will be found in the appendix. the name gabriel should then be converted into hebrew letters, only for the purpose of making a tracing of its letters on the accompanying rose. volume i of the golden dawn gives this name and many other hierarchical ones in hebrew, so that there should be no problem in making the sigil. the tracing then will look like this- merely for convenience sake, s

tablished rules as to how this should be done. the student s own sense of design or his right ingenium is the only factor to be considered. for the centre of the fourth side, my decision is to make a large sigil of the elemental king whose name is taliahad. this name is converted into hebrew, which again will be found in volume i of the golden dawn, so there is no problem here. its tracing on the rose is thus: though it is not absolutely essential, i propose to use one last set of symbols the geomantic symbols and the emblems derived from them. there are three symbols attributed to the watery triplicity, but since rubeus for scorpio is pantently an evil sign, it is best omitted, leaving only populus for cancer and laetitia for pisces. populus is drawn thus: and from it several little emble

RELIGIOUS TENANTS OF THE YEZIDI

he vicinity of the shrine near which a large concourse of yezeedees lad already assembled, all habited in their best holiday suits. the men were clad in clean and gaudy-coloured jackets and turbans, the women in silk and satin garments, their necks hung round with ornaments, and their head-dresses covered with rows of silver coin. all carried in their turbans a bouquet of flowers, among which the rose and anemone were the most conspicuous, interspersed with an occasional ostrich feather dyed scarlet. about two hundred now joined hand in hand and formed themselves into a ring round a couple of musicians who played on a drum and kind of lute. the merry strain was at first slow, but quickened as it proceeded, the dancers the meanwhile keeping time with their arms which were thrown violently b

rsion to ain-oos-safr. his consent, however, was given, on condition that my sister-in-law and i should go to the house unattended. at the time appointed, a respectable yezeedee came to conduct us to the place, which to our astonishment we found thronged with people. we were then ushered into an open recess where about thirty kaww ls and peers were seated in two rows. on entering, the whole party rose, and after the usual eastern salutation, coffee was served: but sheikh n sir was not forthcoming, neither could we see any traces of the cock. on inquiring whether they had not received directions to show us the senjak, they replied in the negative, and further assured us that it could not be exhibited to us unless sheikh n sir or husein beg were present. we were not a little annoyed at this

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

o222er it spread the azure skies;stars in circles caused to run, and in the centre fixed the sun.then man he called forth out of dust, and formed him with a living soulall things committed to his trust, and made him lord of all, the wholebut yet ungrateful unto heaven he proved, and was from eden driven.from thence proceeded all our woes, nor could mankind one comfort shareuntil the rosicrucians rose and formed another eden here:where true pleasure ever reigns, and native innocence regains.here crystal fountains flow, here naught that222s vile can enter inthe tree of knowledge here doth grow, whose fruit we taste, yet free from sinwhile sweet friendship does aboundand guardian angels hover round.at the close of the ode, the procession halts in front of the suffragan in the west.suffragan:

of men.and the light shineth in the darkness and the darkness comprehendeth it not."the curtain in the east is withdrawn, revealing the chief adept in front of a white covered table,with 33 burning candles upon it; in front of this is an altar (small) of incense, burning; and abovethis is suspended a 5-pointed star (one point up. the aspirant is caused to rise in front of the altaron which is the rose and cross, having the letters i.n.r.i. above the rose, when thecelebrant so directs: rise, my brother, and receive the light of our mystic circle.the conductor removes the veil of obscurity from the aspirant, while the brethren thrice strike theirarms across the breast.chief adept:the light of the lord be with you.celebrant:and with thy spirit.worthy brother, on being restored to a more perfe

thecelebrant so directs: rise, my brother, and receive the light of our mystic circle.the conductor removes the veil of obscurity from the aspirant, while the brethren thrice strike theirarms across the breast.chief adept:the light of the lord be with you.celebrant:and with thy spirit.worthy brother, on being restored to a more perfect vision you discover before you the altar uponwhich rests the rose upon the cross, commemorative of the spotless life of him whom we believewas the manifested glory of god. behold the initials of that sacred name and title which weretraced in burning letters upon the cross of the redeemer. treasure in your heart the remembrance ofthe word, i.n.r.i, jesus nazarenus rex judeorum. forget not that for 33 years he laboured on earthin meekness and humility, a peri

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

in the minds ofhis fellows, he longed to sound the bell and startle his own soul. in letters of fire he had written thisaphorism, igne nitrum roris invenitur "by fire the nitre of the dew is extracted" and this was to behis solution.all nature slept, the wearied monks save, save one, had gone to rest, the very fires of the forge werewrapped in slumber, when at the dread hour, the hopeful gualdi, rose from his seat of stone in thebrilliant but rocky chapel, and shouting eureka, rang out the bell with unearthly clangour, startlingthe very rocks into echo. it as suddenly ceased as monk followed monk into the holy chamber tomeet, to see nought, even to hear but the still resounding echo of the clamouring bell.at the central table-altar were open books of gualdi; by their side a small vessel c

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

ledge? they sought the secret of the great work, the philosophical stone, the perpetual motion, the quadrature of the circle, the universal medicine formulae which often saved them from persecution and hatred by causing them to be taxed with madness, but all signifying one of the phases of the great magical secret, as we shall show later on. this absence of epics continues till our romance of the rose; but the rose-symbol, which expresses also the mysterious and magical sense of dante's poem, is borrowed from the transcendent kabalah, and it is time that we should have recourse to this vast and hidden source of universal philosophy. the bible, with all its allegories, gives expression to the religious knowledge of the hebrews only in an incomplete and veiled manner. the book which we have

n be done quite simply, the absence of trickery, hallucination or error. it has occurred to me frequently after experiments in the magic chain, performed with persons devoid of good intention or sympathy, that i have been awakened with a start in the night by truly alarming impressions and sensations. on one such occasion i felt vividly the pressure of an unknown hand attempting to strangle me. i rose up, lighted my lamp, and set calmly to work, seeking to profit by my wakefulness and to drive away the phantoms of sleep. the books about me were moved with considerable noise, papers were disturbed and rustled one against another, timber creaked, as if on the point of splitting, and heavy blows resounded on the ceiling. with curiosity but also with tranquillity i observed all these phenomena

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

ithful person to believe in the holy sacrifice of the mass, there will be a priest to celebrate it for him; and so long as there is a priest who daily recites his breviary, there will be a pope in the world. observances, apparently most insignificant and most foreign in thempreparations 13 selves to the proposed end, lead notwithstanding to that end by education and exercise of will. if a peasant rose up every morning at two or three o'clock and went a long distance from home to gather a sprig of the same herb before the rising of the sun, he would be able to perform a great number of prodigies by merely carrying this herb upon his person, for it would be the sign of his will, and in virtue thereof would be all that he required it to become in the interest of his desires. in order to accom

the character of the spirit of jupiter and the three words: giarar, bethor, samgabiel; the perfumes are incense, ambergris, balm, grain of paradise, macis and saffron; the ring must be enriched with an emerald or sapphire; the wreaths and crowns should be oak, poplar, g and pomegranate leaves. on friday, the day for amorous operations, the vestment should be of sky-blue, the hangings of green and rose, the ornaments of polished copper, the crowns of the septenary of talismans 45 violets, the wreaths of roses, myrtle and olive; the ring should be enriched with a turquoise; lapis-lazuli and beryl will answer for tiara and clasps; the fans must be of swan's feathers; and the operator must wear upon his breast a copper talisman with the character of anael and the words: aveeva vadelilith. on s

ntaneously and irresistibly. all this, as we say, is extremely difficult, but is in no sense absolutely impossible. the prejudices of materialistic science exclude resurrection at present from the natural order of things, and hence there is a disposition to explain all phenomena of this class by lethargies, more or less complicated with signs of death and more or less long in duration. if lazarus rose again before our doctors, they would record in their memorials to official academies a strange case of lethargy, accompanied by an apparent beginning of putrefaction and a strong corpse-like odour: the exceptional occurrence would be labelled with a suitable name, and the matter would be at an end. we have no wish to alarm anyone, and if, out of respect for men with diplomas who represent ort

. an unworthy son, present at his father's deathbed, seizes and destroys a will unfavourable to himself; the father rallies, leaps up, curses his son and then drops back dead a second time. an analogous and more recent fact has been certified to ourselves by ocular witnesses: a friend, betraying the confidence of one who had just died, tore up a trust-deed he had signed, whereupon the dead person rose up and lived to defend the rights of his chosen heirs, which this false friend sought to set aside; the guilty person went mad, and the risen man compassionately allowed him a pension. when the saviour raised up the daughter of jairus, he was alone with three faithful and favoured disciples: he dismissed the noisy mourners, saying: gthe girl is not dead but sleeping. h then, in the presence o

ok the child's hand, drew her suddenly up and cried to her: gyoung girl, i say to thee, arise! h the undecided soul, doubtless in the immediate vicinity of the body, and possibly regretting its extreme youth and beauty, was surprised by the accents of that voice which was heard by her father and mother, trembling with hope and on their knees; it returned into the body; the maiden opened her eyes, rose up and the master commanded immediately that food should be given her, so that the functions of life might begin a new cycle of absorption and regeneration. the history of eliseus raising up the daughter of the shunamite, and of st. paul raising eutychus are facts of the same order; the resurrection of dorcas by st. peter, narrated so simply in the acts of the apostles, is also a history the

ROBERT KIRK WALKER BETWEEN WORLDS

use of the many fearful wights appearing unto him; the company were forced to carry him into the house (where he was revived with whisky. the secret commonwealth 38 it is notoriously known what fell tragically out with a yeoman in killin in perthshire, that lived close by, coming to a company within an ale-house, where a seer sat at table. at the sight of the entering neighbour, the seer started, rose to go out of the house, and being asked the reason of his haste, told that the entering man should die within two days, at which news the named man stabbed the seer, and was himself executed two days after for the fact. a minister [of the church, very intelligent, but misbelieving in all such sights as were not ordinary, chanced to be in a narrow lane with a seer who perceived a wight of know

ing forbade his maidens a' that wore gold in their hair to come and go by carterhaugh, for the young tam lin is there. and those that go by carterhaugh from them he takes a fee, either their rings or their mantles or else their maidenheads! so janet has kilted her green mantle just a little above her knee, and she has gone to carterhaugh just as fast as she could flee. she had not pulled a double rose, a rose but three or four, when up and spoke this young tam lin, crying 'lady, pull no more' http//www.dreampower.com/kirk_wbw/pg_126.htm (1 of 13 [10/9/2001 12:36:58 am] robert kirk- walker between worlds appendix 3: the ballad of tam lin 127 'how dare you pull those flowers! how dare you break those wands! how dare you come to carterhaugh withouten my command' she says 'carterhaugh it is my

ncient lore. this triad, however, is of considerable importance in connection to the three underworld trees. thorn is the tree at the gate between the worlds, with its associations with may ceremonies, ill luck if picked at the wrong time, combined beauty of blossom and pain of thorn. hawthorn, incidentally, is also a fruit bearing tree, and at one time the fruit was eaten and preserved. like the rose, it carries blossom, thorns and fruit (rosehips, showing in nature the three stages of transformation: promise, pain and fulfillment. in the ballad of tam lin, fair janet summons tam from faeryland by pulling roses and breaking thorns. we may regard the hawthorn and the rose as symbolically identical and may further equate them with the crown of thorns of the crucifixion. oak is the tree of t

RUBY TABLET OF SET

ined behavior and left brained behavior. where does symbolism come from? when dealing with incense and music, we are leaving the mental processes and intellectual reactions that visual symbols will evoke, and going instead to the more reactive, bodily, reactions. we react to the smell of bodily feces with distaste because of the body's reaction to that sort of an input. we find the fragrance of a rose very pleasing. one of the reasons we use fragrant incenses during a ritual is to bring about bodily reactions which enhance a ceremony because of the smells and our reactions to the smells. the discussion of one question leads to another. we learn the reactions/ interpretations/ meanings of visual and verbal symbols (at least those discussed above. do we also learn reactions to incenses and m

conversation with devout catholics. some of the other female saints who are highly "venerated" do not come out so well either under scrutiny, especially when cults have been established around them. st. therese of the child jesus, a carmelite nun also known as the little flower, is a well know example, a saint who still continues to "perform miracles" and whose story is spread through the blessed rose petals her followers pass out to souls in need. she is very popular in wisconsin. the word "cult" is not used lightly either, as the behavior of these devout folks does meet the description of cultist behavior. so far the trinity of god is still the basic dogma. the established goal of christianity is even more insistent than previous religions on the fact that the soul is to achieve union wi

in recognizing that child sexual abuse was not simply a result of "stranger danger" was an important breakthrough in dealing with society's denial. the battle, however, is not over. the persistent voice of society luring us back to the more simple concept of "stranger danger" may never go away. it is the voice of denial. return to "stranger danger" in the early 1980s the issue of missing children rose to prominence and was focused primarily on the stranger abduction of little children. runaways, throwaways, noncustodial abductions, nonfamily abductions of teenagers- all major problems within the missing children's issue- were almost forgotten. people no longer wanted to hear about good touching and bad touching and the child's right to say "no" they wanted to be told, in thirty minutes or

nglish. celebrant: gand so it is done! h participants: gso it is done! h celebrant: ghail set, prince of darkness, unto the beginning and ending of dimensions! h participants: ghail set! h the black flame is extinguished and the bell rung nine times, closing the temple. liber al vel legis: the book of the law analysis and commentary introduction: on march 18, 1904 ce aleister crowley and his wife rose visited the old boulak museum in cairo. she drew his attention to the xxvi dynasty funerary stele of the theban priest ankhf- n-khonsu. represented on this stele are two egyptian god-figures and a winged solar disc, which crowley identified respectively as nuit, ra-hoor-khuit, and hadit. he thought ra- hoor-khuit to be a form of horus the younger (the egyptological term for the son of osiris

uld be tailored to individuals' potential as appropriate [consider also #i-3] nevertheless there should be no confusion or blurring of the distinction between the several intellectual levels; intelligence is a dispassionate identification of elites. 51. there are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli& jasper are there; and all rare scents; jasmine& rose, and the emblems of death. let him enter in turn or at once the four gates; let him stand on the floor of the palace. will he not sink? amn. ho! warrior, if thy servant sink? but there are means and means. be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your fill and will of love as ye will, when, where and with whom ye w

SABBATIC KABALA OF THE CROOKED PATH

agical utterance of spare are found here. thanateros. the coffin and the marriage-bed are set forth as the true twins of inward initiation. these workings and their procedures are with eloquence set forth, but should remain only mentioned in this essay. the secret is hidden in-between the words and reflects the pagan influence of the masonic traditions where the coffin carries many symbols of the rose and the cross of the great lord of the dawning light. this is the eroticism of thanathos. the secrets of the black god are explained. the cell is to a certain degree a revelation of the black light. the light sought by the many, but understood by the few. a process of deconstruction is set forth and is in this manner a natural succession of the previous cell and is setting forth the advaitin

SALMANRUSHDIE THESATANICVERSES

earth. everyone agreed she had a strong personality, drank _like a fish_ from lalique crystal and hung her hat _shameless_ on a chola natraj and knew what she wanted and how to get it, fast. the husband was a mouse with money and a good squash wrist. rekha merchant read gibreel farishta's farewell note in the newspapers, wrote a letter of her own, gathered her children, summoned the elevator, and rose heavenward (one storey) to meet her chosen fate "many years ago" her letter read "i married out of cowardice. now, finally, i'm doing something brave" she left a newspaper on her bed with gibreel's message circled in red and heavily underscored- three harsh lines, one of them ripping the page in fury. so naturally the bitch-journals went to town and it was all lovely"s lovelorn leap, and brok

without meaning to, as he drifted off to sleep in his cot at the mhatre residence, his somnolent fancy began to compare his own condition with that of the prophet at the time when, having been orphaned and short of funds, he made a great success of his job as the business manager of the wealthy widow khadija, and ended up marrying her as well. as he slipped into sleep he saw himself sitting on a rose-strewn dais, simpering shyly beneath the sari-pallu which he had placed demurely over his face, while his new husband, babasaheb mhatre, reached lovingly towards him to remove the fabric, and gaze at his features in a mirror placed in his lap. this dream of marrying the babasaheb brought him awake, flushing hotly for shame, and after that he began to worry about the impurity in his make-up th

oa waiting to be spilt. five and a half hours of time zones; turn your watch upside down in bombay and you see the time in london _my father, chamcha would think, years later, in the midst of his bitterness _i accuse him of inverting time. how far did they fly? five and a half thousand as the crow. or: from indianness to englishness, an immeasurable distance. or, not very far at all, because they rose from one great city, fell to another. the distance between cities is always small; a villager, travelling a hundred miles to town, traverses emptier, darker, more terrifying space. what changez chamchawala did when the aeroplane took off: trying not to let his son see him doing it, he crossed two pairs of fingers on each hand, and rotated both his thumbs. and when they were installed in a hot

had to be understood politically, he cried, there were economic reasons, and yet another fellow came to his feet to reply, cash matters do not explain why a grown man clubs a little girl to death, and then another fellow said, if you think that, you have never been hungry, salah, how bloody romantic to suppose economics cannot make men into beasts. chamcha clutched at his glass as the noise level rose, and the air seemed to thicken, gold teeth flashed in his face, shoulders rubbed against his, elbows nudged, the air was turning into soup, and in his chest the irregular palpitations had begun. george grabbed him by the wrist and dragged him out into the street "you okay, man? you were turning green" saladin nodded his thanks, gasped in lungfuls of the night, calmed down "rum and exhaustion"

tury and still the son begrudges the peccadilloes of the past. o my son. you must stop carrying me around like a parrot on your shoulder. what am i? finished. i'm not your old man of the sea. face it, mister: i don't explain you any more" through a window saladin chamcha caught sight of a fortyyear-old walnut-tree "cut it down" he said to his father "cut it, sell it, send me the cash" chamchawala rose to his feet, and extended his right hand. zeeny, also rising, took it like a dancer accepting a bouquet; at once, vallabh and kasturba diminished into servants, as if a clock had silently chimed pumpkin-time "your book" he said to zeeny "i have something you'd like to see" the two of them left the room; impotent saladin, after a moment's floundering, stamped petulantly in their wake "sourpuss

SATANGEL

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

avens, 3which 1bliorb 2soba ooaona chis luciftias piripsol 3ds 1provided 2you for the government of earth 3and her unspeakable 1abraassa 2noncf netaaib caosgi 3od tilb adphaht 1variety, 2furnishing you with a power understanding 3to dispose all 1damploz 2tooat noncf g micalz oma 3lrasd tol 1things according to 2the providence of him 3that sitteth on the holy 1glo marb 2yarry 3idoigo 1throne: 2and rose up in the beginning saying: 3the earth 2od torzulp iaodaf gohol 3caosga 1let her be governed 2by her parts and let there be 3division in her 1tabaord 2saanir od christeos 3yrpoil tiobl 1that the glory of her 2may be always drunken 3and vexed in itself. 1busdir tilb 2noaln paid orsba 3od dodrmni zylna. 1her course let it round (or run) 2with the heavens, and as 1elzap tilb parm 2gi pinpsax od

SATANIC BIBLE

the gods frey, osiris, adonis, persephone, attis, and demeter, and was sacrificed to osiris and the moon. but, in time, it became degraded into a devil. the phoenicians worhipped a fly god, baal, from which comes the devil, beelzebub. both baal and beelzebub are identical to the dung beetle or scarabaeus of the egyptians which appeared to resurrect itself, much as the mythical bird, the phoenix, rose from its own ashes. the ancient jews believed, through their contact with the persians, that the two great forces in the world were ahura-mazda, the god of fire, light, life, and goodness; and ahriman, the serpent, the god of darkness, destruction, death, and evil. these, and countless other examples, not only depict man's devils as animals, but also show his need to sacrifice the original an

the parts of the earth, and execute the judgment of the mighty. unto you it is said: behold the face of satan, the beginning of comfort, whose eyes are the brightness of the stars, which provided you for the government of the earth, and her unspeakable variety; furnishing you a power of understanding to dispose all things according to the providence of him that sitteth on the infernal throne, and rose up in the beginning saying: the earth, let her be governed by her parts; and let there be division in her; the glory of her may be always drunken and vexed in itself. her course, let it run with the fulfillment of lust; and as an handmaiden, let her serve them. one season, let it confound another; and let there be no creature upon or within her the same. all her numbers, let them differ in th

SATANIC RITUALS

ted to rebel became a satanist: an englishman who wanted to rebel became a catholic-that was blasphemy enough! if most americans' knowledge of satanism is gleaned from the tabloid press and horror films, the average briton can boast of "enlightenment" from the pens of three of their writers: montague summers, dennis wheatley and rollo ahmed. the notable british exceptions to what historian elliot rose terms die "anti-sadducee" school of literary probing into satanism, are that author's bold work, a razor for a goat; and henry t. f. rhodes' comprehensive study, the satanic mass. approximately half of the rites contained in this volume can be performed by four or less persons, thereby eliminating problems or failures which can arise if quantity takes precedence over quality in the selection

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

amian religions were polytheistic, meaning they recognized more than one god (hinduism has many deities as well, but they are all understood as different aspects of one supreme being) both egyptian and mesopotamian religions influenced judaism, which was one of the first monotheistic( having one god) religions. judaism stretches back as far as 2000 bce. in asia, buddhism, confucianism, and daoism rose to prominence beginning in about the sixth century bce. all three are philosophies that do not worship a god. they are pantheistic, meaning they see all the universe or enlightenment as godlike. in the west, greek and roman religions, with enormous numbers of gods and goddesses, were dominant until christianity replaced them in about the fourth century ce. islam, closely related to both chris

reed of their sins and brought into a heavenly afterlife. they believe that the resurrection was not meant to be taken literally; instead, they see it as a symbol for finding new life or a new way of relating to the world when one believes in jesus s teachings. for other christians, however, such biblical stories are literal truth. they believe that jesus died on the cross and three days later he rose from the dead and spoke to his followers again before going to heaven. both interpretations are possible, depending on how one approaches the reading of holy texts. one person s myth can become another s historical fact. religion and science science and religion are two ways of examining the world. the scientific method limits its examination to questions dealing with objective interaction wi

ce, and zhang zhue s movement was called the taiping dao, or way of the great peace. zhang zhue told his followers that the era of the han was almost over, and that his daoist utopia would replace it. the symbol of this utopia was the color yellow, and zhang zhue s 200,000 followers wore yellow turbans, or hats made from strips of cloth, as a sign of their unity. eventually this band of followers rose against the han in what is called the taiping rebellion, burning towns and destroying property. government troops finally stopped the rebellion after a year of fighting. neo-daoism and the mao shan along with these religious sects came more reinterpretations of philosophical daoism. the xuan xue (also spelled hsuan hsueh, or dark learning, explored the spiritual side of the dao de jing and th

us factions, or subgroups. the chief at its height, the islamic empire reached from the middle east to north africa and parts of europe. the influences of the religion on these cultures can be seen in architecture, words within local languages, and other areas of these regions. reproduced by permission of thomson gale. world religions: almanac 297 islam division, between sunni and shiite muslims, rose over the question of who would succeed muhammad. when he died in 632, muhammad left no instructions about who would follow him. shiite muslims believed that muhammad s successor needed to be a direct descendant of the prophet. sunni muslims did not share that belief. this central difference led to the split. the majority of muslims are sunni. what followed the election of abu bakr, muhammad s

his organizing principles. anaxagoras was aware of the work of these ionian philosophers. even before the age of twenty, when he departed for athens, he saw that their arguments failed to explain movement and change. he was determined to create a theory that accounted for all aspects of the universe. in athens, anaxagoras became friends with the young statesman pericles (c. 495 429 bce. pericles rose to prominence in about 460 bce, becoming a popular political and military leader of the city. anaxagoras was also said to be friends with other important athenians, and some say he was even a teacher of the famous philosopher socrates (469 399 bce, though this is unlikely. time in athens anaxagoras s years in athens were productive ones. by about 467 bce he produced his major work of writing

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

rney. sermon on the mount 1. grand rapids, mi: zondervan, 2002. web sites book of matthelithe teachings of the rosicrucians of the 16th and 17th centuries or a simple abc booklet for young students practising daily in the school of the holy ghost made clear to the eyes by pictorial figures for the exercises of the new year in the natural and theological light by a brother of the fraternity of the rose cross christi p.f. for the first time made public and with several figures of similar content added by p.s. altona. printed and published by joh. ad. eckhardt, book-printer to h.m. the king of denmark. the full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet- proverbs 27, 7. a scorner seeketh wisdom and findeth it not; but knowledge is easy unto him that underst

SEPHER HA BAHIR

t nun, and it must be through male and female. 87. it is written (ecclesiastes 1:8, the ear is not satiated from hearing. it is also written (ecclesiastes 1:8, the eye is not satiate from seeing. this teaches us that both draw from thought. what is thought? it is a king that is needed by all things that were created in the world, both above and below. 88. what is the meaning of the expression, it rose in thought? why do we not say that it descended [in thought? indeed, we have said, one who gazes into the vision of the chariot first descends and then ascends. we use the expression [of descent] there because we say, one who gazes into the vision (tzafayat) of the chariot. the aramaic translation of vision (tzafiyat) is sechuta [meaning a covering, and alluding to the fact that one is lookin

SEPHER YETZIRAH WESTCOTT

dali aquarius beth bethuleh virgo daleth dagim pisces not in the hebrew. 57. tongue. the verbal covenant. 58. speech. the hebrew has "upon his tongue" 59. the hebrew version of rabbi judah ha levi concludes with the phrase "and said of him, before i formed thee in the belly, i knew thee" rabbi luria gives the hebrew version which i have translated. postellus gives "he drew him into the water, he rose up in spirit, he inflamed him in seven suitable forms with twelve signs" mayer gives "er zog sie mit wasser, zundet sie an mit feuer; erregte sie mit geist; verbannte sie mit sieben, goss sie aus mit den zwolf gestirnen "he drew them with water, he kindled them with fire, he moved them with spirit, distributed them with seven, and sent them forth with twelve. notes to the thirty-two paths of

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

ed from materials contained in the dragon-book of essex by andrew d. chumbley. the initiatic edition of this book was privately published in 1997. an edition for outer distribution is in preparation for publication in forthcoming years. the author is the presiding magister of cultus sabbati and preceptor of the uttara kaula sampradaya) andrew d. chumbley 2ofthe seven scrolls children of the black rose, scroll #1 the sons and daughters of lucifer by father nate leved, first church of satan [scroll#1 freedom flight your hand now holds the wisdom of the ages, the map to the gateway of the universe. it is small in size but large in wisdom and knowledge. it is intended to be simple, but do not hold it in contempt

llment. those who scoff will continue on as a frog trying to climb up the wall of a slick-sided well, laboring all day trying to gain a few feet only to slide back down each night only to find themselves in the same dreary situation in the morning. however, there is help if the seeker will but listen for the gnosis and remember their revelations. this then is the book of the children of the black rose, the family of lucifer, and when seekers learn the gnosis, they will belong, be successful and know fulfillment. their limitations vanish, and the y are free to grow in stature. they will also prosper and live in harmony with one another in a land of plenty. you see, there is more to all this than meets the eye, and the ignorant man is much less than his ancestors who once had the gnosis beca

servility, no matter how hard he tries to convince himself otherwise. the incomplete and ignorant can never rise to full stature and must sit at the feet of one who has become, hoping for the enlightenment that will never come because they have never asked. your chance to grow in stature is here and now if you so desire it. the purpose of this book is to help rejoin the lost children of the black rose with their father/mother, the force, who is for our purpose know as lucifer, so they can once again be complete and receive their rightful share of the all and become gods in their own right. this book is not about loss, fear and shame. this book is about getting well and rising from the depths to the heights. this is the path to the knowing! this book is a gift to mankind by the many brother

bes into all of the world's major languages so the wisdom could be freely given to all who would ask. however, few could ask because the knowing has been suppressed by those who seek power, wealth, and personal gain at the expense of their fellows. this then is a condensed version of the keys to the gnosis written in simple language as a book of concepts. it is meant for the children of the black rose as the time of upheaval nears, because the heart of the knowing must be in the hands of many before the quickening. victor of the sword of light we who carry the keys forward are considered as victors of the sword of light. we seek the power of the force and ally ourselves with it, drawing it into our very beings until our stature rises unto greatness. our task is to learn and do and teach. o

or of the sword of light and to inherit our portion of the all. now, why would we need a sword? does that imply that we are warriors? further, if we are warriors, is there a war? of course there is. we are involved in that age-old spiritual war with those who would enslave us, and we aim to win that war. the war of which we speak is that ancient and fierce battle between the children of the black rose and the opposition- those who carry the cross of submission and failure upon their backs and would have us share their load. we are spiritual warriors who fight off the darkness of ignorance and mysticism and refuse to submit to alien concepts which are against our nature. we are conservative in nature and take responsibility for our own actions. we play fair and help others to do the same. w

SIFRA DETZNIYUTHA

und to be supernal and precious, thus the writings have concealed it. 1) hairs upon hairs, from next to the opening of the ears unto the beginning of the mouth. 2) it is to be found from that beginning unto the other beginning. 3) beneath the two openings a path so full that it is seen as not. 4) the cheeks are covered from this side and from that side. 5) among them are visible apples red like a rose. 6) in one tress hang the strong black ones, even unto the breast. 7) the lips, red as a rose, are bare. 8) short ones descend over the throat, and cover the neck. 9) long and short ones descend even-balanced. he that is found in these is found to be strong and mighty. it is written: out of distress i called on hy.94 david said nine up to all nations compass me about95 in order to surround an

SINISTER TAROT

of them and the first drop in a white desert into clear waters aktlal maka. high priestess- mactoron beyond the abyss: the crossing over and initiation (in terms of awareness whilst still partaking of a causal existence) into the lands of the dark immortals. a self-awareness that transcends temporal understanding- becoming the essence; beyond opposites. iii from a mountain of skulls blue trees a rose garden cracks two women walk through; the corpse in a wedding dress no longer guides four waterfalls flood the earth and books become ash mistress of earth- davcina empathic manipulation (such as enchantment) to create change via causal structure- amoral acts that may conventionally be seen as evil. actions provoked by unfettered passions and a reveling in the physical pleasures and challenge

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

of his desk. then he would start as if from a dream, cast a hurried, frightened, apologetic glance around, and, with a crestfallen, humbled air, draw his rebellious instrument back to the beaten track of the glib monotony. but at home he would make himself amends for this reluctant drudgery. and there, grasping the unhappy violin with ferocious fingers, he would pour forth, often till the morning rose, strange, wild measures that would startle the early fisherman on the shore below with a superstitious awe, and make him cross himself as if mermaid or sprite had wailed no earthly music in his ear(*orpheus was the favourite hero of early italian opera, or lyrical drama. the orfeo of angelo politiano was produced in 1475. the orfeo of monteverde was performed at venice in 1667) this man's app

us when at last it bursts from its hidden cavern into light and fame! he did not speak, he did not move; he stood transfixed, breathless, the tears rolling down his cheeks; only from time to time his hands still wandered about, mechanically they sought for the faithful instrument, why was it not there to share his triumph? at last the curtain fell; but on such a storm and diapason of applause! up rose the audience as one man, as with one voice that dear name was shouted. she came on, trembling, pale, and in the whole crowd saw but her father's face. the audience followed those moistened eyes; they recognised with a thrill the daughter's impulse and her meaning. the good old cardinal drew him gently forward. wild musician, thy daughter has given thee back more than the life thou gavest "my

ed, and nerved, that any one, actor or orator, who has ever observed the effect that a single earnest and kindly look in the crowd that is to be addressed and won, will produce upon his mind, may readily account for the sudden and inspiriting influence which the eye and smile of the stranger exercised on the debutante. and while yet she gazed, and the glow returned to her heart, the stranger half rose, as if to recall the audience to a sense of the courtesy due to one so fair and young; and the instant his voice gave the signal, the audience followed it by a burst of generous applause. for this stranger himself was a marked personage, and his recent arrival at naples had divided with the new opera the gossip of the city. and then as the applause ceased, clear, full, and freed from every fe

tall, highbacked chair beside the musician, seemed to take a part in the festive meal. its honest varnished face glowed in the light of the lamp; and there was an impish, sly demureness in its very silence, as its master, between every mouthful, turned to talk to it of something he had forgotten to relate before. the good wife looked on affectionately, and could not eat for joy; but suddenly she rose, and placed on the artist's temples a laurel wreath, which she had woven beforehand in fond anticipation; and viola, on the other side her brother, the barbiton, rearranged the chaplet, and, smoothing back her father's hair, whispered "caro padre, you will not let him scold me again" then poor pisani, rather distracted between the two, and excited both by the lacrima and his triumph, turned t

ression of resignation and calm "madame" said he, after a long pause "during the siege of jerusalem, we are told by its historian that a man, for seven successive days, went round the ramparts, exclaiming 'woe to thee, jerusalem, woe to myself "well, cazotte, well "and on the seventh day, while he thus spoke, a stone from the machines of the romans dashed him into atoms" with these words, cazotte rose; and the guests, awed in spite of themselves, shortly afterwards broke up and retired. chapter 1.vii. qui donc t'a donne la mission s'annoncer au peuple que la divinite n'existe pas? quel avantage trouves-tu a persuader a l'homme qu'une force aveugle preside a ses destinees et frappe au hasard le crime et la vertu? robespierre "discours" mai 7, 1794 (who then invested you with the mission to

SIR WALLIS BUDGE EGYPTIAN MAGIC

would prove the truth of his own words, and pointing to telephron, p. 15 who had attempted to guard his body, told those present that the witches after making many attempts to elude his vigilance had cast deep sleep upon him. they next called upon himself by his name, which happened to be telephron, like that of his watcher, and whilst he was endeavouring feebly to obey their spells, his watcher rose up unconsciously and walked about. seeing this the witches forced their way into the room through some unknown place, and having taken off the nose and ears of the watcher they placed models of these members in their places. those who heard these words looked fixedly at the young man, who at once put up his hands and touched the members, whereupon his nose came off in his hand, and his cars s

e he saw the wife and made an appointment to meet her in a little house which was situated on her husband's estate, and she gave instructions to one of the stewards of aba-aner to prepare it for the arrival of herself and her lover. when all had been made ready she went to the house and stayed there the whole day drinking and making love with the man until sunset; and when the evening had come he rose up and went down to the river and the tirewoman bathed him in the water thereof. but the steward, who had made ready the house, declared that he must make the matter known unto his master, and on the following morning as soon as it was light, he went to abaaner and related to him everything which had happened. the official made no answer to his p. 68 servant's report, but ordered him to bring

text of the chapter contains the names of the cows and of the bull, and of the rudders, and certain prayers for sepulchral. offerings. now the deceased would be provided with "abundance of food regularly and continually for ever" if the following things were done for him. figures of the cows and of their bull and of the rudders were to be painted in colours upon a board, and when ra, the sun-god, rose upon them the friends of the deceased were to place offerings before them; these offerings would be received mystically by the gods and goddesses whom the figures represented, and in return they would bestow upon the deceased all the offerings or gifts of meat and drink which he would require. moreover "if this be done" we are told "ra shall be a rudder for the deceased, and he shall be a str

he boat of ra! get thee back, o crocodile mak, thou son of set" these words were to be said over a figure of the god amen painted on clay; the rod was to have four rams' heads upon one neck, under his feet was to be a figure of the crocodile mak, and p. 175 to the right and left of him were to be the dog headed apes, i.e, the transformed spirits of the dawn, who sang hymns of praise to ra when he rose daily. 1 again, let us suppose that some water monster wished to attack a man in a boat. to avoid this the man stood before the cabin of the boat and, taking a hard egg in his hand, he said "o egg of the water which hath been spread over the earth, essence of the divine apes, the great one in the heaven above and in the earth beneath, who dost dwell in the nests which are in the waters, i hav

rable importance to them; the figures of the gods and the scenes which they saw when dreaming seemed to them to prove the existence of another world which was not greatly unlike that already known to them. the knowledge of the art of procuring dreams and the skill to interpret them were greatly prized in egypt as elsewhere in the east, and the priest or official who possessed such gifts sometimes rose to places of high. honour in the state, as we may see from the example of joseph, 1 for it was universally believed that glimpses of the future were revealed to man in dreams. as instances of dreams recorded in the egyptian texts may be quoted those of thothmes iv, king of egypt about b.c. 1450, and nut-amen, king of the eastern sudan and egypt, about b.c. 670. a prince, according to the stel

SIX WAYS OF KNOWLEDGE

first aspect is hard, it requires us to overcome the chaos-snake apep in his form of denial. seeing when a relationship has really gone sour, or that you're about to lose your job because the company is going belly-up- these are forms of maa. the second practice concerns manipulating your environment so that needless ugliness need not be a part of it. this does not mean "seeing the world through rose-colored glasses" it just means that you don't give attention to things that merely distress you. if you get depressed everyday when you watch the six o'clock news, don't watch it. you'll be surprised that you can still function without knowing how many car wrecks there were last night. another aspect of maa is decorating your office or home with things that please you. the avoidance of needle

SOLOMON

not brook thee. so come hither" and the child came at a run, rejoicing, to the king, and said "i have brought the demon, o king, as thou didst command me, o my master. and behold, he stands before the gates of the court of thy palace, crying out, and supplicating with a loud voice; offering me the silver and gold of the earth if i will only bring him unto thee" 9. and when solomon heard this, he rose up from his throne, and went outside into the vestibule of the court of his palace; and there he saw the demon, shuddering and trembling. and he said to him "who art thou" and the demon answered "i am called ornias" 10. and solomon said to him "tell me, o demon, to what zodiacal sign thou art subject" and he answered "to the water-pourer. and those who are consumed with desire for the noble v

SPENSER THE CULT OF THE ALL SEEING EYE 1960

extbook of the 14th century, entitled the secret doctrine of israel (occult research press, n. y, 191, wrote (p. 62) of "a mysterious stone called schethiya" which was cast by jehovah "into the abyss, so to form the basis of the world and give birth thereto. one might say otherwise that it was like a cubical stone or altar, for its extremity was concealed in the depth, while its surface or summit rose above the chaos. it was the central point in the immensity of the world, the cornerstone [zohar, pt. i, folio 231a; ii, 511; job xxxviii, 6, the tried stone, the sure foundation, but also that stone which the builders rejected" but what, really, in the christian meaning, is the cornerstone? isaias said (isa. 28, verse 16 "therefore thus saith the lord god: behold i will lay a stone in the fou

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

elf which had taken up its abode in a transitory personality. the atmosphere where truth can resound seems to be found where temporal reality dissolves into nothingness. we hear nothing in the way of logical proofs of immortality. the entire discourse is designed to conduct his friends to a vision of the eternal. at that point they will require no proofs. what would be the point of proving that a rose is red to someone who can see it? what would be the point of proving the eternity of spirit to one whose eyes are open to the spirit? socrates directs our attention to concrete events, actual experiences above all to the experience of wisdom, and the fundamental quality of the struggle for wisdom: the struggle to free oneself from the superficial impressions of the senses, and to find the spi

tual experiences. the spiritual processes themselves are supersensible. the images, whose content is a reminiscence of the sense-perceptible world, are not themselves spiritual but only clothe the spiritual in pictures. to live merely in the images would be to dream. the spiritual experience is only accessible to those who are able to sense the reality behind the images, just as we sense the real rose through the impressions of our senses. this is the reason [also] why mythological images are never unambiguous. their character as pictorial illustrations means that the same myths may give expression to 74 christianity as mystical fact a variety of spiritual events. hence it is not a contradiction when interpreters of myth relate a particular story now to one and now to another spiritual fac

SYMBOLISM OF THE BANNERS

a look at correspondences of the cross with the feminine principle of both h and h final, we need to look at w. w is the letter attributed to the world of hryxy, and to the element of m, and the sephira of trapt. one of the most important symbols of trapt is the cross, whether in its form of the calvary cross of black with three black 5 steps leading up to it, or the gold equal armed cross with a rose of red blooming at its center. the calvary cross represents the way of self sacrifice for the benefit of others, and it is the only way by which man can return to his spiritual home. as our lord said "no man cometh to the father, but by me" only after the way of the cross has been accepted and experienced can come the knowledge of the rose cross, when the rose of the spirit blooms on the univ

the father, but by me" only after the way of the cross has been accepted and experienced can come the knowledge of the rose cross, when the rose of the spirit blooms on the universal cross of manifestation in dense matter. in this latter symbol, the vision of the harmony of things and the mysteries of the crucifixion are one. on the calvary cross is the man sacrificed as a separate being; on the rose cross is the spirit of man in harmony with the whole universe, including the densest manifestation. the principle behind the calvary cross is that the shower of the way descended into the corruption of human existence on earth and showed the formula of redemption. the principle behind the rose cross is that the shower of the way remained out of manifestation holding the perfect pattern of wha

SYMBOLISM

ined behavior and left brained behavior. where does symbolism come from? when dealing with incense and music, we are leaving the mental processes and intellectual reactions that visual symbols will evoke, and going instead to the more reactive, bodily, reactions. we react to the smell of bodily feces with distaste because of the body's reaction to that sort of an input. we find the fragrance of a rose very pleasing. one of the reasons we use fragrant incenses during a ritual is to bring about bodily reactions which enhance a ceremony because of the smells and our reactions to the smells. the discussion of one question leads to another. we learn the reactions/ interpretations/ meanings of visual and verbal symbols (at least those discussed above. do we also learn reactions to incenses and m

TELESMATA AND FLASHING TABLETS

orce you wish to invoke. you may wish to formulate the letters before you as you do the above. repeat several times until the force is present. step 6 having attracted the force, formulate the letters several times as if you have breathed upon the flashing tablet. pronounce them out loud, in a vibratory manner. repeat the vibration several times, at least one time for each letter. step 7 make the rose cross over the flashing tablet. step 8 use any appropriate words around the talisman to be consecrated. make the invoking pentagram five times over it as if the pentagram were standing upon it. vibrate the letters of the triplicities involved with the suffix -al added. step 9 read any invocation required while tracing the proper sigils from the rose as you pronounce the names. always follow t

step 9 read any invocation required while tracing the proper sigils from the rose as you pronounce the names. always follow the hierarchy. step 10 the first portion of the operation is to initiate the work from yourself. the second is to attract the force in the atmosphere into the vortex you have formed. step 11 read the elemental prayer as utilized in the grade rituals. 6 step 12 close with the rose cross and perform the necessary banishing ritual. do not banish over the newly wrapped telesmata. wrap the telesmata carefully up in white silk or white linen. geomantic figure by drawing various lines from point to point, the adept may create a telesmatic figure. these figures then attract to the ruling planet and idea. example. the following is a complete table of all telesmata figures clas

TELESMATIC FIGURES

y figure or form and the final letter shall be thy feet of the astral form. the remaining letter in the order of thy form shall represent in order the body and member. see well that the z.a.m. makest thy image in the astral form as pure and beautiful as is possible. the more impure and common thy form the greater the danger it will be unto thee. write upon the breast its sigil as created from the rose and upon the girdle its name. place thy figure standing upon clouds. when the adept has taken all precaution to create such a form with due solemnity and attention to correctness of symbolism, then thou mayest hear what the figure shall say unto thee. the termination of the name la always gives the form wings and symbols of justice. the ending yh will make the figure like enthroned king or qu

tre about the heart, and draw down into it the white rays from above. formulate the letters in white light in your heart. inspire deeply, and then pronounce the letters of the name, vibrating each through your whole system as if setting into vibration the a before you, and as if that vibration spread out into space. the whiteness should be brilliant. the sigils are drawn from the lettering of the rose upon the cross, and these are in trapt, which corresponds to the heart. draw them as if the rose were in your heart. in vibrating any name, pronounce it as many times as it has letters. this is the invoking whirl. 6 example: the vibration of rah ynda. perform the banishing ritual of the pentagram in the four quarters of your room, preceded by the qabalistic cross. then, in each quarter give t

rt. draw them as if the rose were in your heart. in vibrating any name, pronounce it as many times as it has letters. this is the invoking whirl. 6 example: the vibration of rah ynda. perform the banishing ritual of the pentagram in the four quarters of your room, preceded by the qabalistic cross. then, in each quarter give the signs of the adeptus minor, say iao and lvx, making the symbol of the rose-cross as taught in the paper describing the rose-cross ritual. pass to the center of the room, and face east. then formulate before you in brilliant white flashings the letters of the name in the form of a cross i.e. both perpendicular and horizontal, as seen in the diagram below. that is the expanding whirl: a d r a h n y n d a y h a r these, then, are two processes: the invoking whirl relat

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

ld order. the old must go to make way for the new. it is the hegelian dialectical process that is being used to achieve this prime objective. what is above must become what is below states the illuminist law of alchemical transmutations. j. robert oppenheimer, the soviet spy who oversaw the manhattan project, the building of the first atomic bomb, and was present when the humongous mushroom cloud rose with its imploding plumes of fire, is said to have exclaimed "i am became the destroyer of worlds" few realized that this is a quote right out of the hindu scriptures, the "bhagavad gita, and it was supposedly from the hindu sun god, krishna. oppenheimer, a jew, appointed to his august scientific position by 33rd degree mason, president franklin d. roosevelt, was deep into the occult and was

e "one about whom naught may be said" in fact, she praises this unnamed god as a being of immense "wonder and magnitude" she suggests, too, that the one the elite worship may properly be referred to as the "absolute" alder also remarks that the entity she recognizes as the divine "one" is made up of "forces" and he has dominion over certain again unnamed greater or lesser entities.16 of course, a rose by any other name is still a rose. and no matter how reluctant or tentative are the magicians of the illuminati to come right out and identify the one whom they serve, we who have long studied these maladjusted rulers and their psychophants need not dodge the issue. without question, a great many of the illuminati know without a doubt whom they serve: satan, also called lucifer, the devil, th

shares a clearly masonic handshake with former soviet communist party boss, mikhail gorbachev. gorbachev, an initiate of the grand orient lodge, paris, france, spoke at schuller's church. nine a show of hands illuminists employ the grand hailing sign and the sign of admiration or astonishment it all depends on what is is. president bill clinton, in answer to a question by the special prosecutor a rose by any other name is still a rose -old proverb in richardson's monitor of freemasonry, an authoritative reference sourcebook, we are told that in the ritual for the masonic degree of most excellent master of the royal arch mason, all present are required to give a "sign of admiration or astonishment" it is explained that this sign is similar to that gesture expressed by the illustrious queen

al seal facing toward the right: two eagles, each facing in the opposite direction. this is clearly the double-headed eagle of freemasonry, a symbol representing the serpent, honored as the sun god in the mystery religions with its eagle-like, allseeing eye. in other words: lucifer! solar god of bill clinton and the illuminati. meanwhile, in clinton's left hand (see page 183 of codex magica) is a rose sign of the illuminati's blood covenant and the rosicrucian order. you will also find here a photo of former yugoslav serb leader slobodan milosevic, likewise holding a rose in his hand, the right hand. in satanism the left-handed path is the most magical and powerful, but more evil. clinton (left-hand) is still today recognized by the world as a great leader. milosevic (right-hand) is in dis

l clinton holds out his arms in the masonic gesture of admiration and astonishment. was it just his joy at becoming president, or was clinton paying homage to the entity represented by the combined double-headed eagle carved on the front of the wood desk and imprinted in the great seal logo on the carpet (from time magazine, january 4, 1993, p. 29) slobodan milosevic, president of serbia, holds a rose aloft in his right hand signifying he is an initiate of the rosicrucian order. milosevic failed to carry out the wishes of the illuminati to the letter. therefore, in this same issue of time, he was called "the butcher of the balkans" and the "high priest of ethnic cleansing" later, milosevic was arrested, thrown in prison, and tried by an international court for supposed "crimes against huma

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

e a king of the aeons, and the aeons. hold up thy heart; then bathe it in the fire of pure joy. ah! the sun shall consume thy longing soul! and we will fortify thee with the holy aspiration to attain this: we are come so that all may attain us in the eternal flame of truth. yet must thou fortify thyself with liberty, which is truth, if thou wouldest truly attain. 18. be thy body the temple of the rose and cross of light and life. be thy mind a pure vehicle of our holy genius. be thy soul the high altar of our eternal sacrifice of union. be thine all one with us. 19. dissolve thine all in us, who art one in truth: we are the sun in his rising! we are the star of the east! we are the lord of the aeon! hail! hail! to the child of the aeon, whose name is our life and whose spirit is our light

how we are of him and he is of us. concealed in his symbol is our glory of forces: ararita! 20. ours is the sevenfold path of initiation: thou shalt transmute the base lead into the subtle aurum solis by rising on the stairway of the heavens in thy secret laboratorium on earth. here is the excellent way! the steps of the stairway are seven; the laboratorium is our holy house of song and our holy rose garden, which thou knowest so well. yet to those who are vulgar, it is a secret even though they themselves possess it. 21. six are the rays, and the seventh is in the centre, hidden yet ever glorious. these are the six forces of our one life, and that which is in the centre is the palace of the stars. we are come to uplift thee to that grand palace of the sun where burns the immortal flame o

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

and the soul. new york: macmillan, 1989. wilson, andrew, ed. world scripture: a comparative anthology of sacred texts. new york: paragon house, 1995. christianity the core of the christian faith is the belief in the resurrection of jesus (c. 6 b.c.e. c. 30 c.e) after his death on the cross and the promise of life everlasting to all who accept his divinity and believe in him. because christianity rose out of judaism, the teachings of jesus as recorded in the gospels reflect many of the jewish beliefs of the soul and the afterlife, primarily that a reunion of body and soul will be accomplished in the next world. the accounts of the appearance of jesus to his apostles after his resurrection show how completely they believed that they beheld him in the flesh, even to the extreme of the skepti

chieve rebirth as a human. m delving deeper gaster, theodor h, ed. the new golden bough. new york: criterion books, 1959. larousse dictionary of beliefs and religions. new york: larousse, 1994. osiris: death and resurrection osiris was called lord of lords, king of kings, and god of gods by the egyptians. according to the scholar e. a. w. budge [osiris] was the god-man who suffered, and died, and rose again, and reigned eternally in heaven. they [the egyptians] believed that they would inherit eternal life, just as he had done. the ancient myths proclaim that osiris first received renown as a peaceful leader of a higher culture in the eastern delta, then as a powerful ruler over all the delta, a veritable god of the nile and its vegetation, growth, life, and culture. he was the husband of

ead people s bodies were prepared for mummification. it was believed they would go to an afterlife (ap/wide world photos) the pyramid texts were the oldest extant funerary literature in the world, dating back to as early as the fourth millennium b.c.e. eliminate osiris. quite the opposite, in fact, for isis, incarnation of the divine mother goddess, used her magic to put him back together. osiris rose from the dead and became for all of his followers a god of resurrection. the cult of osiris was established at abydos, where he became known as the lord of the death or lord of the west, referring to his mastery over all those who had traveled west into the sunset of death. the theology of osiris, which promised resurrection, soon overshadowed that of the sun god ra and became the dominant fe

gods in hinduism, represented in a thirteenth-century relief (corbis corporation) thequr an, the holy book of islam, has no direct reference to reincarnation. maintain that reincarnation is an important doctrine. the sufi poet jalalu d-din rumi (1207 1273) wrote these lines that are often quoted as containing the essence of transmigration: i died as mineral and became a plant; i died as plant and rose to animal; i died as animal and i was man. yet once more i shall die as man, to soar with angels blest; but even from angelhood i must pass on. judaism the hebrew term for the passage of a soul after death into another physical form human, animal, or inanimate is gilgul neshamot. although reincarnation as a doctrine is generally renounced by jewish theologians and philosophers, the karaites

e students and for television. each time, she has observed, darrell receives more resolution from such explorations of his past life as a victim of the titanic disaster. in june 1992, when she regressed him for a television crew, darrell saw his angels leading him away from the body that was entangled in heavy ropes and being pulled down into the ocean. he felt peace and light come over him as he rose toward the heavens, and he also experienced great compassion for the man that he had been. what is most significant about darrell s case, binder pointed out, is how the experience of past-life regression has turned his life around. when he had first come to her, she said, he was a timid, withdrawn, fearful young man, whose life and career were going nowhere. he had dreams of becoming an anima

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

he door of the green room. at 12:55, the startled inhabitants of calvados castle heard the voice of a man in the first-floor passage. m. de x. recorded in his journal that it seemed to cry ha! ha, and immediately there were 10 resounding blows, shaking everything all around. a final blow struck the door of the green room; then there was the sound of coughing in the first-floor passage. the family rose and cautiously began to move about the castle. the priest slumped in exhaustion, sweat beading his forehead from the long ordeal. there was no sound of the hammering fist, no raucous screams, no shaking of doors, no shifting of furniture. they found a large earthenware plate that had been broken into 10 pieces at the door to mme. de x. s room. no one had ever seen the plate before that night

blood for religious or health reasons were soon a part of the teachings of all major faiths and cultures. but while culture, magic, and religion had amassed thousands of years of prohibitions concerning the shedding of blood, what could be more repulsive to the human psyche than the hybrid half-human, half-animal monsters bite the throats and drink the blood of men, women, and children? vampires rose from their dank graves by night to sustain their spark of life through the drinking of blood. werewolves devoured the flesh and blood of their victims by night or day. how could people defend themselves against these blood-hungry creatures when they also had the ability to shapeshift into bats, wolves, and luminous fogs? and then there were the supernatural beings, such as the incubus and the

f of smoke. over the centuries certain precautions have been determined, such as liberally applying wolfbane and sprigs of wild garlic at every door and window. a crucifix can be worn about one s neck and placed prominently on several walls. and if people are truly serious about putting a stop to the nocturnal predator, they can hunt down his grave or coffin and place thereon a branch of the wild rose to keep him locked within. if that doesn t work, then the only courses of action remaining are to pry open his coffin during the daylight hours while the vampire lies slumbering and pound a wooden stake through his heart or, perhaps a bit safer, destroy the coffin while he is away and allow the rays of the early morning sun to scorch him into ashes. in 1982, parapsychologist stephen kaplan, d

immediate deduction was that they had come upon a whale that had been wounded by the harpoons of another whaler s longboats and was now dying. seabury ordered three longboats over the side to end the beast s pain, and he was in the first boat as it pulled alongside the massive thing that he still believed was a wounded whale. the instant a harpoon struck the beast, a nightmarish head 10 feet long rose out of the water and lunged at the boats. two of the longboats were capsized in seconds. before the monster submerged, the terrified whalers realized at once that they were dealing with a sea creature the likes of which they had never seen. unfurling her sails to catch what little wind there was, the monongahela managed to come alongside the capsized longboats and began to pick up the seamen

great encyclopedia of fairies. new york: simon& schuster, 2000. jones, alison, ed. larousse dictionary of world lore. new york: larousse, 1995. keightley, thomas. the world guide to gnomes, fairies, elves, and other little people. new york: random house, 2000. mack, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: henry holt, 1999. rose, carol. spirits, fairies, leprechauns, and goblins: an encyclopedia. new york: w. w. norton, 1998. spence, lewis. the fairy tradition in britain. london: rider, 1948. elves in old germany, elf was a name applied to any kind of supernatural spirit, especially one that inhabited fields or forests. the germans also blamed elves for sitting on their chests while they slept and causing them to hav

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

men began to believe that the cultists might truly have the ability to shapeshift into leopards and to fade unseen into the shadows. one night in mid-august 1947, wilson was awakened by the warning growl from his 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 secret societies 25 formany african tribes, the leopard is a powerful totem animal. dog. when he rose to investigate, a four-footlong, barbed arrow whistled by his head, narrowly missing him and embedding itself in the wall. the next morning at police headquarters, he learned that two of his officers had also barely escaped death that previous night. wilson knew that his men were becoming unnerved. they were trying to stop an enemy who was essentially invisible. they struck without warning af

the religious that the rosicrucians were satanists who sought only to delude europe into sin. in spite of entreaties, threats, and demands, no rosicrucian stepped forward to identify himself, and the society remained secret.the most secret of all secret societies. it is interesting to speculate that the symbol of martin luther, the protestant reformer and founder of the lutheran church, was a red rose and a cross, which remains the emblem of lutheranism. could luther also have sought to reform the whole societal structure of europe, as well as the roman catholic church? unlikely, for luther would not have used the language of the alchemist and the magus. another member, according to some, is the great francis bacon (1561.1626, whose unfinished manuscript, the new atlantis (1627, describes

d luther also have sought to reform the whole societal structure of europe, as well as the roman catholic church? unlikely, for luther would not have used the language of the alchemist and the magus. another member, according to some, is the great francis bacon (1561.1626, whose unfinished manuscript, the new atlantis (1627, describes an earthly utopian paradise, a secret brotherhood who wear the rose cross on their turbans, who heal people without charge, and who meet yearly in their temple. the philosopher rene descartes 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 secret societies 31 (1596.1650) was once nearly arrested on the accusation that he was a member of the secret society, but he convinced his accusers that the rosicrucians were invis

erland as a result of the thirty years f war (1618.48, andreae became an apologist for the rosicrucians and wrote the hermetic romance or the chemical wedding (1616, an allegorical autobiography of christian rosencreutz the founder of the fraternity. since the seal of the rosicrucian fraternity, the seal of martin luther, and the crest of the andreae family all bear the image of the cross and the rose, understandable confusion has arisen from time to time regarding the gautobiography. h upon the book fs initial publication, many scholars, aware that rosencreutz had been dead for 130 years, speculated that his spirit had dictated the work. later academic debates swirled around the question of whether or not andreae and rosencreutz were the same person and whether the fraternity was actually

ic and alchemy. translated by j. courtenay locke. new york: causeway books, 1973. seligmann, kurt. the history of magic. new york: meridian books, 1960. skinner, doug. gthe immortal count. h fortean times, june 2001, 40.44. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. wicca according to the u.s. census, the number of individuals professing to be wiccans rose from the 8,000 reported in 1990 to 134,000 self-proclaimed witches in 2001. a study released in november 2001 by the graduate center of the city university of new york found that the number of adults 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 72 magic and sorcery manyoccult groups claim count saint- germain as their spirit guide. who subscribe to

THE GOLDEN ESSENCE

th, and the spirits of the land (the wanes) and the hidden folk within and below it. her primary attributes are fire, cunning, and sexuality. she is the dame venus of legends and lore, as well as the queen of the underworld, or the kore. dr. peter kingsley has recently proven the connection in the classical world between venus and the queen of the underworld. as one of the daughter s signs is the rose, she is also connected to the rose queen of the afterlife. it is very, very important to realize that this daughter is a mythological re-emergence of her mother into a very active hypostasis. tara de rosilea is very much seen as a survival of the figure of freyja or freya, from northern paganism. if you read the myths, you will see that freya was also a child of the earth mother, and bore all

THE HOLY ROSARY OF THE BRETHREN

th the (5) decanates of (10= 50= n= death. in god we are born, in yeheshua we die and in the holy spirit we are reborn. the black rosary could be said to be symbolic of the war waged on the control of the ruach and nephesch, thus, opening the gateway to the higher genius. white: symbolic of divine white brilliance and the transformation brought forth when this purity touches corruptibility. pink, rose or natural color: to denote the highest forces of tiphareth through which we must attain to receive direction for the divine and the higher genius within the microcosm. the five colors: this helps attract the spiritual force that directs the four elements within (many brethren choose this rosary. directions: the direction of the rosary to be worked while in prayer and meditation is counterclo

THE KEY TO THE MYSTERIES

tar is not a manger for slothful animals. look at the unworthy priests, contemplate these pretended servants of the altar! what do they say to your heart, these obese or cadaverous men with the lack-lustre eyes, and pinched or gaping mouths<priest, of whom 'bad; is an impossible epithet, is not to be looked for in the church. he is in that 'church' which is also ark, rose, font, altar, cup, and the rest. he is that word of truth which is 'established' by two witnesses- o. m> hear them talk: what does it teach you, their disagreeable and monotonous noise? they pray as they sleep, and they sacrifice as they eat. they are machines full of bread, meat and wine, and of senseless words. and when they plume themselves, like the oyster in the sun, on being without tho

ate from god. descended among men to free the earth from fate, he in his mother did the woman consecrate. he was the man whom heaven's sweet wisdom did adorn; to suffer and to die as men do he was born. proscribed by ignorance, accused by envy and strife, he died upon the cross that he might give us life. all who accept his aid to guide and to sustain by his example may to god like him attain. he rose from death to reign throughout the ages' dance; he is the sun that melts the clouds of ignorance. his precepts, better known and mightier soon to be, shall judge the quick and dead for all eternity. i do believe in god's most holy spirit, whose fire the heart and mind of saints and prophets did inspire. he is a breath of life and of fecundity, proceeding both from god and from humanity. i do

ls "sufficiently, sir, to convince me of his extraordinary power "did he tell you that you were once the vicar of 144 mont-louis, in the diocese of tours? that you are the most zealous disciple of the ecstatic eugene vintras? and that your name is charvoz" it was a veritable thunderbolt; at each of these three phrases the old priest jumped in his chair. when he heard his name, he turned pale, and rose as if a spring had been released "you are then really a magician" he cried "charvoz is certainly my name, but it is not that which i bear; i call myself la paraz "i know it; la paraz is the name of your mother. you have left a sufficiently enviable position, that of a country vicar, and your charming vicarage, in order to share the troubled existence of a sectary "say of a great prophet "sir

ned all that you asked for, and even more than you asked for, for you did not mention money to me "yes, doubtless" said the other sighing "but i do want to see him again "incorrigible" said eliphas. some days afterwards, the professor of transcendental magic was awakened, about two o'clock in the morning, by an acute pain in the head. for some moments he feared a cerebral congestion. he therefore rose, relit his lamp, opened his window, walked to and fro in his study, and then, calmed by the fresh air of the morning, he lay down again, and slept deeply. he had a nightmare: he saw, terribly real, the giant with the fleshless ox's head of which the workman had spoken to him. the monster pursued him, and struggled with him. when he woke up, it was already day, and somebody was knocking at his

lamp, opened his window, walked to and fro in his study, and then, calmed by the fresh air of the morning, he lay down again, and slept deeply. he had a nightmare: he saw, terribly real, the giant with the fleshless ox's head of which the workman had spoken to him. the monster pursued him, and struggled with him. when he woke up, it was already day, and somebody was knocking at his door. eliphas rose, threw on a dressing- gown, and opened; it was the workman "master" said he, entering hastily, and with an alarmed air "how are you "very well" replied eliphas "but last night, at two o'clock in the morning, did you not run a great danger" eliphas did not grasp the allusion; he already no longer remembered the indisposition of the night. 160 "a danger" said he "no; none that i know of "have y

THE MAGICIAN S KABBALAH

mystery of equilibrium mem- hanged man the mystery of sacrifice it should be noted that geburah ultimately is only destructive to the transitory. if something is "real, no amount of doubt, analysis, examination, and so forth will destroy it. thus the principle of occam's razor (the simplest explanation will suffice in cases of doubt) is a sound one. a final note comes from the "thirteen petalled rose, where an analysis of the kiddush ritual (that performed on the eve of the sabbath, states that the cup signifying reception contains red wine, expressing an aspect of geburah, but has a small amount of water added to represent the mercy of chesed. it is important in all acts to harmonise geburah and chesed in tiphareth to achieve equilibrium, as will be examined in the following chapter. cha

mystery of tiphareth in its analysis as yod, nun, resh and yod. i virgo isis n scorpio apophis r sun osiris i virgo isis thus, as with the tetragrammaton of yhvh, the formula repeats a key letter to indicate that events cycle through growth, death, rebirth and growth again. tiphareth might be the top of one mountain, but is also the beginning of another climb altogether. chapter ten; netzach, the rose in the lamplight the sepher yetzirah deems netzach "the hidden intelligence, for it pours forth a brilliant splendour onto all intellectual virtues which are looked upon with the eyes of the spirit and the ecstasy of faith" in most readings, netzach is described as the seat of the emotions, partnering hod, the seat of the intellect. as the base of the positive pillar, and as the first of the

ental initiations of the lower sephiroth "in a sense, quitteth not malkuth. that is to say, partly, that the work of those grades is aligned to ones outside observations, even when directed at the psyche, whereas the work beyond that point has undergone the holy inversion and is involved with the upper sephiroth and the experiences and states that transcend the personality construct. further, the rose (taken as a symbol of tiphareth) and the lamp (a symbol of kether and the ain soph aur) are both attributed to netzach, which may reflect its sevenfold nature of completion. the seven-petalled rose alludes to the sevenfold pattern, and was used by bosch as emblem dccxxiii of the ars symbolica, and by fludd in the summum bonum. it is to this rose of completion that the golden dawn aim in their

p (a symbol of kether and the ain soph aur) are both attributed to netzach, which may reflect its sevenfold nature of completion. the seven-petalled rose alludes to the sevenfold pattern, and was used by bosch as emblem dccxxiii of the ars symbolica, and by fludd in the summum bonum. it is to this rose of completion that the golden dawn aim in their elemental initiations, as a preshadowing of the rose cross of tiphareth and the rose of light in kether. charles harness uses this symbology in his magnificent short story "the rose, where the next stage of human progression is embedded in the ballet of the "nightingale and the rose. in the original story of oscar wilde's from which this fictional ballet is based, the nightingale sacrifices itself on a white rose in order to make it red. this c

are the magician, the hierophant and the sun, which show that the banishing is performed according to will in order to reveal and work with the mysteries of light. the letters themselves demonstrate that the banishing aims to 'fix (vau) the 'temple (beth) in one's 'head (resh) or awareness. point heh raise hands after the banishing and say; behold! 6. tiphareth; the ritual of the pillars and the rose pillar; a'amvd; between the pillars the eye of the mind is awakened to the on-high. the sacred things are shown and the portal is opened. rose; vrd; the rose recalls love, light and unity to those who look upon it. hexagram; mshshh; the hexagram symbolises two triangles of energy (shin and shin, one of an ascending nature, providing the symbols of fire and air (heh, air-hole, and the other of

THE MARTINIST OPERATIVE GENERAL RITUAL

even to one who is deaf and in a place the most deprived of air, than it is difficult for spiritual light to make itself visible to our physical eyes, even though we be blind, and shut up in the darkest dungeon" it is noticeable that all great names of the kabbala of the 16-th, 17-th and 19-th centuries knew the profound value of the pentagrammic name. sedir, in his "history and doctrines of the rose-croix, quotes a disciple of the rose-croix, wilhelm menens of antwerp, who. says in his aureum vellus about the great force which is hidden in the name i.h.s.v.h" which is, evidently, iod-he-shin-vau-he. it should be noted that ieshouah (jesus in hebrew, has the same phonetic pronunciation as ieshouah (joshua in hebrew, although the latter is spelled iod- 3 thi splate was reproduced with an a

THE MIDDLE PILLAR

and non-natural conditions, and on the other hand with the superficial levels of the instinctual life, concerned with primitive things, of self-assertion and the unbridled gratification of its every w h an d caprice. it is ths new factor of adjustment whch comprises the principal impetus to what has been variously called in the east the golden flower, and in mediaeval europe the growth of the red rose upon the cross of gold.3 it is the stone of the philosophers, the medicine of metals.4 to the four central sephroth plus the shadowy daath as the fifth, are attributed divine names-whch, as in the former exercise, are to be vibrated powerfully in conjunction with the imaginative formulation of various images. let me expatiate upon these divine names by stating that they may be considered as t

ompletely, and no other thoughts remain. one other method is to pronounce the name as many times as there are hebrew letters in the name. 11. ths type of middle pillar initiation can also be used to charge talismans. regardie used this techmque to charge one of our medallions (for more on &us, see part two, chapter ten) 12. one very potent combination of such rituals is the lbrp, succeeded by the rose cross ritual, and followed by the middle pillar exercise. the rcr can be found on page 306 of regardie's the golden dawn. 13. see regardie's revised middle pillar ritual for 04 in part two, chapter ten. 14. regardie strongly advocated the idea of self-initiation, particularly in those cases where it was not possible to find a local temple of duly qualified initiators. 15. the eastern chakra s

projection. 5. a plexus is a network, especially of nerves, blood vessels, or lymphatics. 6. the traditional colors listed here are taken from the shut-chakra, a tantric text. 7. the alternate colors given for the chakras are taken from the tantric text known as the shiva sanhita. h. p. b.'s (helena petrovna blavatsky) theosophical t e a h g s attributed the color red-orange to this center. 8. or rose-colored according to h. p. b. 9. h. p. b. has it as green. 10. h. p. b. has it as yellow. 11. h. p. b. has it as light blue. 12. h. p. b. has it as dark blue-violet. 13. h. p. b. has it as violet. 14. many authorities do not consider the "thousand-petalled lotus" to be one of the chakras because it lies outside the body, just above the crown of the head. 174 theb alanceb etweenm inda nd magic

the angelic names "auriel and "phorlakh" 5. when you feel the ball is alive and real, and spiritual power is pouring through you, and when you feel the power of the names, 6. say the prayer of the gnomes: holy art thou, lord of the earth, which thou hast made for thy footstool. adonai ha-aretz, adonai melekh. unto thee be the kingdom, the power and the glory. malkuth, geburah, gedulah. amen. the rose of sharon, and the lily of the valley. 0 thou who hidest beneath the earth, in the valley of gems, the marvellous seed of the stars. live, reign, and be thou the eternal dispenser of thy treasures, whereof thou hast made us the wardens. amen. part vi: circumambulation 1. circumambulate7 the light. see all the power in the feet center. see it rush up like water powerfully pushed up as in a fou

visualized withn the spheres often result in potent variations of the middle pillar exercise. flower buds, either roses or lotuses, can be imagined to open into full blossom as the divine name of a particular sephirah is vibrated. for example, tiphareth could be imagined as a sphere containing a yellow rosebud. as the divine name of the sphere is intoned, the bud unfolds into a magnificent yellow rose. flames, chalices, tools, gemstones, geometric shapes, and a host of other images could be visualized as well. the only limit on the number and variety of ths exercise is the boundary of one's imagination. consecration of talismans one of the most unique methods of using the middle pillar exercise that was developed by regardie was as a tool for consecrating talismans. this method requires th

THE MOTHMAN PROPHECIES

ize but its eyes. it had, she said, large, round, fiercely glowing red eyes that focused on her with hypnotic effect "it's a wonder i didn't run off the road and have a wreck" she commented later. as she slowed, her eyes fixed on the apparition, a pair of wings unfolded from its back. they seemed to have a span of about ten feet. it was definitely not an ordinary bird but a man-shaped thing which rose slowly off the ground, straight up like a helicopter, silently. its wings did not flap in flight. it headed straight toward connie's car, its horrible eyes fixed to her face, then it swooped low over her head as she shoved the accelerator to the floorboards in utter hysteria. over one hundred people would see this bizarre creature that whiter. connie's conjunctivitis lasted over two weeks, ap

her than disks or cigar-shaped objects. in 1905 "a titanic white bird" fluttered around california. one witness, j. a. jackson "a well-known resident of silshee" was paying a visit to his outhouse at 1:30 a.m. on august 2 when he saw a brilliant light in the sky. it seemed to be attached to a seventy-foot "airship" with wings "the mysterious machine appeared to be propelled by the wings alone and rose and fell as the wings flapped like a gigantic bird" the brawley, california, news reported, august 4, 1905. others in the area reported seeing the same thing. winged beings are an essential part of the folklore of every culture. from the times of babylonia and the pharaohs, sculptors were preoccupied with putting wings on lions and unidentifiable beasts. although the angels of biblical times

ed over to them. he looked like a normal man and was grinning broadly. he wore a black coat and kept his arms folded with his hands out of sight under his armpits. the witness rolled his window down and there was a very brief conversation. the stranger asked the pair who they were, where they were from, where they were going, and what time was it? then he strolled back to the dark cylinder and it rose quickly into the chill, drizzling sky. the two men had a strong emotional reaction to the seemingly pointless encounter. they debated whether they should tell anybody, deciding against it. but the point pleasant resident found himself suffering from from insomnia. and when he finally slept he had strange nightmares. he started to hit the bottle, something very unusual for him. mrs. hyre liste

ney-shaped object ascended and hovered some forty or fifty feet above the road. other cars came along the road and passed them. cold told woody to report the encounter to the authorities, promising to come forward at a later date to confirm it. after a few minutes of aimless generalities, cold announced he would meet woody again soon. the object descended, the door opened, cold entered it, and it rose quickly and silently into the night. when he got home, derenberger was in a very distraught state. his wife urged mm to call the parkersburg police. they seemed to accept his story without question and asked if he needed a doctor. the next day he was questioned at length by the city and state police. the story appeared in the local press and on radio and television. people who had driven that

around the power plant] in one of my notebooks covering this period i find the following notation "nov. 16th-upi man from charleston saw low-flying object over tnt area made humming sound flashing red light. some girls with him. they watched object for several minutes- suddenly a figure stirred in,the darkness behind the parked car "it seemed as if it had been lying down" mrs. bennett told me "it rose up slowly from the ground. a big gray thing. bigger than a man, with terrible glowing red eyes" mrs. bennett uttered a little cry, so horrified she dropped the small baby in her arms. the child began to cry, more insulted than hurt, but her mother couldn't move to pick her up again. she stood transfixed, hypnotized by the blazing red circles on the top of the towering, headless creature. its

THE NECRONOMICON SIMON VERSION

should seek in the defeated, old religions of the world for the basis of his new philosophy and, some say, his new "religion. he raised the female aspect back up to one of equality with the male, as it was in the rites of egypt, and of eleusis "our lady babalon (his spelling) became a theme of many of his magickal writings, and he received he credo, the book of the law, through a woman, his wife rose kelly. the lunar element, as well as the venusian, are certainly accessible in his works. it has even been said in occult circles that he had a hand in putting together the grimoire of one gerald gardner, founder of a contemporary witchcraft movement, called the book of shadows. the moon has an extremely important, indeed indispensable, role in the tantrick sex magick rites that so preoccupie

. the figures, whose faces i could not see or recognise, began to make wild passes in the air with knives that glinted cold and sharp in the mountain night. from beneath the floating rock, out of the very ground where it had sat, came rising the tail of a serpent. this serpent was surely larger than any i had ever seen. the thinnest section thereof was fully that of the arms of two men, and as it rose from the earth it was followed by another, although the end of the first was not seen as it seemed to reach down into the very pit itself. these were followed by still more, and the ground began to tremble under the pressure of so many of these enormous arms. the chanting of the priests, for i knew them now to be the servants of some hidden power, became much louder and very nearly hysterical

orth anu who begat nudimmud, our master enki, who has no rival among the gods. remember! the elder ones came together they disturbed tiamat, the ancient one, as they surged back and forth. yea, they troubled the belly of tiamat by their rebellion in the abode of heaven. absu could not lessen their clamour tiamat was speechless at their ways. their doings were loathsome unto the ancient ones. absu rose up to slay the elder gods by stealth. with magick charm and spell absu fought, but was slain by the sorcery of the elder gods. and it was their first victory. his body was lain in an empty space in a crevice of the heavens hid he was lain, but his blood cried out to the abode of heaven. tiamat enraged filled with an evil motion said let us make monsters that they may go out and do battle agai

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

elets. when through the third gate they fled ishtar took back her jewelled belt. when through the fourth gate they fled ishtar took back her jewelled necklace. when through the fifth gate they fled ishtar took back her belt of jewels. when through the sixth gate they fled ishtar took back her wand of lapis when through the seventh gate they fled ishtar took back her jewelled crown. and the demons rose and the spirits of the dead and went with her out of the gates looking neither right nor left walking in front and behind they went with ishtar from the gate of ganzir out of the netherworld they accompanied her and ereshkigal scorned queen of the abyss wherein all are drowned pronounced a curse solemn and powerful against the queen of the rising of the sun and nammtar gave it form. when the

THE PATH OF KABBALAH

to understand the connections and relationships between the spiritual objects, although it cannot be compared with the actual sensation once you get there. when the zohar says, go and ask rabbi shimon and rabbi abba it means that you should ascend to their degree and ask why they present things the way they do. when the zohar writes that a certain person met rabbi shimon it means that that person rose to the degree of rabbi shimon and because of that can see and understand what rabbi shimon can. this is how a degree gets its name, and when a person climbs to it, he is called by that name. if he attains only a part of that degree he is regarded as a son to it. that is why we are considered the sons of adam, because we are all parts of the degree called adam, and our task is to attain that p

attain the purpose of creation, as it is said, i have created the evil inclination, i have created for it the torah as a spice, meaning, i have created egoism and i have given the torah/kabbalah in order to correct it. all the parts in the torah were given to us so as to match our properties with those of the creator. but each generation must focus on a certain part of it. a kabbalist named moses rose to the spiritual world through his spiritual understanding, meaning he was able to feel spiritual degrees, and he described them in a book he entitled the torah. the torah strictly forbids depicting of spiritual phenomenon as physical entities. it is forbidden to picture a distinguished old man named moses climbing down mt. sinai with a book of torah in his hand. torah means the light of the

43 of 273 partzuf nekudot desag is divided into vessels of bestowal and vessels of reception. the line that separates them is in the inner tifferet of tifferet. that place is called the haze (chest) of partzuf nekudot desag. some of the vessels of nekudot desag received a greater will to receive then their screen. hence malchut of the first restriction, that was maintaining the first restriction, rose to precisely that point, the haze, and did not let the light go under that point. the border for the expansion of the light below that point is called parsa. the rising of malchut to the haze of nekudot desag in order to limit the expansion of light below, is called the second restriction. the first restriction is the prohibition on the reception of light of wisdom in order to receive. the se

any other part of it is divided into two parts, ge and ahp. ge are vessels of bestowal. they are always active because only the light of wisdom was restricted, not on the light of mercy. ahp are vessels of reception. after the second restriction in partzuf nekudot desag, no partzuf has the sufficient strength to receive light of wisdom in its ahp in order to bestow. a third pair of reshimot that rose to rosh desag along with the screen are reshimot that moved to nekudot desag from sof of galgalta dalet dehitlabshut and gimel 147 of 273 deaviut. partzuf nekudot desag received those reshimot when it filled the end of galgalta. those reshimot are the ones that need the light of wisdom. once the partzuf of katnut of the world of nekudim descended to its place, from tabur degalgalta through th

t (bones) bina gidin (tendons) zeir anpin basar (flesh) malchut or (skin) the rule of the second restriction acts in them just as it does in the longitudinal sefirot. 151 of 273 chapter 3.16- the world of correction after the breaking in the world of nekudim: the lights that filled partzuf gadlut of the world of nekudim rise to the rosh of partzuf nekudim. the reshimot that remained in the screen rose to the rosh of partzuf nekudim and to rosh desag. the nitzozim (sparks, parts of returning light, the broken screen) fell into the broken vessels that have lost their screen and returned to the will to receive in order to receive. it is called that they fell to the place of bya, below parsa. the difference between the refining of the partzuf by the beating (bitush) of the inner and surroundin

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

ric, which the carping whisky-and-water critic will at once demolish as weak, troubled, vague, etc, etc. not long ago my eyes lit on the following which i considered a charming verse from a poetic point of view, if not from that of a morbid anatomist: look down into the river. can you see the mingled images the water shows? so lies my soul in yours. as close as lie the folded petals in an unblown rose. yet the little thing who gstinks and stings h was not satisfied, the second metaphor actually weakened the effect of the first, etc, etc. with such have poets to contend, but i do not think such homunculi worry aleister crowley much. his poetry is his own, and he gives it us as it is written without respect of persons or opinions, for his masters have been the greatest of our race. in these

ch of tannhauser to heinrich is truly magnificent: and verily my life was borne on the dark stream of death down whirling aeons, linked abysses, columns built of essential time c *tannhauser, vol. i, p. 261. in gthe violet fs love story, h*1. or in gdora, h*2. we have as simple a poem as could be written, and in one of the verses of a chorus in gjephthah, h beginning gthere flashes the heart of a rose, h*3. one of the most mystical. here is a furious inspiration in blank verse (the prophet in gjephthah h speaks *1. songs of the spirit, vol. i, p. 38 *2. rosa mundi and other love songs, vol. iii, p. 59 *3. jephthah, vol. i, p. 77. ha! the rose has washed its petals, and the blood pours through its burning centre from my heart. the fire consumes the light; the rosy flame leaps through the ve

t h: then surged the maddening tide of my intention. onward! let me run! thy steed, o moon! thy chariot, o sun! lend me fierce feet, winged sandals, wings as wide as thine, o east wind! and the goal is won *the temple of the holy ghost, vol. i, p. 191. little, if any, poetry of a truly epic nature can we find; the nearest is the song of tannhauser, somewhat of a prophecy, somewhat of an anthem: i rose within the elemental ball, and lo! the ancient one of days did sit! his head and hair were white as wool. his eyes a flaming fire: and from the splendid mouth flashed the eternal sword! lo! lying at his feet as dead, i saw the leaping-forth of law: division of the north wind and the south, the lightning of the armies of the lord; east rolled asunder from the rended west; height clove the dept

the sunny shapes flit around to bless the hour, comes men know not what false flower: ere the cup is drained, the wine grows unsweet, that was divine *the tale of archais, vol. i, pp. 9, 10. these last two lines contain the whole secret of this story. the beauty of the clinging love of childhood is tinged with a glowing desire, the pink desire of the bud bursts into the passionate crimson of the rose, and as in galice, h gthe dove gave place a moment to the swine; h. and yet hardly so! the pure desire of man and woman in whatever state of life, the weaving of the golden web of twain into one entity, is not lust, never was lust, never will be lust. according to the conventional meaning of that word, lust expresses something unhealthy, unclean; and the love charicles bore archais was certai

prostitutes on the london streets alone* gcan that have been human? h i see you point through the drizzling night to a cramped and shivering form. can that have been a woman? that living death, degraded by crime, brutalized by vice, vitiated, unsouled; lower than a slave, worse than a dog; spurned by man, shunned by woman, a human wreck, a growing horror? even so, once a smiling girl, sweet as a rose, pure as a lily; now the bedraggled gin-sodden harridan. o! marriage, thy name is failure: o! priest, what hast thou done? cramped the human mind, betrayed thy trust, sacrificed love on the altar of mammon, leaving the heart as a blighted flower, the soul as a hollow shell, void, execrable *in 1861 henry mayhew stated that the assumed number of prostitutes in london was about 80,000. and furt

THE SECRET RITUALS OF THE OTO

d a surprisingly large number of initiates. the membership (confined to those who had already taken the three degrees of ordinary craft masonry) was divided into the grades of apprentice priest, fellow priest, master priest, grand architect and grand elect of zerubbabel, the last mentioned degree sometimes being known as knight of the east. beyond these lay other, secret, degrees culminating in a rose-croix degree concerned file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c2.html (3 of 5 [12/28/2001 2:01:22 pm] the secret rituals of the o.t.o. exclusively with ceremonial magic and bearing little resemblance to the rose-croix grade that is now the 18 of the orthodox ancient and accepted rite of freemasonry. owing to the researches of rene le forestier8 we

, who accused him of revealing the innermost secrets of the order, he changed his mind. crowley responded to the accusation by pointing out that he was not in possession of these secrets and therefore hardly in a position to reveal them. silently reuss opened a copy of crowley s book of lies and pointed to a passage beginning let the adept be armed with his magic rood and provided with his mystic rose. in a flash crowley understood the nature of the o.t.o. magical system and in the conversation that followed it was agreed that he should head the british section of the o.t.o. this, it will be remembered, was the mysteria mystica maxima. subsequently crowley visited berlin where he received copies of the order s instructional manuscripts and had the title of supreme and holy king of ireland

e secret rituals of the o.t.o. 3 craft of masonry entered apprentice fellow craft master mason full instruction in craft masonry, including the catechism of the first three degrees, and an explanation of all the various masonic systems. 4 scotch masonry scotch mason knight of st. andrew royal arch students or lay brothers full instruction in the scottish degrees of ancient and accepted masonry. 5 rose-croix knight of rose-croix knight of pelican knight of east and west esoteric instruction and introductory remarks on the passing into rosicrucianism and hermetic science. 6 historical templar knight kadosh grand inspector general a full history of the templars and their ceremonies. 7 mystic templar (colour violet) mystic masonry theoreticus magus of light grand master of light general theore

st, excellent, puissant and perfect princes now assembled, that you will be graciously pleased to admit me to your princely order. i trust that the sincerity of my endeavours to promote the glory of the rosie cross and the welfare of mankind will entitle me to your favourable opinions. assuring you that i shall not fail to redeem my pledge of allegiance to this sovereign chapter, and to devote my rose and cross to the prosperity and happiness of the princes of this sublime degree, i subscribe myself (signed (iv* the furniture of a chapter of rose croix red room altar. white silk altar-cloth, with rose 49 on gold cross 5 with 4 green rays. super-altar. black. 7 steps. copy of stele of revealing. 33 lights. 33 roses. paten and chalice. cakes of light and red wine (optional. crystal globe: im

banners of the other princes above their stalls. floor-cloth. ladder. brass letters for same. the brand. the hangings should be rosy red. black room tau. crucifix. pillars. three, surmounted by lamps with 11 holes and letters t.s.l. bible. bones, skulls, skeletons, hell-broth for 2nd point. the hangings should be black. anteroom v.s.l. and writing materials* the opening of a sovereign chapter of rose croix file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c7.html (2 of 14 [12/28/2001 2:04:51 pm] the secret rituals of the o.t.o. m.w.s: v very excellent and perfect princes, be pleased to assist me to open the chapter of the holy order of rose croix of heredom (all rise) very excellent and perfect grand marshal, see that the castle gates are duly guarded, an

THE HOLY BIBLE KING JAMES VERSION

very wroth, and his countenance fell. 4:6 and the lord said unto cain, why art thou wroth? and why is thy countenance fallen? 4:7 if thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. and unto thee [shall be] his desire, and thou shalt rule over him. 4:8 and cain talked with abel his brother: and it came to pass, when they were in the field, that cain rose up against abel his brother, and slew him. 4:9 and the lord said unto cain, where [is] abel thy brother? and he said, i know not [am] i my brother s keeper? 4:10 and he said, what hast thou done? the voice of thy brother s blood crieth unto me from the ground. 4:11 and now [art] thou cursed from the earth, which hath opened her mouth to receive thy brother s blood from thy hand; 4:12 when tho

lso? 18:13 and the lord said unto abraham, wherefore did sarah laugh, saying, shall i of a surety bear a child, which am old? 18:14 is any thing too hard for the lord? at the time appointed i will return unto thee, according to the time of life, and sarah shall have a son. 18:15 then sarah denied, saying, i laughed not; for she was afraid. and he said, nay; but thou didst laugh. 18:16 and the men rose up from thence, and looked toward sodom: and abraham went with them to bring them on the way. 18:17 and the lord said, shall i hide from abraham that thing which i do; 18:18 seeing that abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? 18:19 for i know him, that he will command his children and his household after him, and they sh

18:32 and he said, oh let not the lord be angry, and i will speak yet but this once: peradventure ten shall be found there. and he said, i will not destroy [it] for ten s sake. 18:33 and the lord went his way, as soon as he had left communing with abraham: and abraham returned unto his place. 19:1 and there came two angels to sodom at even; and lot sat in the gate of sodom: and lot seeing [them] rose up to meet them; and he bowed himself with his face toward the ground; 19:2 and he said, behold now, my lords, turn in, i pray you, into your servant s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. and they said, nay; but we will abide in the street all night. 19:3 and he pressed upon them greatly; and they turned in unto him, and entered int

, 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 therefore restore the man [his] wife; for he [is] a prophet, and he shall pray for thee, and thou shalt live: and if thou restore [her] not, know thou that thou shalt surely die, thou, and all that [are] thine. 20:8 therefore abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid. 20:9 then abimelech called abraham, and said unto him, what hast thou done unto us? and what have i offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done. 20:10 and abimelech said unto abraham, wha

nd the thing was very grievous in abraham s sight because of his son. 21:12 and god said unto abraham, let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that sarah hath said unto thee, hearken unto her voice; for in isaac shall thy seed be called. 21:13 and also of the son of the bondwoman will i make a nation, because he [is] thy seed. 21:14 and abraham rose up early in the morning, and took bread, and a bottle of water, and gave [it] unto hagar, putting [it] on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of beer-sheba. 21:15 and the water was spent in the bottle, and she cast the child under one of the shrubs. 21:16 and she went, and sat her down over against [him] a good way off, as it were a

TRUE HISTORY OF WITCHCRAFT

taken on a more popular image, and is more targeted towards international organizational efforts, thanks largely to the work under the caliphate of the late grady mcmurtry. this contrasts sharply with the very internalized oto that barely survived during the mccarthy era, when the late karl germer was in charge, and the oto turned inward for two decades. the famous ancient and mystic order of the rose cross (amorc, the highly successful mail-order spiritual fellowship, was an oto offspring in crowley's time. it has been claimed that kenneth grant and aleister crowley were discussing relatively radical changes in the ordo templi orientis at approximately the same time that gardner and crowley were interactive. though wiccan writers give some lip service (and, no doubt, some sincere credence

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

laced among the cattle. by following this analogy, we may come to the true meaning of a much-celebrated object of devotion, recorded by another ancient writer, of a more venerable character. when the israelites grew clamorous on account of the absence of moses, and called upon aaron to make them a god to go before them, he set up a golden calf; to which the people sacrificed and feasted, and then rose up (as the translator says) to play; but in the original the term is more specific, and means, in its plain direct sense, that particular sort of play which requires the concurrence of both sexes,2 and which was therefore a very proper conclusion of a sacrifice to cupid, though highly displeasing to the god who had brought them out of egypt. the egyptian mythologists, who appeared to have in

e sense, already mentioned, held the office of master of the ceremonies at these meetings, and it was his duty to see that the new-comers duly performed their homage. after this they trampled on the cross, and spit upon it, in despite of jesus and of the holy trinity, and performed other profane acts. they then seated themselves at the tables, and after they had eaten and drunk sufficiently, they rose and joined in a scene of promiscuous intercourse between the sexes, in which the demon took part, assuming alternately the form of either sex, according to that of his temporary partner. other generative powers 209 wicked acts followed, and then the devil preached to them, and enjoined them especially not to go to church, or hear mass, or touch holy water, or perform any other of the duties o

ssist in the perpetration of evil. all this was what may be called the business of the meeting, and when it was over, they all went to a great banquet, which was set out on tables, and which sometimes consisted of sumptuous viands, but more frequently of loathsome or unsubstantial food, so that the guests often left the meeting as hungry as though they had tasted nothing. after the feast they all rose from the table to dance, and a scene of wild and uproarious revelry followed. the usual dance on this occasion appears to have been the carole of the middle ages, which was no doubt the common dance of the peasantry; a party, alternately a male and a female, held each other s hands in a circle, with this peculiarity that, whereas in ordinary life the dancers turned their faces inward into the

TYSON DONALD NEW MILLENNIUM MAGIC

e sephiroth, it does not adequately show that all emanations stem from the single point of the center. for this understanding, the magus must consider a radial model of the emanations, as shown in the following diagram: the light is the center, and from it go out like the opening petals of a flower the descending levels of emanation. although the ain, which is the unmanifest, is shown outside the rose of emanation it might as easily be drawn in the center of the figure, since it is everywhere and nowhere, separate from creation and yet min- gled with it. the ain is not bordered, since it has no limitation. although it would seem natural to link the ten sephiroth to the points of the decagram, in the same way the points of the pentagram are associated with the ele- ments, and the points of

es or physical bodies of their own. however, they have natures that harmonize or clash with aspects of the natural world that are trans- mitted to them through the mind of the magus. that is why angels often carry with them pleasant odors. the spiritual reaction of the magus to the scent of flow- ers is in accord with the quality of angelic being. the resonance created in the mind of the magus by rose incense, for example, is perceived as desirable by angels and attracts them; conversely, the spiritual quality of angelic nature is translated into sensual terms familiar to human perception--often as an agreeable scent. demons will favor and be attracted to a harsh incense because the strong physical reaction of the magus smelling such incense is in harmony with demonic nature; demons will b

nd angles. notice the insectival quality of the seal of bifions, below on the left. it is an intuitive sigil from the lemegeton or lesser key of solomon that suggests the nature of this evil demon. by comparison the more modern sigil of the angel michael, on the right, seems almost antiseptic. it was created using the golden dawn technique of generating spirit sigils mechanically upon the central rose of the rose cross lamen.43 for this reason, its shape does not really reflect any of the personal qual- ities of michael. michael bifrons 4 in magic the sigil is used as the physical focus through which an entity of the sub- conscious can funnel itself and give itself a tangible presence. to put it another way, it is the template placed over the aperture at the opened point of true self to en

ce. for the name to be significant, the image it invokes within the magus must be meaningful. and for the image of the spirit to possess meaning, it must accurately reflect the functions of the spirit. sigils may be mechanically derived by means of a radial arrangement of letters called a sigil wheel. the wheel illustrated below is based on the sigil wheel of hebrew letters that forms the central rose on the rose cross lamen of the golden dawn. here, the letters of the english alphabet have been reduced to twenty-four by combining the i and j and the u and v. then they were written in three circles of twelve, seven, and five around a center point in a clockwise inward spiral: a piece of paper is placed over the wheel and a continuous line traced from letter to letter in the spirit name. do

nd twenty-two channels on the tree of the kabbalah in the four worlds. because this system was so complex and its logic was not immediately apparent, it has not found wide use in modern magic, being restricted mainly to systems of magic descended directly from the golden dawn. king queen prince princess (atziluth (briah (yetzirah (assiah) brilliance soft blue crimson deep violet orange clear pink rose amber violet purple indigo yellow bright pale yellow yellow blue emerald green scarlet red-orange orange white brilliance gray black blue scarlet-red yellow (gold) emerald orange violet citrine, olive, russet, black sky blue purple silver sky blue red deep indigo pale mauve white brilliance bluish mother of pearl deep brown deep purple bright scarlet rich salmon bright yellow- green red russe

TYSON DONALD SOUL FLIGHT

greece, rome, persia, egypt, and judea, but also the revival of the practice of ritual magic both for the perfection of the individual and the advancement of the human species. even though it made use of numerous pagan gods and goddesses in its rituals, it was fundamentally christian, as all rosicrucian societies must be. the primary symbol of the golden dawn was the rosy-cross-a cross with a red rose at its intersection. many of the early members of the golden dawn were also theosophists. at first this troubled blavatsky, who prohibited theosophists from joining the golden dawn or other occult societies, out of apprehension that they practiced black magic. but when members of her own society appealed to her to rescind her decision, she relented and permitted theosophists to also belong to

-1891, dr. william wynn westcott (1848-1925, and samuel liddell mathers (1854-1918. woodman suffered from ill health and lived some distance from the center of london, and so played little active part in the running of the golden dawn in the outer, as the more or less publicly accessible lower grades of the order were known. he died before the second order, the roseae rubae et aureae crucis (ruby rose and cross of gold, where the higher mysteries of practical magic were taught to carefully selected initiates, came into being in 1892."4 the work of running the golden dawn fell to westcott and mathers. according to the history of the order presented by its three chiefs, the golden dawn was originally founded as an extension of a german secret society of the same name, die 112. howe, xxiii. 1

isk inscribed with hebrew letters and occult symb o l "h o wever, in a footnote in the earlier work ritual magic in england (1970, king described the device more simply as a gold ring on a silk thread, held suspended above a disk on which were written the letters of the alphabet.l19 it is possible that mathers and his wife used a complex wheel of hebrew letters patterned after the mystic alphabet rose that was the central part of the rosy-cross symbol of the golden dawn, wherein the hebrew alphabet is inscribed on twenty-two petals arranged in three concentric circles. i believe it is just as likely that a simpler yes-no oracle made up of a cross surrounded by a circle was employed. if so, the movements of the ring swinging on the thread, either forward and back along the vertical arm of t

at this type of rigorous training is capable of achieving when used by someone with a focused will and a natural aptitude for astral travel. concerning crowley's method, regardie recorded in his introduction: the seer had with him a great golden topaz set in a calvary cross of six squares, made of wood, and painted vermillion, which was engraved with a greek cross of five squares charged with the rose of 49 petals. he held this, as a rule, in his hand. after choosing a spot where he was not likely to be disturbed he would take this stone and recite the enochian call and, after satisfying himself that the forces invoked were actually present, made the topaz play a part not unlike that of the looking glass in the case of alice (he had long learned not to trouble himself to travel to any part

lligence. thus, we conclude that continued use of remote viewing in intelligence gathering operations is not warranted' this conclusion is hardly a dismissal of remote viewing. a similar sort of criticism might have been made about the use of electricity in the eighteenth century. it is possible that two centuries from today, something similar to remote viewing will be employed with 170. mumford, rose, and goslin, evaluation of remote viewing. 134 soul flight regularity for conventional purposes in daily life, and that those using it will never even consider that its very existence was once doubted, or that it was once held to be too unreliable to use. chapter ufo a ccounts of ufos (unidentified flying objects) go back as far as human history. there have always been things seen in the sky

TYSON DONALD THE MAGICAL WORKBOOK

r .90 exercise 26 charging an object -97 kercise 27 the kabbalistic cross. 105 exercise 28 the middle pillar. 111 exercise 29 projecting the lesser circle. 121 exercise 30 projecting the greater circle. 125 x contents exercise 3 1 invoking the guardians of the quarters, 130 exercise 32 projecting the pentagram. 140 exercise 33 lesser invoking ritual of the pentagram .i50 exercise 34 ritual of the rose cross .i65 exercise 35 creating a vortex. 183 exercise 36 invoking the light .i89 exercise 37 cleansing prayer .214 exercise 38 cleansing a space .219 exercise 39 supreme invoking ktual of the pentagram .250 exercise 40 evoking into the triangle .276 prac icsech edule forty-week study guide .313 suggested reading .319 index .327 benefits of the exercises automatic the forty exercises in this

practical way by every serious magician. the golden dawn material in the present work includes the invocation and banishing of elemental forces by pentagram, the technique of centering by the kabbalistic cross, the technique for vibrating words of power, the way of charging objects with elemental force, both the lesser ritual and the greater rtual of the pentagram, the middle pillar exercise, the rose cross ritual, the invocation of the guardians of the quarters, the use of the tattwas in scrying, and other essential introduction xv techniques. in presenting the golden dawn rituals, i have kept closely to the original structures, but have expanded their descriptions, rendering the rituals much more accessible and effective for the average user. even those who have been doing magic for year

beginner seldom needs to worry about too much contact with spirits, but often is vexed by a complete lack of contact. regular practice of the lesser pentagram ritual is the best way to activate occult perceptions and latent abilities in magic. this deceptively simple ritual has no equal. it is the single most valuable thing you can do when seeking to learn western ceremonial magic. ritual of the rose cross f ind an empty room or open floor where you can move around freely. it is best if the practice area is square or roughly square. procure a stick of rose incense and light it. place a holder for the incense stick in the southeast corner. stand in the southeast corner of the place of practice facing southeast, with the burning incense stick at your side in your right hand, and adopt the s

th the glowing point of the incense stick at the intersection of the cross and vibrate the four syllables of the divine hebrew name yeheshuah. as you sound the name, contract your aura like a bellows, driving the vibrations inward back to their source in your heart-center. the compression of your aura forces the power of the vibrations into the palm of your left hand and drives them ritual of the rose cross 167 with incredible force in an expanding spiral up your left arm, across your shoulders, down your right arm, and out through the shaft of the incense stick to the astral cross, which glows with intense whiteness. contemplate the bright light of the circle-cross for ten seconds or so while maintaining the projection pose. turn your body to the right to face west, but continue to point

ortheast corner while projecting a white line of light along the northern side of the practice area from the glowing tip of the incense stick. stand in the northeast corner facing northeast. draw energy from your heartcenter into your left hand and send it out through the incense stick in your right hand to project a white circle-cross upon the air to the northeast. contemplate this ritual of the rose cross 169 cross briefly. the end of the line you drew along the northern side of the room terminates in the center of this cross. visualize the hebrew letters of the name yeheshuah written from right to left within your heart-center. take a deep breath to fill your body with air and hold it four beats as you energize your heart-center. the outward shining light of your spinning heart-center e

TYSON DONALD THE POWER OF THE WORD

arts of the earth, and execute the judgment of the highest. to you it is said: behold the face of your god, the beginning of comfort; whose eyes are the brightness of the heavens; which provided you for the government of the earth, and her unspeakable variety, furnishing you with a power of understanding to dispose all things according to the providence of him that sitteth on the holy throne, and rose up in the beginning, saying: the earth, let her be governed by her parts, and let there be division in her, that the glory of her may be always drunken and vexed in itself; her course, let it run with the heavens, and as a handmaid let her serve them; one season, let it confound another, and let there be no creature upon or within her the same; all her members, let them differ in their qualit

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

ife forces of others. satanists consider life force as a precious resource (by the way, if you hear of any group sacrificing animals or humans, they are not satanists. if you live by- or aspire to live by- satanic ideals, make sure you contact the correct authorities) satanism and nazism release tremendous forces within their elite (and in the masses. consider impoverished post-wwi germany, which rose from its ashes under the dynamism of nazism. consider how the german rocket movement lives on. there's a pure example of lifeforce worship. the desire to push ourselves further and further into the great dark. both satanism and nazism push at the individual; however, satanism has replaced the destructive hatred of nazism with the pure black light of challenge. 7. learn how to use the external

UNLEASHING THE BEAST

ed to him and dictated the book of the law (liber al vel legis).xviii his most famous work, the book of the law announces the dawn of the third aeon of mankind: the first aeon was that of the goddess isis, centered around matriarchy and the worship of the great mother; the second aeon was that of osiris, during which the patriarchal religions of suffering and death- i.e, judaism and christianity- rose to power. finally, with the revelation of the book of the law, a new aeon of the son, horus, was born "in this aeon the emphasis is on the self or will, not on anything external such as gods and priests."xix the peak of his magical career- and also of his infamy as the wickedest man alive- was in the period after 1920, when he founded his own ideal spiritual community called the abbey of thel

crowley was influenced by these views of tantra, which were widely circulated in both india and england from the late 19th century onward. however, sutin goes on to argue that crowley's attitudes toward tantra became a good deal more positive in years after 1901, and that he began to experiment in tantric-influenced sexual rites of his own. already by 1902, sutin suggests, crowley and his partner rose had begun to engage in a series of secret rites, of a sexual nature (and related to tantric practices, such as the emulation of the passive shiva in cosmic coupling with the mounted energetic shakti."lxxxi unfortunately, sutin provides no evidence that crowley and rose were engaging in any sort of actual tantric practices or that their sexual relations were in any way influenced by tantra -15

WAITE ASPECTS OF MASONIC SYMBOLISM

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

, there was in those an episode of symbolical death, because kasmillos, a technical name ascribed to the candidate, was represented as slain by the gods. some of the rites which prevailed within and around greece in ancient times are concerned with the idea of a regeneration or new birth. the mysteries of bacchus depicted the death of this god and his restoration to light as rhea. osiris died and rose, and so also did adonis. he was first lamented as dead and then his revivification was celebrated with great joy. there is no need, however, to multiply the recurrence of these events in the old mysteries nor to restrict ourselves within their limits, for all religions have testified to the necessity of regeneration and have administered it's imputed processes. that which is most important- f

mystic experience of the pastos, in which the initiate died symbolically; as jesus died upon the cross. the christian "symbolum" says- descendit ad inferos: that is "he descended into hell; and in the entranced condition of the pastos, the soul of the postulant was held or was caused to wander in certain spiritual realms. but in fine, it is said of christ- tertia die resurrexit "the third day he rose again from the dead" so also the adept of the greater mysteries rose from the pastos in the imputed glory of an inward illumination. the mystical fact there was a period not so long ago when these analogies were recognized and applied to place a fabulous construction upon the central doctrines of christian religion, just as there was a period when the solar mythology was adapted in the same d

al adam and placed over against him, in the condition of face to face. the intent of creation was made void in the event which is called the fall of man, though the particular expression is unknown in scripture. by the hypothesis, the "fatal consequences" which followed would have reached their time on mount sinai, but the israelites, when left to themselves in the wilderness "sat down to eat and rose up to play" that which is concealed in the evasion of the last words corresponds to the state of eve in paradise, when, she had become infected by the serpent. to sum up as regards the sources, the lost word in masonry is derived from a kabalistic thesis of imperfection in the divine name jehovah, by which the true pronunciation- that is to say, the true meaning- is lost. it was the life of t

ong the latin-writing scholars had not merely a scholastic basis. they believed that the texts of the secret tradition showed plainly, out of the mouth of israel itself, that the messiah had come. this is the first fact. the second i have mentioned already, namely, that although, the central event of the third degree is the candidate's raising, it is not said in the legend that the master-builder rose, thus suggesting that something remains to come after, which might at once complete the legend and conclude the quest. the third fact is that in a rather early and important high degree of the philosophical kind, now almost unknown, the master-builder of the third degree rises as christ, and so completes the dismembered divine name, by insertion of the hebrew letter shin, this producing yehes

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

reation the materials for the construction of the atmosphere and sky came into being. shu and tefnut were united, and their offspring were keb, the earth-god, and nut, the sky-goddess. we have now five gods in existence; khepera, the creative principle, shu, the atmosphere, tefnut, the waters above the heavens, nut, the sky-goddess, and keb, the earth-god. presumably about this time the sun first rose out of the watery abyss of nu, and shone upon the world and produced day. in early times the sun, or his light, was regarded as a form of shu. the gods keb and nut were united in an embrace, and the effect of the coming of light was to separate them. as long as the sun shone, i.e, as long as it was day, nut, the skygoddess, remained in her place above the earth, being supported by shu; but as

and destroyed them. hathor rejoiced in her work of destruction, and on her return was praised by ra, for what she had done. the slaughter of men began at suten-henen (herakleopolis, and during the night hathor waded about in the blood of men. ra asserted his intention of being master of the rebels, and this is probably referred to in the book of the dead, chapter xvii, in which it is said that ra rose as king for the first time in sutenhenen. osiris also was crowned at suten-henen, and in this city lived the great bennu bird, or phoenix, and the "crusher of bones" mentioned in the negative confession. the legend now goes on to describe an act of ra, the significance of which it is difficult to explain. the god ordered messengers to be brought to him, and when they arrived, he commanded the

owers. plate vii. horus of behutet and ra-harmakhis in a shrine. plate viii. horus of behutet and harmakhis in a shrine. plate ix. ashthertet('ashtoreth) driving her chariot over the prostrate foe. plate x. left: horus of behutet spearing a typhonic animal, and holding his prisoners with rope. right: horus of behutet, accompanied by ra-harmakhis and menu, spearing the hippopotamus-fiend. then set rose up and cursed horus because he had slain his allies, and he used such foul language that thoth called him "nehaha-her" i.e "stinking face" and this name clung to him ever after. after this horus and set engaged in a fight which lasted a very long time, but at length horus drove his spear into the neck of set with such violence that the fiend fell headlong to the ground. then horus smote with

the "low niles" were brought about by the neglect of the egyptians in respect of the worship of the god of the first cataract, the great god khnemu. when, according to the legend, king tcheser had been made to believe that the famine took place because men had ceased to worship khnemu in a manner appropriate to his greatness, and when he had taken steps to remove the ground of complaint, the nile rose to its accustomed height, the crops became abundant once more, and all misery caused by scarcity of provisions ceased. in other words, when tcheser restored the offerings of khnemu, and re-endowed his sanctuary and his priesthood, the god allowed hapi to pour forth his streams from the caverns in the cataract, and to flood the land with abundance. the general character of the legend, as we ha

r her] form? he says he would like to go to the temple of thoth to enquire of that god, to go to the college of the magicians, and search through the sacred books in order to find out these things [fn#47] i.e, there have been insufficient nile-floods. when matar had read the despatch, he set out to go to the king, and explained to him the things which he wished to know. he told him that, the nile rose near the city of elephantine, that it flowed out of two caverns, which were the breasts of the nile-god, that it rose to a height of twenty-eight cubits at elephantine, and to the height of seven cubits at sma-behutet, or, diospolis parva in the delta. he who controlled the nile was khnemu, and when this god drew the bolt of the doors which shut in the stream, and smote the earth with his san

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

urio (agua, y con la sal (tierra filos fica. s lo as se nace en esp ritu y en verdad. 22 the twelve secret keys of basil valentine (basilius valentinus, the benedictine of erfurt are found within the arcanum a.z.f. the entire secret of the great work is enclosed within the azoth series of basil valentine. azoth is the sexual creative principle of nature. the magnum work has been realized when the rose of the spirit blooms upon the cross of our body. the three principle-elements are the three mother letters of the hebraic alphabet. when one is practicing the arcanum a.z.f. one is working with these three principle-elements within the great laboratory of nature. one works with mercury, sulfur and salt when one practices the arcanum a.z.f; this is how the lead of the personality is transmuted

sixth: universal infinite compassion. seventh: this seventh definitive step is only possible within human-gods. these are super-men. the mystery of baphomet it is indeed true and certain that the mystery of baphomet is sexual alchemy. we transform the lead of our personality into the gold of the spirit based on rigorous comprehension and sexual transmutation. this is how the i is annihilated. the rose elaborates its perfume with the mud of the earth; the perfume of the rose is transmuted mud. the door of eden sex is the door of eden. the guardian of this door is the assyrian sphinx, the egyptian sphinx, the bull (golden calf) of moses with the sword between its paws. this is the psychological i reflected in the baphomet that with his sword drives out from the threshold all of those who are

WESTERN MANDALAS OF TRANSFORMATION SR AL

s in order to make our visualization more relatable. next, learn its sigil and use it on all your talismans. the sigil is your special seal of protection. the way of doing this, and the traditional way of creating many sacred and angelic sigils or signatures in the golden dawn tradition, is to take the letters of the name, for instance gabriel (gbrial, and trace them in order onto the golden dawn rose glyph (see figure 2-c) through a thin sheet of paper. it is best to use a ruler. the usual way of making a sigil is to indicate its opening with a circle and close with a small line. in our lodge we usually close with an arrow, so gabriel looks like figure 2-d. what have you just done? you have made a glyph or visual image of an angelic name or vibration. here we have a western technique wher

letter a-aleph b-beth g-gimel d-daleth e, h-heh v,w-vav z-zain ch-cheth t-teth i, j, y-yod k, c-kaph l-lamed m-mem n-nun s-samech o-ayin p, f-peh tz, ts-tzaddi q-qoph r-resh sh-shin t, th-tau hebrew letters and corresponding incenses and tones incense adamant, acacia, galbanum, lavender, gum arabic, sage fenugreek, horehound, mastic, storax camphor, aloes, jasmine, pennyroyal myrtle, sandlewood, rose dragon's blood, geranium, tiger lily borage, mallow, periwinkle, storax orchid, wormwood anise, camphor, lotus, onycha catnip, frankincense, cinnamon lily, narcissis cedar, hyssop, saffron amber, hyacinth, galbanum fern, lotus, violet, myrrh benzoin, pine, opoponax aloes, dill, heliotrope, iris civit, hemp, musk, thistle capsium, dragon's blood, eyebright, rue cloves, galbanum, olive ambrigri

there are certain divine names that should be on every talisman. the magician knows that these are symbolic designations of divine qualities and powers: 1. the words "in the name of" followed by one of the names of god, i. e, by referring to the sephira being invoked (see page 25. this could be written in english or abbreviated in the hebrew form (mshb. the sigil of the divine name taken from the rose could also suffice. if the former method is used, the words could be written around the rim, leaving the inside blank for the rest of the design. 2. the name of the archangel associated with the sephira, and again, either the name or the sigil could be used. 3. the name or sigil of your h. g. a. 4. other associations through number, symbol, etc. taken from the correspondence tables and the in

tz yah elohim raziel tzaphqiel tzadqiel kamael raphael haniel michael gabriel sandalphon mesukiel planetary angel cassiel sachiel samael michael anael raphael gabriel elementals urial planet zodiac saturn jupiter mars sun venus mercury moon earth pluto binah chesed geburah tiphareth netzach hod yesod daath sephiroth and planetary civet, myrhh cedar, juniper tobacco frankincense, olibanum benzoin, rose storax jasmine saturn jupiter mars sun venus mercury moon pluto incenses cassia, cypress, patchouli, myrhh, violet clove, hyssop, nutmeg, pine basil, dragon's blood, calangal, mustard, rue bay, cinnamon, copal, heliotrope, frankincense, sunflower lemon verbena, rose geranium, sandalwood, vanilla lavendar, lime, mace, mastic, spikenard camphor, eucalyptus, galbanum, orris, ylang-ylang dittany

every aspect of the magical square in its design. it is the power of the kamea transformed geometrically. there could be more than one design, and we will look at this in detail soon. the sigils are simply the signatures of the names e. g, intelligence, spirit, angel, etcetera) when they are drawn on the kamea using numbers instead of letters. it is done the same way as tracing the letters on the rose. this, too, will be explained in greater detail when we get to the sections exploring sigils in more depth. there are mistakes (where numbers clearly do not add up for the row to equal the number designated by the rest of the square) in numerous published kameas. in his venus kamea, francis barrett, who published the kameas, seals, and sigils in 1801 and whose kameas have been copied many tim

WHO ARE THE DRACONIANS

tten ridge-making cultures of south america..in some parts of the world the serpent people successfully posed as gods and imitated the techniques of the superintelligence. this led to the formation of pagan religions centered around human sacrifices. the conflict, so far as man himself was concerned, became one of religions and races. whole civilizations based upon the worship of these false gods rose and fell in asia, africa, and south america. the battleground had been chosen, and the mode of conflict had been decided upon "the human race would supply the pawns. the mode of control was complicated as usual. human beings were largely free of direct control. each individual had to consciously commit himself to one of the opposing forces "the main battle was for what was to become known as

WICCA WITCHCRAFT TODAY

that mind has much to do with it, this answer does not satisfy me. superstition is believing without evidence; science is testing a thing and only believing it when you obtain adequate proof. for this reason science is continually and quite rightly changing its views; they may often confuse cause with effect, as when an early egyptian scientist noticed that at the coming of the dog star the nile rose, and, to the great benefit of agriculture, was able to predict the annual flooding. that later on it was discerned that the dog star did not actually cause the floods, but simply rose at the time of the floods, made no difference to this. i think that thousands of years ago some medicine men found that by directing the massed power of mind they got good results in hunting. whether this power

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

nger one was stupid and had but one eye. a wandering monk came and asked for lodging, properly challenging them to a debate about the sublime teaching. the elder brother, tired that day from much studying, told the younger one to take his place. go and request the dialogue in silence, he cautioned. so the young monk and the stranger went to the shrine and sat down. shortly afterwards the traveler rose and went in to the elder brother and said: your young brother is a wonderful fellow. he defeated me. relate the dialogue to me, said the elder one. well, explained the traveler, first i held up one finger, representing buddha, the enlightened one. so he held up two fingers, signifying buddha and his teaching. i held up three fingers, representing buddha, his teaching, and his followers, livin

der this thing in your heart; ponder with awe: out of the sea to the land, out of the shallows came ferns. out of the sea to the land, up from darkness and light, rising to walk and to fly, out of the sea trembled life. ponder this thing in your heart, life up from sea: eyes to behold, throats to sing, mates to love. life from the sea, warmed by sun, washed by rain, life from within, giving birth rose to love. this is the wonder of time; this is the marvel of space; out of the stars swung the earth; life upon earth rose to love. this is the marvel of man, rising to see and to know; out of your heart, cry wonder: sing that we live. selections from: robert t. weston, out of the stars. unitarian- universalist hymnbook commission, hymns for the celebration of life. boston, beacon press, 1964

told: give to these children, new from the world, silence and love; and the long dew-dropping hours of the night, and the stars above: give to these children, new from the world, rest far from men. is anything better, anything better? tell us it then: we who are old, old and gay, o so old! thousands of years, thousands of years, if all were told: selection from: w.b. yeats. a faery song, from the rose. in m.l. rosenthal, selected poems and two plays of william butler yeats. new york: collier books, 1962. p.12 (fergus and the druid) fergus. this whole day have i followed in the rocks, and you have changed and flowed from shape to shape, first as a raven on whose ancient wings scarcely a feather lingered, then you seemed a weasel moving on from stone to stone, and now at last you wear a huma

hings a green drop in the surge, a gleam of light upon a sword, a fir-tree on a hill, an old slave grinding at a heavy quern, a king sitting upon a chair of gold and all these things were wonderful and great; but now i have grown nothing, knowing all. ah! druid, druid, how great webs of sorrow lay hidden in the small slate-coloured thing! selection from: w.b. yeats. fergus and the druid, from the rose. in m.l. rosenthal, selected poems and two plays of william butler yeats. new york: collier books, 1962. p.7-8 (the prophet) and an old priest said, speak to us of religion. and he said: have i spoken this day of aught else? is not religion all deeds and all reflection, and that which is neither deed nor reflection, and that which is neither deed nor reflection, but a wonder and a surprise ev

to hinder the hosts of the enemy. the trees were enchanted for work of destruction, the battle was joined with the music of harps. in the tumult many fell, but brought forth new heroes [four lines omitted. the alders, first in line, thrust forward in time. the willows and mountain ash were late to the array. the blackthorns, full of spines, and their mate, the mediar cut down all opposition. the rose marched along against a hero throng. the raspberry was decreed to serve as useful food, for the sustenance of life not to carry on the strife. the wild rose and the woodbine with the ivy intertwined how the poplar trembled, and the cherry dared. the birch, all ambition, was tardily arrayed; not from any diffidence, but because of its magnificence the labumum set its heart on beauty not braver

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

tion or the scheme of the ancient mysteries in many of which, notably those of isis priestesses and virgin prophetesses, were prominent ministers. note specifically, that there are several instances in the ancient m.s. of our order, which are written in cypher, where reference is made to the fratres and sorores, the words "her or him" occur showing that in olden time, as at the present day, women rose to high rank and attainment in the secret knowledge of the order. mention may be suitably made to pernelle, the wife and fellow-worker of nicolas flamel, of martine berthereau, companion of baron jean de chatelet who died about 1645 and of the widow lady afterwards symbolized by him as sophia (heavenly wisdom, fellow student and inspirer of john georg gichtel who died about 1700. the occultis

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

piter eagle pewter saturn ass lead numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott note also the number of 7 pipes in the musical instrument at the mouth of the old deity pan, the great whole, a sun god (not the later rural pan. 78. an ancient symbol of the universe was a ship with seven pilots, in the center of the ship, a lion; possibly from an idea that the sun first rose in leo. note aries supplanted taurus, as the constellation in which the sun rises at the vernal equinox; taurus was the sign at the early fabulous periods of the earth it was displaced about 300 b.c. the sign becomes changed every 2150 years by the precession of the equinoxes. pisces has now followed aries; but the sun is still said to enter the sign aries at the vernal equinox about march 21

und she had 252 members; but it does not say what the extra ones were. 270. worlds of the idra rabba, or greater holy assembly. 271. the talmud, in niddah, says that the hebrew woman pregnancy lasted 271, 272 or 273 days. 280. 280 days, the term of natural pregnancy, human- ten times the lunar 28-day period. 284. the number of theos, god, in greek letters. 294. ekklesia, the church and rodon, the rose, and also melchisedek, king of salem. 300. mithras. the riches of korah were so vast that it took 300 mules to carry them. there were 300 sorts of devils in sichin. the veil of the temple required 300 priests to draw it aside, and 300 to cleanse it. 314. the number of shaddai, shdi and of metatron, mttrun. 318. helios, the sun. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n

ower an d mys tic vir tu es by w. wyn n wes tcott 7 thunders utter their voices, x. 3. 7 plagues held by 7 angels, xv. i. 7 vials of wrath, xv. 7. 7 spirits of god, v. 6. 127. 7 horned and 7 eyed lamb, v. 6; near the throne are the 7 spirits of god. 7 headed and 10 horned scarlet beast, on which is a woman, xvii. 3. 7 headed and 10 horned dragon with 7 crowns, xii. 3. 7 headed and 10 horned beast rose out of sea, xiii. i. 10 crowns on ten horns of beast which had 7 heads, xiii. i. 10 horned dragon with 7 heads, xii. 3. 10 horned beast with 7 heads rose out of sea, xiii. i. 10 horned scarlet beast with 7 heads, on which was a woman, xvii. 3. 12 tribes of israel. 12 apostles of the lamb, xxi. 14. 12 gates of new jerusalem and 12 angels guarding them (xxi. 12. 12 foundations of the walls of t

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

fail herein, it is significantly said "thy vessel the beasts of the earth shall inhabit" the chald ans assigned the place of the image, the vehicle of the irrational soul, to the lunar sphere; it is probable that by the lunar sphere was meant something more than the orb of the moon, the whole sublunary region, of which the terrestrial earth is, as it were, the centre. at death, the rational soul rose above the lunar influence, provided always the past permitted that happy release, great importance was attributed to the way in which the physical life was passed during the sojourn of the soul in the tenement of flesh, and frequent are the exhortations to rise to communion with those divine powers, to which nought but the highest theurgy can pretend "let the immortal depth of your soul lead

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

on of habad is the following description of god in zohar 1:11b: he is the master and ruler, the root and source of all worlds, and everything before him is considered as nothing [we-khola qameih ke-lo hashivin, as it is said, all the inhabitants of the earth are considered as naught (dan 4:32. for similar language, compare the depiction of the splitting of the sea in zohar 2:170a-b, when the will rose before him, everything was considered before him as nothing [kola qameih ke-ayin hu hashiv. 277. shneur zalman of lyady, liqqutei torah, pinhas, 70c. 278. on the justification of applying spatial and temporal images to the world of sefirotic emanations, see the comments of shalom dovber schneersohn, be- sha ah shehiqdimu 5672, vol. 1, pp. 338 340. 279. based on the liturgical formulation yhwh

erlag, 2004. pescaor, augusto. temporal description of human life. in phenomenology and natural existence: essays in honor of marvin farber, edited by dale riepe, 142 150. albany: state university of new york press, 1973. peuch, henri-charles. gnosis and time. in man and time: papers from the eranos yearbooks, edited by joseph campbell, 38 84. princeton: princeton university press, 1957. pfeffer, rose. nietzsche: disciple of dionysus. lewisburg: bucknell university press, 1972. philipse, herman. heidegger s philosophy of being: a critical interpretation. princeton: princeton university press, 1998. pimentel, luz aurora. metaphoric narration: paranarrative dimensions in a la recherche du temps perdu. toronto: university of toronto press, 1990. pines, shlomo. studies in islamic atomism. tran

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

ng girls. in a magickal sense, lilith represents the lunar qualities of both woman and man, therefore possession is the conscious alignment with this fertile and seductive force. it was specifically that lilith and adam was not a happy or unified couple. she wished independence and to be equal with mate, and adam was not pleased. lilith refused to lay beneath and in a moment of anger and disgust, rose to the air and called the secret magickal name of god, from which she fled to the shores of the red sea. adam called upon angels to find her and they did locate her, in the caves on the red sea. there she mated with demons and produced 100 lilim or lilitu, succubi and children spawn of her blood. needless to say, the angels felt little security in trying to persuade her back to adam. consider

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

seal, dei aemeth, by ritual temple setting: place the four elemental tablets (see figures 3 through 6) in their cardinal directions, along with the tablet of union on the central altar. place the holy seal, the sigillum dei aemeth, on the tablet of union. place the elemental weapons (wand, sword or dagger, cup, and pentacle) on the altar, in their cardinal positions (see appendix a, along with a rose. burn incense in the east. place your lamp in the south. place holy water in the west, and bread and salt in the north. the banner of the east and west should be in the same positions as in the 0=0 ceremony (see appendix b. there should be sufficient lighting throughout the temple. light four candles, colored to correspond with their elemental cardinal directions: red in the south, yellow in

it (passive, while vibrating "nanta agla" 24 draw the invoking pentagram of earth while vibrating "emor dial hectega adonai" draw the sign of taurus within the pentagram and say "0 great king of the north, thahaaothe, come forth and expend yourself through the seal of truth" make the sign of the earth grade (see appendix e. cir cumambulate deosil to west of altar. replace pentacle and picl up the rose. draw the invoking pentagram of spirit (active and passive) while vibrating "exarp, bitom, nant.a, hcoma" return the rose to the altar. make the portal sign and vi brate "ol sonuf vaorsagi goho iada salta elexarpeh comananu tabitom zodakara eka zodakara od zodameranu do kikle qaa piape piamoel od voan. i invoke ye, ye angels of the celestial spheres, ye are the guardians of the gates of the u

also the guardians of the mystic sphere. keep removed from this sphere all that is destructive to it and keep all the balance and harmony. let this sphere be pure and holy so that the powers of the holy seal of truth may flow in peace and harmony within this humble sphere" take up the lotus wand, holding it by the white band. ci] cumambulate deosil to the east. stand between the pillars. poir the rose of the lotus wand towards the seal and say "seven rest in seven and the seven live by seven. the seven govern seven all government is. i now invoke ye, ye holy lords of the planets whose sigils are on the seal of truth" 25 draw the invoking unicursal hexagram of the moon over the seal and say "now i invite ye noble one, galas (trace sigil) to send forth your light through the holy seal of tru

e parts of the earth, and execute the judgment of the highest "unto you it is said: behold the face of your god, the begin. ping of comfort, whose eyes are the brightness of the heavens, which provided you for the government of earth and her unspeakable variety, furnishing you with a power understanding, to dispose all things according to the providence of him that sitteth on the holy throne, and rose up in the beginning, saying "the earth, let her be governed by her parts and let there be division in her that the glory of her may be always drunken and vexed in itself "her course, let it round (or run) with the heavens, and as a handmaiden let her serve them "one season, let it confound another, and let there be no creature upon or within her one and the same. all her members let them diff

s a name given in the enochian language which i had never consciously heard of before. i had to look it up in my enochian dictionary to find out what it meant. the next section of visionary experiences comes from the pyramid squares of the angels of the bonorum. these differ considerably from the pyramid squares of the elemental tablets. vi s i o n o f ba l i g o n (the king of the hour of venus. rose up through the pyramid into blue space and a blue-green landscape. met the guide also in blue. who showed me a winding path like that of a leaping dragon, constantly in motion, like the sun's path over the earth. for motion applied to direction is the task here. i asked to see the king and was shown a man dressed in yellow with a crown. he utilized precision and accuracy of motion, but only a

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

n to new zealand, campbell brought back enlarged photos of all the dee manuscripts [author's note: i had the chance to see these some years ago, and was astounded at the amount of material, which would have cost thousands of pounds to have done] with mrs. felkin's approval, he changed a number of the letters on the enochian tablets from those of the h document which he deemed inaccurate. campbell rose to the rank of 9=2, and on the death of miss felkin, he held the highest grade in the order. this became something of an embarrassment, as the triad of chiefs were of the 8=3 level. in fact, campbell had to initiate one of the chiefs into the 9=2 level, as there were adepti at whare ra who at 8=3, were equal to some of the chiefs in rank. at whare ra, there was a distinct search for astral ma

was a long time friend and student of regardie) to the rank of 6=5. thoth hermes temple study course for adeptus minor 5=6 1. zelator adeptus minor 2. theoricus adeptus minor 3. practicus adeptus minor 4. philosophus adeptus minor rosea rubea et aureae crucis study curriculum section 1 zelator adeftus minor (lam) 1. making enochian tablets 2. consecration of elemental weapons, sword, lotus want, rose cross 3. introduction to the enochian system 4. concourse of forces part 1 5. lecture on name extraction from the tablets 6. hierarchy of the tablets 7. astrology and the tablets 8. notanda 9. introduction to skrying 10. systematic method of studying the squares (tablets) 11. official lecture for slaying enochian squares 12. aura control and the enochian tablets 13. enochian dictionary 14. en

me greek and latin. while yet a youth, he accompanied a certain brother p.a.l. on a pilgrimage to the holy land; but the latter, dying at cyprus, he himself went to damascus. there was then in arabia a temple of the order which was called in the hebrew tongue 'damkar: that is 'the blood of the lamb' there he was duely initiated, and took the mystic title christian rosenkreutz, or christian of the rose cross. he then so improved his knowledge of the arabian tongue, that in the following year he translated the book 'm' into latin, which he afterwards brought back with him to europe "after three years he went into egypt, where there was another temple of the order. there he remained for a time still studying the mysteries of nature. after this, he travelled by sea to the city of fessa, where

t the time. and by these four was made the foundation of the fraternity in europe. these three worked and studied at the writings and other knowledge which c.r.c. had brought with him, and by them was some of the magical language transcribed (which was that of the elemental tablets) and a dictionary thereof made; and the rituals and part of the book 'm' were transcribed "for the true order of the rose cross descendeth into the heights--even unto the throne of god himself, and indudeth even archangels, angels and spirits "these four fraters also erected a building to serve as a temple and headquarters of their order, and called it collegium and spiritum sanctum, or the college of the holy spirit. this now being finished, and the work of establishing the order being extremely heavy; and beca

leared away the rest of the brickwork, but let it remain that night unopened as they wished first to consult the rota "on the following morning, frater n.n. and his companions forced open the door, and there appeared to their sight a tomb of seven sides and seven corners. every side was five feet broad, and eight feet high. although in the tomb of the sun does not shine, it is lit by the symbolic rose of our order in the centre of the first heptagonal ceiling. in the midst of the tomb stands a circular altar, and after having raised the brazen plate or lid of the pastas, discover the body of our founder, with all the ornaments and insignia. upon his breast was the book 't' a scroll explaining in full the mystic tarot; at the end of which was written a brief paragraph concerning christian r

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ll asleep without coming to any harm, if you naturally drift from a meditative to a sleep state. choose a time when you are not too tired and before you begin, have a bath to which a few drops of sandalwood or ylang ylang oil are added for heightened psychic awareness. for the meditation, use a focus, for example a bubbling fountain or water feature, fragrant herbs or flowers, such as lavender or roses, or a scented candle of jasmine, apple blossom, lilac or neroli (you can easily make a water feature by setting up a very small electric pump in a deep container in which you place crystals, greenery, perhaps a tiny statue and some plants) you can work either alone or as a group, sitting in a circle round the focus, so that you can see it without moving your neck or head. experiment until yo

ced in baskets; dew gathered on may morning (girls should bathe their faces in it, coloured ribbons, twigs from the three trees sacred to the festival (oak, ash and thorn) or any other woods from your own area crystals: clear crystal quartz, golden tiger's eye, rutilated quartz and topaz flowers, herbs, oils and incenses: almond, angelica, ash, cowslip, frankincense, hawthorn, lilac, marigold and roses for love. a beltain ritual for fertility and earth energies such a ritual can be used to encourage creativity and growth of all kinds. it may be performed either alone or in a group, with everyone present joining in the chants. use as many kinds of wood as possible in the kindling for your fire. traditionally the magical trees were oak, ash, thorn, willow, birch, rowan, alder, holly and yew

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

for it, and any other phenomena which may present themselves. avoid overstrain; this is very important '7. proceed to imagine living objects; as a man, preferably some man known to, and respected by, you '8. in the intervals of these experiments you might try to imagine the objects of the other senses, and to concentrate upon them. for example, try to imagine the taste of chocolate, the smell or roses, the feeling of velvet, the sound of a waterfall, or the ticking of a watch '9. endeavour finally to shut out all objects of any of the senses, and prevent all thoughts arising in your mind. when you feel you have attained some success in these practices, apply for examination, and should you pass, more complex and difficult practices will be prescribed for you' 19. now one of the most inter

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

ffairs, and heaven only knows if it be love or the price of sugar which engages them so wholly. there are but a few commonplace and uninteresting elements in the cafe; and these are without exception men. the giant big business is a great tyrant! he seizes all the men for slaves, and leaves the women to make shift as best they can for--all that makes life worth living. candies and american beauty roses are of no use in an emergency. so, even in this most favored corner, there is dearth of the kind of men that women need. at the table next to me sits an old, old man. he has done great things in his day, they tell me, an engineer, who first found it possible to dig artesian wells in the sahara desert. the legion of honor glows red in his shabby surtout. he comes here, one of the many wrecks

ALEISTER CROWLEY LIBER 777

n horn upon a lion. between her feet a moon-shaped cauldron of silver smokes with perfume. line 26. levi s baphomet is sound commentary on this mystery, but should not be found in the text. line 27. human figures thrown thence suggest the letter u by their attitude. line 28. a woman, naked, and kneeling onher left knee, pours from a vase in her right hand silver waters into a river, by which grow roses, the haunts of coloured butterfiles. with her left hand she pours golden waters over her head, which are lost in her long hair. her attitude suggests the swastika. above flashes a great star of seven rays. notes 40 line 29. below, a path leads between two towers, guarded by jackals, from the sea, wherein a scarab us marcheth landwards. line 30. below is a wall, in front of which, in a fairy

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

it should be a pillar or obelisk, with countercharges in black and white. below it should be the dias of three steps, in black and white squares. above it is the super-altar, at whose top is the stele of revealing in reproduction, with four candles on each side of it. below the stele is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each side of it. there is room in front of the cup for the paten. on each side beyond the roses are two great candles. all this is enclosed within a great veil. forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of two superimposed cubes. taking this altar as the middle of the base of a similar and equal triangle, at

r it, and any other phenomena which may present themselves. avoid overstrain; this is very important. 7. proceed to imagine living objects; as a man, preferably some man known to, and respected by, yourself. 8. in the intervals of these experiments you may try to imagine the objects of the other senses, and to concentrate upon them. for example, try to imagine the taste of chocolate, the smell of roses, the feeling of velvet, the sound of a waterfall or the ticking of a watch. 9. endeavour finally to shut out all objects of any of the senses, and prevent all thoughts arising in your mind. when you feel you have attained some success in these practices, apply for examination, and should you pass, more complex and difficult practices will be prescribed for you. vi physical limitations. 1. it

afflicted in the day of be-with-us. 13. yea! verily this is the truth, this is the truth, this is the truth. unto thee shall be granted joy and health and wealth and wisdom when thou art no longer thou. 14. then shall every gain be a new sacrament, and it shall not defile thee; thou shalt revel with the wantons<equinox i, 6 has "wanton> in the market place, and the virgins shall fling roses upon thee, and the merchants bend their knees and bring thee gold and spices. also young boys shall pour wonderful wines for thee, and the singers and the dancers shall sing and dance for thee. 15. yet shalt thou not be therein, for thou shalt be forgotten, dust lost in dust. 16. nor shall the aeon itself avail thee in this; for from the dust shall a white ash be prepared by hermes the invis

eaches from eternity to eternity, ever in triangles- is not my symbol a triangle- ever in circles- is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is rapture, constant, dazzling, showers of light, waves of dew, flames of the hair of the great goddess, flowers of the roses that are about her neck, amen! 38. therefore lift up thyself as i am lifted up<equinox i, 6 makes this sentence the first of the following paragraph> hold thyself in as i am master to accomplish. at the end, be the end far distant as the stars that lie in the navel of nuit, do thou slay thyself as i at the end am slain, in the death that is life, in the peace that is mother of war

ALEISTER CROWLEY MEDITATION

ortant than the white, for the white has no hood. these robes may be varied by the addition of various symbols, but in any case the shape of the robe is a tau. the general symbolism which we have adopted leads us, however, to prefer the description of a robe which few dare wear. this robe is of a rich silk of deep pure blue, the blue of the night sky: it is embroidered with golden stars, and with roses and lilies. around the hem, its tail in its mouth, is the great serpent, while upon the front from neck to hem falls the arrow described in the vision of the fifth aethyr. this robe is lined with purple silk on which is embroidered a green serpent coiled from neck to hem. the symbolism of this robe treats of high mysteries which must be studied in liber ccxx and liber cdxviii; but having thu

ALEISTER CROWLEY SEPHER SEPHIROTH

rock *nb) garden *ng running waters (ct. 4:15 *mylzwn 704 a basin, bowl, vessel (ex. 24:6 *ng) to judge, rule *nd before; the east; ancient things *mdq walk, journey; the path *krd 705 the stones of dampness (job 28:3) twmlwpm mynb) lo; whether, if; they (fem *nh the staff of god (ex. 17:9 *myhl)h h+m 706 an atonement, propitiation (lit. ga covering h; the cover of the ark trwpk lilies (ct. 5:13; roses (colloquial; see von rosenroth, i.r.q. 878) myn#w# eternity; world; an adult *mlw( 707 rim *ndb) strength; wealth; trouble, sorrow; heliopolis (cf. 51 *nw) species, kind *nz long, tall *kwr) 708 the angel of the covenant tyrbh k)lm perdition tx# an ear *nz) grace, love, kindness, charm (notariqon of chokmah nesethrah: the secret wisdom, 788 *nx libra: the scales *mynz)m beni elohim, sons of

ALEISTER CROWLEY THE HEART OF THE MASTER

orslet is the golden image of the sun. in his right hand is a rod of amber, crowned with a ruby; in his left an amethyst lotus with a sapphire corolla. lo! from his eyes flow tears of mingled sorrow and joy, of the heart of the master get any book for free on: www.abika.com 6 joy that burns up sorrow, and with these tears he smites the barren rock beneath his feet. it melts like wax at the touch; roses spring up and twine about his limbs. around him are four living creatures, begotten of his will, so that the mountain might glow with the life that flows through him. there is a tawny lion, from whose mouth drops honey. he roars aloud, and the word thereof is this: the wrath of the master is the energy of love. there is a buffalo cow, grey-blue, whose udders overflow with milk, and her lowin

ALEISTER CROWLEY THE OTO GNOSTIC MASS

t should be a pillar or obelisk, with countercharges in black and white. below it should be the dais of three steps, in black and white squares. above it is the super-altar, at whose top is the st^ele of revealing in reproduction, with four candles on each side of it. below the st^ele is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each side of it. there is room in front of the cup for the paten. on each side beyond the roses are two great candles. all this is enclosed within a great veil. forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of superimposed cubes. taking this altar as the middle of the base of a similar and equal triangle, at the

ALEISTER CROWLEY THE SWORD OF SONG

troke he closed the same. and entering the sarcophagus of that royal tomb he laid him down to sleep. four guarded him, and one in the four; seven enwalled him, and one in the seven, yet were the seven ten, and one in the ten. now therefore his disciples came unto the vault of that mystic mountain, and with the keys they opened the portal and came to him and woke him. but during his long sleep the roses had grown over him, crimson and flaming with interior fire, so that he could not escape. yet they withered at his glance; withat he knew what fearful task was before him. but slaying his disciples with long nails, he interred them there, so that they were right sorrowful in their hearts. may we all die so! and what further befell him ye shall also know, but not at this time. going forth of t

ALEISTER CROWLEY EQ I 1

it, and any other phenomena which may present themselves. avoid overstrain. this is very important. 7. proceed to imagine living objects; as a man, preferably some man known to, and respected by, yourself. 8. in the intervals of these experiments you may try to 30 imagine the objects of the other senses, and to concentrate upon them. for example, try to imagine the taste of chocolate the smell of roses, the feeling of velvet, the sound of a waterfall, or the ticking of a watch. 9. endeavour finally to shut out all objects of any of the senses, and prevent all thoughts arising in your mind. when you feel that you have attained some success in these practices, apply for examination, and should you pass, more complex and difficult practices will be prescribed for you. vi "physical limitations

monsters and of gods, how have ye fallen! for a whirlwind hath arisen and swept through the gates of heaven, and rushed down on the kingdoms of earth, and as a tongue of consuming flame hath it licked up the handicrafts of man and cloaked all in the dust of decay. a yoke hath been laid on the shoulders of the ancient lands; and where once the white feet of semiramis gleamed amongst the lilies and roses of babylon there now the wild goats leap, and browse the sparse rank grass which sprouts in tufts from the red and yellow sand- heaps, those silent memorial mounds which mark the spot where once stood palaces of marble, and of jasper, and of jade. o woe! o woe! for all is dust and ruin; the flood- gates of the years have been opened, and time has swept away as a mighty wind the embattled cas

sun from the house of the roaring of lions, and at my coming shall there be laughter, and weeping, and singing, and gnashing of teeth. ye shall tread upon the serpent and the scorpion, and the hosts of your enemies shall be as chaff before the sickle of your might: yet ye must be born in the cavern of darkness and be laid in the manger of the moon. lo! i am as a babe born in a crib of lilies and roses, and wrapped in the swaddling bands of june. mine hands are delicate and small, and my feet are shod in flame, so that they touch not the kingdoms of this earth. i arise, and leave the cradle of my birth, and wander through the valleys, and over the hills, across the sun-scorched deserts of day, and 192 through the cool groves of night. everywhere, everywhere, i find myself, in the deep pool

my night. dressed in a gauze of scarlet and gold, and jewelled with pearls and emeralds and magic stones, she, like a spider spun in a web of sunbeams and blood, danced before me, casting her jewels to the winds, and naked she sang to me "o lover of mine heart, thy limbs are as chalcedony, white and round, and tinged with the mingling blush of the sapphire, the ruby, and the sard. thy lips are as roses in june; and thine eyes as amethysts set in the vault of heaven. o! come kiss me, for i tremble for thee; fill me with love, 193 for i am consumed by the heat of my passion; say me, o slay me with kisses, burn me in the fire of thy kingdom, o slay me with the sword of thy rapture" then i cried unto her in a loud voice saying "o queen of the lusts of flesh! o queen of the lands haunted by sat

erness, nor the laughter of jest; but the laughter of strength and of life. i live like a mighty conquering lord and all things are mine. 212 fair groves and gardens, palaces of marble and fortresses of red sandstones; and the coffers of my treasury are filled with gold and silver and precious stones; and before my path the daughters of pleasure dance with unbraided tresses, scattering lilies and roses along my way. life is a joy indeed, a rapture of clinging lips and of red wine, which flows in beads along the bronze and purple tresses, and then like rubies of blood finds refuge between the firm white breasts of maddened maidenhood. hark. what is that, the yelping of a dog? no, it is the death-cry of a man. ay! the biting of sharp swords, and the shrieking of many women. ho! the feast has

ALEISTER CROWLEY EQ I 5

tics allow. polygynous monogamy is the natural state of the briton, and we cannot sweep it away to pleas a few idealistic cranks. and marriage is a matter too serious to be treated as houdini treats handcuffs, popping in and out at will. on the other hand, 148 everybody is not a houdini, and we must help the weaker brethren. no life should be irrevocably accurst. marriage bonds should be bonds of roses; and if the roses fade, they should be thrown away. as for me, i feel at present like a cross between galahad and st paul. henry viii. is but a memory. mohammed (dated from his suspended coffin. the history of a soul. by george raffalovich. the equinox. 3"s" 6"d" this admirable study of a modern temperament, a thoughtful and generous mind at sea in the whirl of these new forces, so difficult

accordion-pleated cliffs 154 made of sunlight soap, waters made of vermicelli, suns indicated by circles drawn with a compass surrounded by lines drawn with a very unsteady hand to represent rays- surely a ruler would have been neater- moons cut out of cardboard probably by his little sister, trees rather well done as they are accurately copied from morris& co, flaming swords like fly- switches, roses and stars and the rest, all conceived and executed with inconceivable coarseness, banality, and an absolute lack of any sense of beauty on the one hand and technical skill on the other. such drawing would be rejected by the vulgarest comic papers; the best examples do not reach the standard of ally sloper, though the feeling approximates to that journal's at its nadir. i did not mention that

ALEISTER CROWLEY EQ I 5

hould behold the brilliance of the lady of the aethyr; but they will not. and yet again there is another cause wherefore he hath permitted them to enter thus far within the frontiers of eden, so that his thought should never swerve from compassion. but do thou behold the brilliance of love, that casteth forth seven stars upon thine head from her right hand, and crowneth thee with a crown of seven roses. behold! she is seated upon the throne of turquoise and lapis lazuli, and she is like a flawless emerald, and upon the pillars that support the canopy 121 of her throne are sculptured the ram, and the sparrow, and the cat, and a strange fish. behold! how she shineth! behold! how her glances have kindled all these fires that have blown about the heavens! yet remember that in every one there g

he shadow of the earth, he cannot see the stars. so, also, unless he be hidden from the light of life, he cannot behold nuit. here, then, do i abide in unalterable midnight, utterly at peace. i have forgotten where i am, and who i am. i am hanging in nothing. now the veil opens of itself (to scribe. come nearer; i don't want to have to speak so loudly) it is a little child covered with lilies and roses. he is supported by countless myriads of archangels. the archangels are all the same colourless brilliance, and every one of them is blind. below the archangels again are many, many other legions, and so on far below, so far that the eye cannot pierce. and on his forehead, and on his heart, and in his hand, is the secret sigil of the beast. and of all this the glory is so great that all the

ALEISTER CROWLEY EQUINOX EQ I 2 2

shrined where subtler images are wrought than boast the treasuries of mind! 201 ii the secret of the house of set. as a poor pilgrim clambering toils on the slopes, so i to get halidom for my lord the king. faintly and feebly murmuring i uttered the mysterious runes, and bade my body's sleekness sing silky, satanic, subtle tunes. was he not holy? milk of moons were not so pallid as his cheek, and roses of a million junes his mouth left livid. so i seek in all god's seas a tiny creek wherein to moor my shallop. nay! he is a mountain, chill with bleak stark winds of innocence astray! the fearful passion sweeps me away. so with a passionate thrill of fear i creep- like shadows across day! like winter on the expended year- from those cold feet, a frozen meer, to those cold knees, a lost lagoon

ALEISTER CROWLEY EQUINOX EQ I 2 3

ou will find the beast. i must admit this has proved true for me also. it is the last time that i let my own personality come between the readers and the wickedly mad hero of history, and i apologise for this intrusion. i now give place to him, and will publish his notes as i receive them. the contents of the coffin have not suffered from the wreck. here they are all, the books and the skull, the roses white and red, the picture and the doll. from the seventh and eighth compartments sprang the same tunes. truly, the sound reminded me of some hoarse singer, but the quantity of seawater absorbed during the floating journey from ship to land certainly accounts for it. i shall gather a few lemons and rub the wood carefully with their juices. 372 being a man of method and logic, i could not but

the less remarkably pretty, and very near the finest type of white womanhood. alas! their beauty was a trap, their sweet voices were meant to delude me; the sirens had been sent by those who could not but mean persecution against me. i found this out as soon as i understood them. they wanted my flowers. with a supple and harmonious gesture, they suggested that i should let them have the mystical roses. as soon as i perceived their intentions i felt the most intense impulse to murder them. we talked for a long time without being able to gather much of each other's thoughts. at last i turned to the books in the coffin, and in the book containing "advice to mankind for a better use of their faculties" i saw, traced by an invisible hand, the following advice "be careful of womanly traps "let

s. as soon as i perceived their intentions i felt the most intense impulse to murder them. we talked for a long time without being able to gather much of each other's thoughts. at last i turned to the books in the coffin, and in the book containing "advice to mankind for a better use of their faculties" i saw, traced by an invisible hand, the following advice "be careful of womanly traps "let the roses be planted; they are meant for that purpose "a cover cannot fall in love except with boards and planks. beware of the fallacies of sense" as any one may understand, my mind was a pandemonium, but still i could not refuse to submit to so clear an order, and i handed the roses to the maidens. i had not to repent the 378 concession. they clasped their hands and smiled upon me; then planted them

ALEISTER CROWLEY EQUINOX EQ I 2

leep's dead sea that eats the shores of life, rings round eternity! ii so, he is gone whose giant sword shed flame into my bowels; my blood's bewitched; my brain's afloat with ecstasy of shame. that tearing pain is gone, enriched by his life-spasm; but he being gone, the same myself is gone sucked by the dragon down below death's horizon. iii i woke from this. i lay upon the lawn; they had thrown roses on the moss 93 with all their thorns; we came there at the dawn, my lord and i; god sailed across the sky in's galleon of amber, drawn by singing winds while we wove garlands of the flowers of our minds. iv all day my lover deigned to murder me, linking his kisses in a chain about my neck; demon-embroidery! bruises like far-ff mountains stain the valley of my body of ivory! then last came sl

m almond-tree, knoweth no bough nor branch nor twig nor bud, from never until now. xxvii this thought i bred within my bowels, i am. i am in him, as he in me; 101 and like a satyr ravishing a lamb so either seems, or as the sea swallows the whale that swallows it, the ram beats its own head upon the city walls, that fall as it falls dead. xxviii come, let me back unto the lilied lawn! pile me the roses and the thorns, upon this bed from which he hath withdrawn! he may return. a million morns may follow that first dire daemonic dawn when he did split my spirit with his lightnings and enveloped it! xxix so i am stretched out naked to the knife, my whole soul twitching with the stress of the expected yet surprising strife, a martyrdom of blessedness. though death came, i could kiss him into l

h; she kissed will blake beneath the hill, robbed shelley's heart of mirth. but i have stopped with love her lips, and as into my arms she slips, i clip her close, and take my fill of joy to make new birth. iv oh, holloa! holloa! the hills among, and holloa! down the dale: i bear a golden lyre full-strung with heart-strings bright and pale. i've lilies from the fountain-head, and purple flags and roses red, and all the songs of pan have flung their fragrance in my tale. v and but as yesterday it seems she tripped me as i ran, and scattering all my half-fledged dreams, hailed me a foolish man. perchance my dreams shall wing their way to some such other fool, perfay- god stop his mouth to still his screams, and help him if he can! 132 vi under the willows the stream runs strong when the wind

ALEISTER CROWLEY EQUINOX EQ I 3 2

is in the west. 19 see "777. egyptian name of scorpio. toumathph [vibrate by the formulae of the middle pillar and of the mystic circumambulation] across the gloomy waters from the land of the setting sun thou art come, thou art come, for the words of my mouth are mighty words. come, for the guests are ready, and the feast is spread before thee! come, for the destined spouse awaits thy kiss! with roses and with wine, with light and life and love! the soul of tzedeq waits! come then, o come to me! for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i have fought upon earth for good. i am purified. i have finished my course, i have entered into the invisible! i am osiris onnophris the justified one. i am the lord of life triumphant over death! there

ALEISTER CROWLEY EQUINOX EQ I 3 3

tation (conjoint "unlooked-for sorrow suddenly descending upon happiness) whilst cutting up a joint for a customer accidentally severed the femoral artery and died in a few minutes. these mishaps are most likely mere coincidences, but a coincidence when it happens is quite as awkward as the real thing, and in the case of abramelin the coincidences can be counted by scor " the coming of apollo red roses, o red roses, roses afire, aflame, o burgeon that discloses the glory of desire_ hush! all the heart of fire is mingled in thy name, o roses, roses, roses, red roses of desire. the golden-shafted sunlight beats down upon the sward; the pillared serpent's one light is a flame of red desire; o snake from out the mire, i slay thee with the sword, the strong sword of the sunlight, the sword of m

the strange spell is fled; and the earth lies cold and dead, and the hot hours hurry on. it is only a quiet garden now that the spell is fled. but the hour, the hour and the token, have passed as a dream away, now that the spell is broken, and the moment's flash is fled. 283 when the secret word was said, ah! what remained to say? no word, but silence' token that the golden god had fled. and the roses, roses, roses flame in their red desire, and every bud uncloses to mark the sign that fled; the wonder-word hath sped to the far olympian fire: the spell of the crimson roses has passed from earth and fled. but still the old silent garden remember the golden flush when the heavens seemed to harden for a moment that came and fled; when the whole green earth grew red in a breathless spell and

ty one, thou creator of all things, i renounce unto thee the whispers of the desert, and the moan of the simoom, and all the silence of the sea of 13 dust; so that i may be lost in the atoms of thy glory, and be consumed in the unutterable joy of thine everlasting rapture. 5. o my god, thou mighty one, thou creator of all things, i renounce unto thee the green fields of the valleys, and the satyr roses of the hills, and the nymph lilies of the meer; so that i may wander through the gardens of thy splendour, and be consumed in the unutterable joy of thine everlasting rapture. 6. o my god, thou mighty one, thou creator of all things, i renounce unto thee the sorrow of my mother, and the threshold of my home, and all the labour of my father's hands; so that i may be led unto the mansion of th

f unbegotten space. i know thee! o thou despiser of the mountains, thou whose course is as that of a lightning-hoofed steed leaping along the green bank of a fair river. 8. o thou sovran surging of wild felicity, whose love is as the overflowing of the seas, and who makest our bodies to laugh with beauty. i know thee! o thou outstrider of the sunset, who deckest the snow-capped mountains with red roses, and strewest white violets on the curling waves. 9. o thou sovran diadem of crown d wisdom, whose work knoweth the path of the sylphs of the air, and the black burrowings of the gnomes of the earth. i know thee! o thou master of the ways of life, in the palm of whose hand 20 all the arts lie bounden as a smoke-cloud betwixt the lips of the mountain. 10. o thou sovran lord of primaeval bares

that they may flash forth the glory of thy name. 9. o glory be to thee, o god my god; for i behold thee in the smoke- veil'd fire of the mountains: thou hast inflamed them as lions that scent a fallow deer, so that they may rage forth the glory of thy name. 10. o glory be to thee, o god my god; for i behold thee in the countenance of my darling: thou hast unclothed her of white lilies and crimson roses, so that she may blush forth the glory of thy name. 11. o glory be to thee, o god my god; for i behold thee in the weeping of the flying clouds: thou hast swelled therewith the blue breasts of the milky rivers, so that they may roll forth the glory of thy name. 12. o glory be to thee, o god my god; for i behold thee in the amber combers of the storm: thou hast laid thy lash upon the sphinxes

ALEISTER CROWLEY EQUINOX EQ I 6 2

the centre of the wheel? for this is the secret of jupiter, that he who created you is in each of you, yet apart from all; before him ye are equal, revolving in time and in space; but he is unmoved and within["a pause" typhon. 1 [typhon "recites" sweet, sweet are may and june, dear, the loves of lambent spring, our lamp the drooping moon, dear, our roof, the stars that sing; the bed, of moss and roses; the night, as long as death! still, breath! life wakens and reposes, love ever quickeneth! sweet, sweet, when lion and maiden, the motley months of gold, swoop down with sunlight laden, and eyes are bright and bold. life-swelling breasts uncover their warm involving deep- love, sleep- and lover lies with lover on air's substantial steep. ah! sweeter was september- the amber rain of leaves

and trees are yours, and the waters under the hill, by the might of that which endures, the holy heaven of will! i kindle a flame like a torrent to rush from star to star; your hair as a comet's horrent, ye shall see things as they are! 41 i lift the mask of matter; i open the heart of man; for i am of force to shatter the cast that hideth- pan! your loves shall lap up slaughter, and dabbled with roses of blood each desperate darling daughter shall swim in the fervid flood. i bring ye laugher and tears, the kisses that foam and bleed, the joys of a million years, the flowers that bear no seed. my life is bitter and sterile, its flame is a wandering star. ye shall pass in pleasure and peril across the mystical bar that is set for wrath and weeping against the children of earth; but ye in si

ar" libra "and" taurus "at its sides" venus. 7777777. libra. 7777777. taurus. 7777777. venus. brother libra, i command thee to declare the secret of venus. libra "recites swinburne's "hertha["all present recline and sleep] venus. having ears they hear not. brothers taurus and libra, let the veil be drawn["they do so" part i["twilight" venus "is enthroned on high, swathed in masses of red hair and roses. the altar is covered with roses; there is a small flame thereon] taurus "and" libra "draw the inner veil apart" libra "returns and kneels" libra. daughter of glory, child of earth's dione mild by the father of all, the aegis-bearing king! 83) spouse, daughter, mother of god, queen of the blest abode in cyprus' splendour singly glittering. sweet sister unto me, i cry aloud to thee! i laugh u

ALEISTER CROWLEY EQUINOX EQ I 6

the lonely one, the eater of dung, the afflicted in the day of be-with-us. 13. yea! verily this is the truth, this is the truth, this is the truth. unto thee shall be granted joy and health and wealth and wisdom when thou art no longer thou. 14. then shall every gain be a new sacrament, and it shall not defile thee; thou shalt revel with the wanton in the market-place, and the virgins shall fling roses upon thee, and the merchants bend their knees and bring thee gold and spices. also young boys shall pour wonderful wines for thee, and the singers and the dancers shall sing and dance for thee. 26 15. yet shalt thou not be therein, for thou shalt be forgotten, dust lost in dust. 16. nor shall the aeon itself avail thee in this; for from the dust shall a white ash be prepared by hermes the in

eaches from eternity to eternity, ever in triangles- is not my symbol a triangle- ever in circles- is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is rapture, constant, dazzling, showers of light, waves of dew, flames of the hair of the great goddess, flowers of the roses that are about her neck, amen! 38. therefore lift up thyself as i am lifted up. hold thyself in as i am master to accomplish. at the end, be the end far distant as the stars that lie in the navel of nuit, do thou slay thyself as i at the end am slain, in the death that is life, in the peace that is mother of war, in the darkness that holds light in his hand as a harlot that plucks a jewel fr

pleasure. for the gentlest perfume was 58 borne upon the breeze, and the air was lit with faint electric flames that gathered themselves into a hill of light. so i, being lifted up, and my heart overflowing, came into the funeral chamber that was exceeding bright, and there was the table for the feast, and beneath it the coffin wherein lay the body of the master. there too i saw barren wood bear roses, and i heard the voice of the master. after that i was shewn all the kingdoms of the world in a moment of time, and many other things of great use and beauty. then i took my leave of the old man of the tower, and boarded the shallop that i had made, when he cried out piteously that he feared earthquake, and asked me for my aid. so with a heart both heavy and light i abandoned my shallop and

k of dust in the simoom. rinaldo. let it whirl! there is no more christian and saracen, but man and woman- as it was in the beginning and for ever shall be "he has borne her in his arms to the tall grasses. she struggles uselessly. they are now invisible" laylah. help me, o god of battles! rinaldo. god is love["music. from the well issues a nymph dressed in silver and azure gauze, with jewels and roses in her hair. after her a cluster of children] 79 the nymph["sings] in the well where i dwell, it is cool, it is dusk; but the truth of my youth is a palace of musk. truth comes bubbling to my brim; light and night are one to him! in the dark you may mark the slow ooze of my springs, but you know not the glow where the soul of me sings. truth comes bubbling to my brim; life and death are one

oon (with lilies strewn to mark her passing hours) a mighty goddess strays. her rapt eyes gaze in calm undying swoon, like stars in june that guard earth's sleeping flowers, the guests of summer days. moving she plays some sweetly slumbrous tune, as mothers croon; through faint aeolian showers, her mist-hung garment sways. and in her shadow chaste as starlit snows, a vestal goes, scattering sweet roses: roses deep-thorned and red- whose leaves are shed in perfumed dreams, where glows a world that blows and fairy-like discloses the fields that flora fled. and some are sped where dream brings that repose the thorn bestows (where naught that is, reposes- goring the sleeper's head. ethel archer. 112 the ordeal of ida pendragon 113 the ordeal of ida pendragon "to i, j, and k" i the red hour the

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

my day they were de rigeur. quetta is the largest town in baluchistan, and baluchistan is a kind of buffer state between india and afghanistan. i spent nearly two years there, off and on, though i went down into india several times, crossing the sind desert five times. there is very little vegetation in baluchistan, except juniper trees, until the land is irrigated and then anything can grow. the roses in baluchistan are something that i have seldom seen equalled anywhere and in my day they blazed in every garden. in the spring the country is a riot of cosmos and then later come the sunflowers. thereby hangs a tale. i was speaking to my sunday bible class in quetta one afternoon and telling the soldiers how the human being naturally and normally turns towards god. i used the sunflower as a

spouted my piece; i declaimed vociferously; i talked and i emphasised the dire need of my audience. i was carried away with my subject; i forgot my surroundings in the thought of hell. suddenly at the end of half an hour i discovered i had no audience. one by one they had sneaked out of the french windows. one by one they had listened until they could stand no more and they congregated among the roses to laugh at the poor little fool. i was left with a small handful of religiously minded soldiers (irreverently called "bible thumpers" by their comrades. they were members of the prayer-meeting group and silently, stolidly and politely waited for me to get through. when it was all over and i had fumbled to a feeble finish, a sergeant came up to me with a pitying look in his eye and said "now

ARADIA GOSPEL OF THE WITCHES

freshly killed, which gave themgood dinners for many a day; nor did they want thereafter at any time game of all kinds, when theprayer had been devoutly pronounced.there was a neighbour of this family, a priest, who held in hate all the ways and worship of the godsof the old time, and whatever did not belong to hisreligion, and he, passing the garden one day,beheld the statue of dianacrowned with roses and other flowers. and being in a rage, and seeing inthe street a decayed cabbage, he rolled it in the mud, and threw it all dripping at the face of the god-dess, saying: ecco mala bestia didoli!questo e lomaggio che io ti do,gia che il diavolo ti aiuta!behold, thou vile beast of idolatry,this is the worship which thou hast from me,and the devil do the rest for thee!then the priest heard a v

BLUE EQUINOX

for glory, thy voice is beyond the speech and the silence and the speech therein, and thy perfume is of pure ambergris, that is not weighed against the finest gold of the fine gold. 20. also thy coils are of infinite range; the heart that thou dost encircle is an universal heart. 21. i, and me, and mine were sitting with lutes in the market-place of the great city, the city of the violets and the roses. 22. the night fell, and the music of the lutes was stilled. 23. the tempest arose, and the music of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou art the negation of all these things. 26. for there is no symbol of thee. liber lxv 79 27. if i say, come up upon the mountains! the ce

it should be a pillar or obelisk, with countercharges in black and white. below it should be the dais of three steps, in black and white squares. above it is the super-altar, at whose top is the stele of revealing in reproduction, with four candles on each side of it. below the stele is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each side of it. there is room in front of the cup for the paten. on each side beyond the roses are two great candles. all this is enclosed within a great veil. the equinox 250 forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of superimposed cubes. taking this altar as the middle of the base of a similar and equal t

h the .eye doctrine. of the law. hope still. for if the .secret path. is unattainable this .day. it is within thy reach .tomorrow. learn that no efforts, not the smallest.whether in right or wrong direction.can vanish from the world of causes. e.en wasted smoke remains not traceless .a harsh word uttered in past lives is not destroyed, but ever comes again. the pepper plant will not give birth to roses, nor the sweet jessamine.s silver star to thorn or thistle turn. behold what is written for a parable in the .great law: let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was yet unquarried in the distant hand? there was also an humming-bird that spake un

BOOK T

below. complete realization of material gain, good, riches; inheritance; covetous; treasuring of goods; and sometimes theft and knavery. the whole according to dignity. yesod of hb:h (inheritance, much increase of goods. herein those mighty angels hb:hzyal and hb:aldyh have rule and dominion. xxvi. the lord of wealth ten of pentacles an angelic hand, holding by the lower extremity a branch whose roses touch all the pentacles. no* book t page 14 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 buds, however, are shewn. the symbols of mercury and virgo are above and below. the pentacles are thus arranged: completion of material gain and fortune; but nothing beyond: as it were, at the very pinnacle of success. old age, slothfulness; great wealth, yet sometimes loss in part; heaviness

ignified. malkuth of hb:v (cruelty, malice, revenge, injustice. therein rule hb:ryyal and hb:avmal. xxxvi. the lord of harmonious change two of disks or pentacles two wheels, disks or pentacles, similar to that of the ace. they are united by a green-and-gold serpent, bound about them like a figure of 8. it holds its tail in its mouth. a white radiant angelic hand holds the centre of the whole. no roses enter into this card. above and below are the symbols of jupiter and capricorn. it is a revolving symbol. the harmony of change, alternation of gain and loss; weakness and strength; everchanging occupation; wandering, discontented with any fixed condition of things; now elated, then melancholy; industrious, yet unreliable; fortunate through prudence of management, yet sometimes unaccountably

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ion. rainbow: great happiness; opportunity. reading: learning; gaining in knowledge; perceiving. riding: see transportation. right: the conscious; correctness; the artistic side. ring: completion; loyalty. river: spirituality; a boundary. rocket: see transportation. rocks: the unchanging self. rodents: transcendence or a less-thannice person; distrust; betrayal. roller skates: see transportation. roses: see flowers. ruins: failure of plans. sacrifice: overcoming pride. school: a place of learning; a need to learn. scissors: distrust. sea: see ocean. self-image: the inner or spiritual self. the age indicates maturity or the lack of it. sex: union of opposites; union of male and female principles; satisfaction; completeness. shadow: the subconscious; insubstantiality. ship: see transportatio

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ing to any harm, if you naturally drift from a meditative to a sleep state. choose a time when you are not too tired and before you begin, have a bath to which a few drops of sandalwood or ylang ylang oil are added for heightened psychic awareness. for the meditation, use a focus, for example a bubbling fountain or water feature, seite 48 wicca01.txt fragrant herbs or flowers, such as lavender or roses, or a scented candle of jasmine, apple blossom, lilac or neroli (you can easily make a water feature by setting up a very small electric pump in a deep container in which you place crystals, greenery, perhaps a tiny statue and some plants) you can work either alone or as a group, sitting in a circle round the focus, so that you can see it without moving your neck or head. experiment until yo

ced in baskets; dew gathered on may morning (girls should bathe their faces in it, coloured ribbons, twigs from the three trees sacred to the festival (oak, ash and thorn) or any other woods from your own area crystals: clear crystal quartz, golden tiger's eye, rutilated quartz and topaz flowers, herbs, oils and incenses: almond, angelica, ash, cowslip, frankincense, hawthorn, lilac, marigold and roses for love. a beltain ritual for fertility and earth energies such a ritual can be used to encourage creativity and growth of all kinds. it may seite 157 wicca01.txt be performed either alone or in a group, with everyone present joining in the chants. use as many kinds of wood as possible in the kindling for your fire. traditionally the magical trees were oak, ash, thorn, willow, birch, rowan

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

s divine majesty, and besought him that he would further preserve me in fear of him, that he would daily fill my heart with wisdom and understanding, and at length graciously (without deserting me) conduct me to the desired end. hereupon i prepared myself for the way, put on my white linen coat, girded my loins, with a blood-red ribbon bound cross-ways over my shoulder. in my hat i stuck four red roses, so that i might sooner be noticed amongst the throng by this token. for food i took bread, salt and water, which by the counsel of an understanding person i had at certain times used, not without profit, in similar occurrences. but before i left my cottage, i first, in this my dress and wedding garment, fell down upon my knees, and besought god that in case such a thing were, he would vouch

orded. and, being received with due ceremonies, the choice was given me to release one of the captives, whosoever i pleased; whereupon i made no long deliberation, but elected the first emperor whom i had long pitied, who was immediately set free, and with all respect seated amongst us. now the last being set up, and the weights proving too heavy for him, in the meantime the virgin had spotted my roses, which i had taken out of my hat into my hands, and thereupon presently through her page graciously requested them of me, and i readily sent them to her. and so this first act was finished about ten in the morning. whereupon the trumpets began to sound again, which nevertheless we could not as yet see. meantime the bands were to step aside with their prisoners, and await the judgement. after

ughed sufficiently at this riddle, and though some of them muttered to one another about it, yet none would undertake to unfold it. hereupon the fourth began: in a certain city there dwelt an honourable lady, who was beloved of all, but especially by a young nobleman, who was too importunate with her. at length she gave him this determination, that if he could lead her into a fair green garden of roses in a cold winter, then he should obtain what he desired, but if not, he must resolve never to see her again. the nobleman traveled to all countries to find such a man as might perform this, till at length he found a little old man that promised to do it for him, if he would assure him of half his estate; which he having consented to the other, was as good as his word. whereupon he invited th

DAVID ICKE THE BIGGEST SECRET

for the brotherhood agenda and theorder of the garter is one of her premier networks. edward iiis name was windsor andwhen the present royal family decided to change their german name to an english onefor public relations reasons during the first world war, they chose windsor, after theman who founded this key brotherhood order. the insignia of the order of the garter isa jewelled collar with red roses alternating with 26 gold knots representing the 26knights in two groups of 13.1 similar orders emerged in france with the order of thestar, the order of the golden fleece, and the order of st michael. the freemasons arethe knights templar and the priory of sion under another name and the company ofjesus or jesuits are based on the same structure as the templars with the same goal. thejesuits

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

was a ball of wool, mother picked it up, and found to her amazement that it was an egg. she instantly sprang to the door, but found no one upstairs. henry sausse in his book des preuves? en voila observed many instances of his medium forming her hand into a cup, in trance and in full light, in the cavity of which a small cloud was seen to form, transforming itself instantly into a small spray of roses, with flowers, buds and leaves complete. the gradual progress of an apported object was recorded by stainton moses in his account of august 28, 1872. in the dining room there was a little bell. we heard it commence to ring, and could trace it by its sound as it approached the door which separated us from it. what was our astonishment when we found that, in spite of the closed door, the sound

ewife, from 1970 until her death. over the years she received numerous messages from the virgin through a process now generally termed channeling. lueken s experience with the virgin began in june of 1968, on the day that presidential candidate robert f. kennedy was assassinated. watching television in her home, she responded to the call for prayers that had gone out and then smelled the scent of roses. soon afterwards, st. theresa (the french saint generally called the little flower) appeared. her 10-year-old son also reported seeing the saint. no words were exchanged. over the next two years she had a series of random visions; then in 1970, the virgin appeared for the first time. mary asked that on the eves of the great feast days of the roman catholic church, vigil services for the reci

ast days of the roman catholic church, vigil services for the recitation of the rosary be held outside of the st. robert bellermine catholic church in bayside hills, queens. she would appear to lueken at each of these vigils, the first of which was held on june 18, 1970. at these times, the virgin spoke through lueken and delivered numerous messages. she was invoked under the name our lady of the roses, mary help of mothers. large crowds began to gather for the vigils. the messages took an increasingly negative tone focusing upon the evil of the world and within the church, and warning of widespread chastisements. included was a prophecy that a comet would strike the earth and that world war iii was imminent. relations with the church deteriorated after an investigation by the office of th

rvative roman catholicism, prophesied many bauer, georg encyclopedia of occultism& parapsychology. 5th ed. 162 disasters, and decried the moral degeneration of modern life. since her death the vigils have been carried on by the group that gathered around her and believed in her visions and the revelation spoken by the virgin mary through her. the continued vigils are carried on by our lady of the roses shrine, box 52, bayside, ny 11361. an internet presence can be found at http//www.roses.org. believers in the apparitions in massachusetts organized these last days ministries (p.o. box 40, lowell, ma 49331-0240) and launched a weekly radio show, these last days, to promote the messages from bayside. other groups in the conservative wing of the roman catholic church have offered their suppor

presence can be found at http//www.roses.org. believers in the apparitions in massachusetts organized these last days ministries (p.o. box 40, lowell, ma 49331-0240) and launched a weekly radio show, these last days, to promote the messages from bayside. other groups in the conservative wing of the roman catholic church have offered their support to the shrine. sources: grant, robert. war of the roses. rolling stone 113 (february 21, 1980: 42.46. our lady of the roses, mary help of mothers. lowell, mass: these last days, n.d [1987. beacon journal presenting the teachings of alice a. bailey (1880.1949, former theosophist who founded her own arcane school. address: lucis publishing co, 113 university pl, 11th fl, box 722, cooper sta, new york, ny 10017. beads of truth (magazine) see prosper

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ust burn for incense balm, ambergris, grain of paradise, and saffron. for garlands and wreaths, oak, poplar, fig, and pomegranate leaves should be entwined. if the ceremonial dealt with amatory affairs, the vestment must be of sky blue, the ornaments of copper, and the crown of violets. the magic ring must be set with a turquoise, while the tiara and clasps were wrought of lapis lazuli and beryl. roses, myrtle, and olive were the symbolic flowers, and fans must be made of swan feathers. if vengeance was desired on anyone, then robes must be worn whose color was that of blood, flame, or rust, belted with steel, with bracelets and ring of the same metal. the tiara must be bound with gold and the wreaths woven of absinthe and rue. to bring misfortune and death on a person, the vestment must b

by raps we were told to notice and see them dissolve. the sprig was placed over the light, the flowers dropped, and in less than one minute, melted as though made of wax, their substance seeming to spread as they disappeared. by raps see them come again. a faint light immediately shot across the cylinder, grew into a stem; and in about the same time required for its dissolution, the stem, and the roses had grown into created perfection. this was several times repeated, and was truly wonderful. f. w. thurstan observed in sittings with rosina thompson (light, march 15, 1901) that when a pineapple was to be materialized the smell and notion of it was in her head all day. he believed that ideas of forms, actions, and words that would manifest at a seance were placed in the medium s mind days b

ances of the eddy brothers. materialization encyclopedia of occultism& parapsychology. 5th ed. 996 two triangular areas of light, with curved angles like butterfly wings, audibly flitting and flapping, were noticed in the february 24, 1924, seance of margery (mina crandon. the flying creature, said to be susie, a tame bat of the control walter, performed strange antics. the wings would hover over roses on the table, pick one up, approach a sitter and hit him over the head with it. susie pulled the hair of the sitters, pecked at their faces, and flapped her wings in their eyes. another large, beetlelike area of light that scrambled about the table with a great deal of flapping was called by walter his nincompoop. peculiar motions were also performed by a patch of light said to be a tame bea

her pulse was tested. father and child were photographed. then the phantom raised itself and floated in the air. at the third sitting, supposedly a skull inside the closet began to beat the doors, came out, and slowly grew to a full skeleton. in another sitting mirabelli announced that he saw the body of bishop dr. jose de carmago barros, who had lost his life in a shipwreck: a sweet smell as of roses filled the room. the medium went into trance. a fine mist was seen in the circle. the mist, glowing as if of gold, parted and the bishop materialized, with all the robes and insignia of office. he called his own name. dr. de souza stepped to him. he palpated the body, touched his teeth, tested the saliva, listened to the heart-beat, investigated the working of the intestines, nails and eyes

t circle being a herb ring with a large quartz crystal in the center. the garden does not use chemical or organic repellents of any description, but produces unusually attractive flowers and vegetables without pest problems. in the summer of 1986, writer p. m. h. atwater visited perelandra. at that time, this area of virginia had been officially declared a drought disaster, but the vegetables and roses of perelandra flourished without added moisture. various neighbors who did not share the wrights belief in nature spirits nevertheless commented that the garden always looked great and produced good food. one remarked, it s not normal. wright has refreshingly original concepts of a harmonious balance between insects, weather, climate, and soil in nature. she is quoted as saying: what i am fi

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

report his failure to the bvm, who was waiting for him. she instructed him to return the next day. this time the bishop asked for a sign. marian apparitions 163 the vision of our lady of fatima (fortean picture library) that same day, diego s uncle, who was seriously ill, had a vision of the bvm and was cured. meanwhile, diego repeated the bishop s request to the apparition. she told him to pick roses from the hillside (though they should have been out of season. he was instructed to wrap them in his long outer cape (known as a tilma) and to take them to the bishop. when he did so, he unrolled the tilma and was as shocked as the bishop and his associates when the cape turned out to contain a full-color image of the bvm. to this day the tilma is displayed in a mexico city church, where tho

FAUST

again before my half-distracted sense! mephistopheles what would you then? she thinks that you have flown, and half and half you are, as you must own. faust i m near to her, however far i were, i never can forget nor yet lose her; i envy even the body of the lord whenever her sweet lips touch the adored. mephistopheles well said, my friend! oft have envied you indeed the twin-pair that among the roses feed. faust off, pander! mephistopheles fine! you rail and it s a joke to me. the god who fashioned youth and maid at once perceived the noblest trade was that he make them opportunity. be off! that is a cause of woe! it s to your darling s chamber you re to go, not to your death, indeed! faust how am i, in her arms, by heaven blessed? though i grow warm upon her breast, do i not always feel

e, who ll to my feet restore me? the heavy ones. room! more room! all round us too! thus downward go the grasses. spirits come and they, it s true, are clumsy, heavy masses. puck. bloated, enter not the fray, like elephant-calves about one! and the clumsiest today be puck himself, the stout one! ariel. if kind nature gave you wings, if them mind uncloses, follow my light wanderings to yon hill of roses! orchestra [pianissimo. cloud and mist drift off with speed, aloft tis brighter growing. breeze in leaves and wind in reed, and all away is blowing. a dismal day. a field. faust. mephistopheles. faust in misery! despairing! long pitiably astray upon the earth and now imprisoned! that lovely, ill-starred creature locked up in a prison as a criminal, to suffer horrible tortures. to that has it

es i note, with people of this sort kinship is stuff of great import; but come what may, it s all the same, the ass s head i d fain disclaim. lamiae avoid this hag! she doth but scare whatever lovely seems and fair; what fair and lovely was before, she comes, and see! it is no more! mephistopheles these cousins too, slim and delicious, of one and all i am suspicious; behind such darling cheeks of roses i have a fear of metamorphoses. lamiae just try it, do! we are not few. lay hold! and if the game s luck favours you, grab for yourself the first, great prize. what means this lustful, droning tune? what sort of way is this to spoon? you strut along and act so wise! into our group now see him stride! lay one by one your masks aside and show your nature to his eyes. mephistopheles the fairest

upon his shield, a pictured emblem bore, rich in significance. one saw there moon and stars in heaven s nocturnal field, a goddess, hero, ladder, swords, and torches too, and all that fiercely threats good towns with violence. such emblems are borne also by our hero-band, aglow with colour, heritage from primal sires. there ye see lions, eagles, also claw and beak, then horns of buffaloes, wings, roses, peacocks tails, bars also, gold and black and silver, blue and red. the like of these hangs there in halls, row after row, in long, unending halls, wide as the world is wide. there ye can dance! chorus oh, say, are dancers also there? phorkyas the best! a blooming troop of boys with golden locks, fragrant with youth, so fragrant only paris was when he approached too near the queen. helena t

he human race; the shamefullest we planned with all our powers in their devotion finds a perfect place. the canting tribe, they come in foppish fettle! many they ve snatched away before our eyes; with our own weapons are they giving battle; they re devils too, though in disguise. if you lose here, in endless shame you ll sink; on to the grave and hold fast by the brink! chorus of angels [strewing roses. roses, ye glowing ones, balsam-bestowing ones, fluttering and soaring, sweet life restoring, branchlets revealing, fresh buds unsealing, blooming be seen! springtime, awake him in purple and green; paradise take him, the sleeper serene. mephistopheles [to the satans. why duck and jerk? is that hell s wonted rule? do stand your ground and let them scatter. back to his place, each gawky fool!

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ation of beneficent astral influences with the three graces may be derived from a passage in the emperor julian's hymn to the sun.3 gold is a metal full of solar and jovial spirit and therefore beneficial in combating melancholy. green is a health-giving and life-giving colour, and the reader is urged to come to "alma venus"4 and to walk in the green fields with her, plucking her flowers, such as roses, or the crocus, the golden flower of jupiter. ficino also gives advice on how to choose a non-saturnian diet, and thinks that the use of pleasant odours and scents is beneficial. we might be in the consulting room of a rather expensive psychiatrist who knows that his patients can afford plenty of gold and holidays in the country, and flowers out of season. talismans are not mentioned until t

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

cription (diary, 8, february1903).buthe had obtained ,the rites he sought. all nowready for hisjourneyto switzerland to be received into the regime ecossaisetrectifie.his path had beensmoothedbyblitz,whowas great priorofthe rite for america, and afterreturninghis completed pledge and forms of admission (in which he awarded himself appropriate armorial bearings 'argent, a cross sable, between four roses gules,whichis, of course, purely rosicrucian and is assigned to me by myself forthatreason, he prepared to setoutfor geneva on 27 february.thejourneywas uncomfortable and depressing. waite dreadedtheprospectofattemptingto speak in french and was delighted to find an english fellow255 travellerwhoaccompanied him from calais to paris. beyond paris he was happier because he wasleft alone:'ihadb

GILBERT R A THE MASONIC CAREER OF A

choose (1) a mystic name (2) a motto, also symbolical (3) armorial bearings prior to my being armed as a knight in the secret conclave. i have chosen therefore as follows (1) eques a longe aspiciens (2) sacramentum regis abscotidere bonum est (3) argent, a cross sable, 71[71] quoted from his carbon copy of the replies, pasted into his diary for 1902/03 72[72] diary, 16 february 1903 between four roses gules, which is, of course, purely rosicrucian and is assigned to me by myself for that reason'73[73. thus prepared, he travelled to geneva, arriving early on 28 february 1903, to be received by joseph leclerc (1835-1927, great prior of the independent great priory of heivetia. on the evening of the same day waite received the two grades of squire novice and knight beneficent of the holy cit

GNOSTIC CATECHISM

choose (1) a mystic name (2) a motto, also symbolical (3) armorial bearings prior to my being armed as a knight in the secret conclave. i have chosen therefore as follows (1) eques a longe aspiciens (2) sacramentum regis abscotidere bonum est (3) argent, a cross sable, 71[71] quoted from his carbon copy of the replies, pasted into his diary for 1902/03 72[72] diary, 16 february 1903 between four roses gules, which is, of course, purely rosicrucian and is assigned to me by myself for that reason'73[73. thus prepared, he travelled to geneva, arriving early on 28 february 1903, to be received by joseph leclerc (1835-1927, great prior of the independent great priory of heivetia. on the evening of the same day waite received the two grades of squire novice and knight beneficent of the holy cit

GOETIA LUCIFERIAN

hecate-lilith and banal, of the daemonic gods below who open the gates of our own transformation. envision the fire empowering the blade with the serpent tongue of shaitan of midnight, the purifier of the black handled knife. as the blade is immersed in the water, recite- by the mysteries of the depths, the coiling dragon of old beheld to the gates of leviathan by hecate and the skull wreathed in roses, which is silence and beauty i summon thee blade of steel, envenomed in the darkness of the earth do become knife of the devil s claw, my sacred tool of summoning water-daemon of the blade be born by banal and those of the shadowed realms- blade be blessed! so mote it be! the wand the wand is the fiery essence of the magician, the will of the work itself. create or decorate your own wand whi

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

to him, the birds come flying, the fish in the waters swim toward him; tears of bhss burst from the god's eyes, and fall on his breast, from his breast to his knees, from his knees to his feet, wetting five mantles and eight coats, kalew. rune 22-9. such tears are shed by freyja (gratfogr, p. 325, her that well liked song, and was wedded to osr; in fairytales lucky maidens have the power to laugh roses and weep pearls. the stromkarl also breaks into weeping when he sings to the harp (p. 493. but as all nature, animate and inanimate, betrays her sympathy with human lamentations, so at the sound of the bewitching albleich (elf-lay, p. 470, we are told, the rushing river stayed its roar, the fish in the wave clicked with their 908 poetry. tongues, tlie birds of the forest twittered. next to t

actly report any harm of you (brockett p. 66. has that peculiar conformation of the witch's eye-pupil (p. 1080) anything to do with her evil eye? as a safeguard against its influence, the paw of the blind mole is worn (see suppl. but as great beauty enchants by the radiant glance of the eye, it has also magic power in the syyiiling of the lips. in a mod. greek song, when the charming maid laughs, roses fall into her apron ottov yexa, kox ire^tovve ra posa\ ttjv ttosuiv tt, fauriel 2, 382. in heinr. von neuenstadt's apouonius of tyre, composed about 1400, it is asked 1. 182 'wa sach man 1 it is another thing for conjurors to blind the eyes of men by jugglery' sunt et praesti,t;iatores, qui alio nomine oh^trigilli vocantur, quod praestringaut vel obstringant humanorum aciem oculurum' hincm

ouonius of tyre, composed about 1400, it is asked 1. 182 'wa sach man 1 it is another thing for conjurors to blind the eyes of men by jugglery' sunt et praesti,t;iatores, qui alio nomine oh^trigilli vocantur, quod praestringaut vel obstringant humanorum aciem oculurum' hincm. kem. ed. 16i5. 1, 656. looks. laughing. kissing. dkinks. 1101 rosen lachcn' and then follows a tale about a man who laughs roses' der lacliet, daz ez vol rosen ivas, perg und tal, laub und gras' a nethl. proverb (tuinman 1, 306) says 'als liy lacht, dan sneuwt het rozen' the myth must have been very popular, as i frequently find in records (e.g. bohmer's cod. francof. 1, 185, and even at the present day, the names boseniacher,rosenldc]iler, blumlacjier. the same poem of apollonius has at 1. 2370: er kuste sie wol drei

21, 46' fastigium capitolii examen apium insedit' tac. auu. 12, 64. bees. flames. things found. 1137 flag, and was taken for a pledge of victory. this too is the dioscuri's /ame, that shone on the masts of ships, a saving sign under stress of storm. further, a candle that sneezes (spits, a brand that snaps over (sup. i, 889) betoken guests again; a candle that goes out, death (150; one that hums roses (forms wickheads, good luck (252. to spill oil or wine, to pour ivater under the table, were signs to the ancients, one good, the other bad. the table squeaking, the rafters creaking, justified the gloomiest augm-ies (dempster 3, 9. water sinhing away or rising indicated a death or famine (p. 590. when the fire crachles, or salt is spilt, it is a sign of strife, sup. 1, 322. 534-5. 64. conne

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

egt gefangen (lies a prisoner; und wer nicht dazu kommt (who won t agree, den schlagen wir mit stangen (we ll beat with staves, elsewhere: jajaja! der sommertag l ist da, er jcratzt dem winter die augen aus (scratch w/s eyes out, und jagt die bauern zur stube hinaus (drive the boors out of doors. or: stab aus! 2 dem winter gehn die augen aus (w. s eyes come out; veilchen, rosenblumen (violets and roses, holen wir den sommer (we fetch, schicken den winter ilber n rhein (send w. over khine, bringt uns guten kiihlen wein. also: violen und die blumen bringen uns den sommer, der sommer ist so keck (cheeky, bold, und wirft den winter in den dreck (flings w. in the dirt. or: stab aus, stab aus, bias dem winter die augen aus (blow w/s eyes out! songs like this must have come down through many cent

nstancy, be wailing the death of a count of holland. ls. 1, 375 (a charming tale: on a may morning the poet is roused from sleep by a passionate cry, he starts up, goes into the forest, and climbs over steep rocks, till high up he reaches a delectable flowery vale, and in the dense thicket spies a little wight, who rates him soundly and wishes (like laurin) to impound him for trampling his lady s roses. when pacified at last, he tells him that here in a strong hold not to be scaled lives dame honour with five maidens of her household, named adeltrut, schamigunt, zulitliebe, tugenthilt and mazeburc (the ancient hiltia, gundia, drut, p. 422. ls. 3 83: a woman on a pilgrimage, having lost her way in the wooded mountains, comes to a little blue house, in which there sits an ancient dame clothe

GRIMOIRE OF TURIEL

a powder. make thereof a paste with foxes blood and the brains of a magpie. the secret grimoire character of ophiel lord of mercury. perfumes the seed of an ash tree, the wood of the aloe, leaves of the scullcap herb, mandrake roots, and the end of a quili, made into small balls (pihis. the secret grimoire craracter of hagith lord of venus. perfumes musk, juniper berries, wood of loes, dried red roses, dried leaves of elder, pulvenzed, and made into a paste with the blood of a pigeon. the secret grimoire character of och lord of the sun. perfumes grains of bhack pepper, grains of hogsbane, powder of sulphur, made into a paste with the blood of a bat, and the brains of a black cat. part the second containing invocations, conjurations, aro exorcisms of tree band of spirits the secret grimoi

HAMIL THE ROSICRUCIAN SEER

ld cause the exact image of theguiltyperson to appear tocontributionsto the zoist193three reverences towards the window, waved his wand nine times, sangoutsomething beyond their interpretation, and at length called out "boy, what do you behold""thesultan alone remains" said the child "and beside him i see a pale-facedfrank-butnot dressed like thesefranks-withlargeryes,a pointed beard, a tall hat, roses on his shoes, and a short mantle!"theother asked forfrancisarouetdevoltaire,and the boy immediately described a lean, old, yellow-faced frank, with a huge brown wig, a nutmeg-grater profile, spindle shanks, buckled shoes, and a gold snuff box. lord prudhoe now namedarchdeaconwrangham,and the arab boy made answer and said "i perceive a tall grey-haired frank, with a black-silk petticoat, walk

HELENA BLAVATSKY NIGHTMARE TALES

o thecontinuous mild serenity of its temper, to the affection it spreads wherever it goes. for it is a noble form, andits heart is full of benevolence. never has the form startled its soul-ego with a too-violent shock, orotherwise disturbed the calm placidity of its tenant. two score of years glide by like one short pilgrimage; a long walk through the sun-lit paths of life, hedgedby ever-blooming roses with no thorns. the rare sorrows that befall the twin pair, form and soul, appear to nightmare talesii12 them rather like the pale light of the cold northern moon, whose beams throw into a deeper shadow all aroundthe moon-lit objects, than as the blackness of the night, the night of hopeless sorrow and despair. son of a prince, born to rule himself one day his father's kingdom; surrounded fr

the old sire is no more; the younger man is henceforth a monarch. voiceless and helpless, he isnevertheless a potentate, the autocratic master of millions of subjects. cruel fate has erected a throne for himover an open grave, and beckons him to glory and to power. devoured by suffering, he finds himselfsuddenly crowned. the wasted form is snatched from its warm nest amid the palm groves and the roses; it iswhirled from balmy south to the frozen north, where waters harden into crystal groves and "waves on wavesin solid mountains rise; whither he now speeds to reign and- speeds to die. nightmare talesix17 xonward, onward rushes the black, fire-vomiting monster, devised by man to partially conquer space andtime. onward, and further with every moment from the health-giving, balmy south flies

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ds of the "world renowned" philanthropists. modern ethics are beautiful to read about and hear discussed; but what are words unless converted into actions? finally: if you ask me how we understand theosophical duty practically and in view of karma, i may answer you that our duty is to drink without a murmur to the last drop, whatever contents the cup of life may have in store for us, to pluck the roses of life only for the fragrance they may shed on others, and to be ourselves content but with the thorns, if that fragrance cannot be enjoyed without depriving someone else of it. q. all this is very vague. what do you do more than christians do? a. it is not what we members of the theosophical society do-though some of us try our best-but how much farther theosophy leads to good than modern

HP LOVECRAFT EX OBLIVIONE

little of the beauty i had vainly sought in life, and wandered through old gardens and enchanted woods. once when the wind was soft and scented i heard the south calling, and sailed endlessly and languorously under strange stars. once when the gentle rain fell i glided in a barge down a sunless stream under the earth till i reached another world of purple twilight, iridescent arbours, and undying roses. and once i walked through a golden valley that led to shadowy groves and ruins, and ended in a mighty wall green with antique vines, and pierced by a little gate of bronze. many times i walked through that valley, and longer and longer would i pause in the spectral half-light where the giant trees squirmed and twisted grotesquely, and the grey ground stretched damply from trunk to trunk, so

HP LOVECRAFT POETRY AND THE GODS

languorous warm sounds. moon over china, weary moon on the river of the sky. out of the mists gleamed godlike the torm ot a youth, in winged helmet and sandals, caduceus-bearing, and of a beauty like to nothing on earth. before the face of the sleeper he thrice waved the rod which apollo had given him in trade for the nine-corded shell of melody, and upon her brow he placed a wreath of myrtle and roses. then, adoring, hermes spoke "0 nymph more fair than the golden-haired sisters of cyene or the sky-inhabiting atlantides, beloved of aphrodite and blessed of pallas, thou hast indeed discovered the secret of the gods, which lieth in beauty and song. 0 prophetess more lovely than the sybil of cumae when apollo first knew her, thou has truly spoken of the new age, for even now on maenalus, pan

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

mples where one might rest or pray to small gods. each year there was celebrated in sarnath the feast of the destroying of lb, at which time wine, song, dancing, and merriment of every kind abounded. great honors were then paid to the shades of those who had annihilated the odd ancient beings, and the memory of those beings and of their elder gods was derided by dancers and lutanists crowned with roses from the gardens of zokkar. and the kings would look out over the lake and curse the bones of the dead that lay beneath it. at first the high-priests liked not these festivals, for there had descended amongst them queer tales of how the sea-green eikon had vanished, and how taran-ish had died from fear and left a warning. and they said that from their high tower they sometimes saw lights ben

HP LOVECRAFT THE QUEST OF IRANON

aira. when dawn came iranon looked about with dismay, for the domes of oonai were not golden in the sun, but grey and dismal. and the men of oonai were pale with revelling, and dull with wine, and unlike the radient men of aira. but because the people had thrown him blossoms and acclaimed his sings iranon stayed on, and with him romnod, who liked the revelry of the town and wore in his dark hair roses and myrtle. often at night iranon sang to the revellers, but he was always as before, crowned only in the vine of the mountains and remembering the marble streets of aira and the hyaline nithra. in the frescoed halls of the monarch did he sing, upon a crystal dais raised over a floor that was a mirror, and as he sang, he brought pictures to his hearers till the floor seemed to reflect old, b

wned only in the vine of the mountains and remembering the marble streets of aira and the hyaline nithra. in the frescoed halls of the monarch did he sing, upon a crystal dais raised over a floor that was a mirror, and as he sang, he brought pictures to his hearers till the floor seemed to reflect old, beautiful, and half-remembered things instead of the wine-reddened feasters who pelted him with roses. and the king bade him put away his tattered purple, and clothed him in satin and cloth-of-gold, with rings of green jade and bracelets of tinted ivory, and lodged him in a gilded and tapestried chamber on a bed of sweet carven wood with canopies and coverlets of flower-embroidered silk. thus dwelt iranon in oonai, the city of lutes and dancing. it is not known how long iranon tarried in oon

tapestried chamber on a bed of sweet carven wood with canopies and coverlets of flower-embroidered silk. thus dwelt iranon in oonai, the city of lutes and dancing. it is not known how long iranon tarried in oonai, but one day the king brought to the palace some wild whirling dancers from the liranian desert, and dusky flute-players from drinen in the east, and after that the revellers threw their roses not so much at iranon as at the dancers and flute-players. and day by day that romnod who had been a small boy in granite teloth grew coarser and redder with wine, till he dreamed less and less, amd listened with less delight to the songs of iranon. but though iranon was sad he ceased not to sing, and at evening told again of his dreams of aira, the city of marble and beryl. then one night t

HP LOVECRAFT THE STREET

he gutters. a sordid, undefinable stench settled over the place, and the ancient spirit slept. great excitement once came to the street. war and revolution were raging across the seas; a dynasty had collapsed, and its degenerate subjects were flocking with dubious intent to the western land. many of these took lodgings in the battered houses that had once known the songs of birds and the scent of roses. then the western land itself awoke and joined the mother land in her titanic struggle for civilization. over the cities once more floated the old flag, companioned by the new flag, and by a plainer, yet glorious tricolour. but not many flags floated over the street, for therein brooded only fear and hatred and ignorance. again young men went forth, but not quite as did the young men of thos

ene, tell odd stories. the poet says that all through the hours before dawn he beheld sordid ruins indistinctly in the glare of the arc-lights; that there loomed above the wreckage another picture wherein he could describe moonlight and fair houses and elms and oaks and maples of dignity. and the traveler declares that instead of the place s wonted stench there lingered a delicate fragrance as of roses in full bloom. but are not the dreams of poets and the tales of travelers notoriously false? there be those who say that things and places have souls, and there be those who say they have not; i dare not say, myself, but i have told you of the street. 1998-1999 william johns last modified: 12/18/1999 18:45:3the terrible old man by h.p. lovecraft written 28 jan 1920 published july 1921 in the

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

, he had the mental reaction "well, i'm home" and i would pick this up. maybe it will sound just too, too typical of a witch, but i do live in a haunted house. we have all sorts of manifestations. one ghost that's almost always around is a child-sized one who for some reason always stands just a few feet from the piano in our living room. there is nothing to see, just the strong odour of decaying roses, which has been present off and on for years in this particular spot. many people notice it and ask about it. we have no roses in our garden, but there were some, years ago. the house was built by a man who lived in it for years with his family. it sits high in the mount washington area northeast of downtown los angeles, surrounded by tangled vines and foliage. we know that there were three

INITIATION INTO HERMETICS

old on to this feeling for at least 5 minutes without the slightest visual or auditory imagination. if you have acquired the faculty of concentration in such a degree as to be able to produce any sensation you like and hold it fast, you may pass on to the next exercise. now let us throw some light upon the olfactory concentration. imagine that you are smelling the scent of various flowers such as roses, lilacs, violets or other perfumes, and hold on to this imagination without allowing a pictorial image of the respective flower to emerge. try to practice with disagreeable smells of different kinds. exercise this kind of concentration until you are able to imaginarily bring about any scent at will and keep it for at least 5 minutes. our last exercise will deal with the taste concentration

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

anctions of this most noble order, that in winchester we directly alight upon king arthur and his knights of the round table what the round table is, we have explained elsewhere. the countess of salisbury. 287 and adherent of the hermetic rosicrucian science. the round table of king arthur the mirror of chivalry supplies the model of all the miniature tables, or tablets, which bear the contrasted roses red and white, as they were originally (and implying the female discus and its accidents) with the noble vaunt, or motto, round them evil to him, or the same to him, who thinks ill of these natural (and yet these magical) feminine circumstances, the character of which our readers will by this time not fail to recognise. the glory of woman and the punishment of woman after the fall, as indica

KETAB E SIYAH

potentates of supreme heaven. to god alone was my fealty owed, and all others, to me, theirs. for, of all the shining sons of heaven, the king of the world loved me best. i was adorned in gilded brilliance brighter than the noonday sun of arabia. a robe woven of a hundred diamonds wrapped round my princely shoulders. to me were there seven hundred concubines. they were more beautiful than loti or roses, their caresses softer than sinaean silks, their embraces warmer than furs from russia. my gardens were more verdant than the forests of brazil, more opulent than the sultan's or babylon's. they were most populous with cedar and ebon and boats made as swans plied the waters 5 of rivers filled with fish of silver scales that darted forth and back, faster than arrows. it was my custom to hunt

of supreme heaven. to god alone was my fealty owed, and all others, to me, theirs. for, of all the shining sons of heaven, the king of the world loved me best. i was adorned in gilded brilliance brighter than the noonday sun of arabia. a robe woven of a hundred hundred diamonds wrapped round my princely shoulders. 66 to me were there seven hundred concubines. they were more beautiful than loti or roses, their caresses softer than sinaean silks, their embraces warmer than furs from russia. my gardens were more verdant than the forests of brazil, more opulent than the sultan's or babylon's. they were most populous with cedar and ebon and boats made as swans plied the waters of rivers filled with fish of silver scales that darted forth and back, faster than arrows. it was my custom to hunt th

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ant constituents of such incense as is useful for our work are benzoin and olibanum. the benzoin is a vigorous purifier, and tends to drive away all coarse or sensuous feelings and thoughts. the olibanum has nothing to do with that, but it creates a devotional and restful atmosphere, and tends to stimulate those vibrations in the astral body which make people responsive to higher things. attar of roses is also useful, and adds greatly to the effect produced. 330. if the incense is intelligently magnetized its strength is increased enormously; for example, by putting into olibanum the definite force of the will in the direction of calmness and devotion, its influence may be increased by perhaps a hundredfold. that is why the incense in church is always taken up to the celebrant to be blesse

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ian rosenkreutz, supposed to have existed in mss. as early as 1601-2. it is dated anno 1459, and commences with the following significant warning: 703. arcana publicata vilescunt, et gratiam prophanata amittunt. ergo: ne margaritas objice porcis, seu asino substernere rosas* published secrets become valueless, and things profaned lose their grace. therefore cast not pearls before swine, nor strew roses before an ass. op. cit, p. 99- showing clearly that it was meant to be taken in a mystical sense. it is a long and cryptic account, lit with gleams of humour, of the initiation of christian rosenkreutz into the mysteries of the rosy cross, commencing from his invitation, or awakening to the inner life, and ending with his final triumph or regeneration as a knight of the golden stone. this is

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

agic in the attempt to remain in favor with the king. the government was almost brought down when the practice was discovered. see also sabbat for further reading: cavendish, richard. the black arts. new york: capricorn books, 1967. guiley, rosemary ellen. the encyclopedia ofwitches and witchcraft. new york: facts on file, 1989. lavey, anton szandor. the satanic bible. new york: avon, 1969. black roses a heavy metal band whose lead singer is satan corrupts a small town in middle america in this 1988 film. the rock band creates a musical passage into the underworld through which the teens fall after listening to the lyrics. they then turn into evil monsters and start killing family members. a na ve english teacher saves teens from their fate. blake, william the work of the english mystical

LIBER 777

n horn upon a lion. between her feet a moon-shaped cauldron of silver smokes with perfume. line 26. levi s baphomet is sound commentary on this mystery, but should not be found in the text. line 27. human figures thrown thence suggest the letter u by their attitude. line 28. a woman, naked, and kneeling onher left knee, pours from a vase in her right hand silver waters into a river, by which grow roses, the haunts of coloured butterfiles. with her left hand she pours golden waters over her head, which are lost in her long hair. her attitude suggests the swastika. above flashes a great star of seven rays. notes 40 line 29. below, a path leads between two towers, guarded by jackals, from the sea, wherein a scarab us marcheth landwards. line 30. below is a wall, in front of which, in a fairy

LIBER AASH

reaches from eternity to eternity, even in triangles.is not my symbol a triangle?.ever in circles.is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is rapture, constant, dazzling, showers of light, waves of dew, flames of the hair of the great goddess, flowers of the roses that are about her neck, amen! 38. therefore lift up thyself as i am lifted up. hold thyself in as i am master to accomplish. at the end, be the end far distant as the stars that lie in the navel of nuit, do thou slay thyself as i at the end am slain, in the death that is life, in the peace that is the mother of war, in the darkness that holds light in his hand as a harlot that plucks a jewe

LIBER ARCANORUM

o a thunderbolt. 18. by her spells she invoked the scarab, the lord kheph- ra, so that the waters were cloven and the illusion of the powers was destroyed. 19. then the sun did appear unclouded, and the mouth of asi was on the mouth of asar. 20. then also the pyramid was builded so that the initiation might be complete. 21. and in the heart of the sphinx danced the lord adonai, in his garlands of roses and pearls making glad the concourse of things; yea, making glad the concourse of things. liber ccxxxi 4 the genii of the 22 scales of the serpent and of the qliphoth a a .u-iao-u .a. o[ b be .qaoooabitom. g gitwnosapfwllois. d dhnaxartarwq [x= st. h hoo-oorw-ix. w vuaretza.[a secret name follows. z zoowasar. j chiva-abrahadabra-cadaxviii. f qal .xer-a-dekerval. y iehuvahaxan .qatan. k kerug

LIBER CORDIS CINCTI SERPENTE

for glory, thy voice is beyond the speech and the silence and the speech therein, and thy perfume is of pure ambergris, that is not weighed against the finest gold of the fine gold. 20. also thy coils are of infinite range; the heart that thou dost encircle is an universal heart. 21. i, and me, and mine were sitting with lutes in the marketplace of the great city, the city of the violets and the roses. 22. the night fell, and the music of the lutes was stilled. 23. the tempest arose, and the music of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou art the negation of all these things. 26. for there is no symbol of thee. 27. if i say, come up upon the mountains! the celestial water

LIBER E

or it, and any other phenomena which may present themselves. avoid overstrain. this is very important. 7. proceed to imagine living objects; as a man, preferably some man known to, and respected by, yourself. 8. in the intervals of these experiments you may try to imagine the objects of the other senses, and to concentrate upon them. for example, try to imagine the taste of chocolate the smell of roses, the feeling of velvet, the sound of a waterfall, or the ticking of a watch. 9. endeavour finally to shut out all objects of any of the senses, and prevent all thoughts arising in your mind. when you feel that you have attained some success in these practices, apply for examination, and should you pass, more complex and difficult practices will be prescribed for you. vi physical limitations

LIBER LIBERI VEL LAPIDIS LAZULI

se men and women rave and howl; they froth out folly. 32. i begin to be afraid. i have no check; i am alone. alone. alone. 33. think, o god, how i am happy in thy love. 34. o marble pan! o false leering face! i love thy dark kisses, bloody and stinking! o marble pan! thy kisses are like sunlight on the blue agean; their blood is the blood of the sunset over athens; their stink is like a garden of roses of macedonia. 35. i dreamt of sunset and roses and vines; thou wast there, o my god, thou didst habit thyself as an athenian courtesan, and i loved thee. 36. thou art no dream, o thou too beautiful alike for sleep and waking! 37. i disperse the inane folk of the earth; i walk alone with my little puppets in the gardne. 38. i am gargantuan great; yon galaxy is but the smokering of mine incens

adly wickedness. 41. my own soul bites into itself, like a scorpion ringed with fire. 42. that pallid god with face averted, that god of subtlety and laughter, that young doric god, him will i serve. 43. for the end thereof is tormet unspeakable. 44. better the loneliness of the great grey sea! svb figvra vii 13 45. but ill befall the folk of the grey land, my god! 46. let me smother them with my roses! 47. o thou delicious god, smile sinister! 48. i pluck thee, o my god, like a purple plum upon upon a sunny tree. how thou dost melt in my mouth, thou consecreated sugar of the stars! 49. the world is all grey before mine eyes; it is like an old worn wine-skin. 50. all the wine of it is on these lips. 51. thou hast begotten me upon a marble statue, o my god! 52. the body is icy cold with the

LIBER LXVII THE SWORD OF SONG

troke he closed the same. and entering the sarcophagus of that royal tomb he laid him down to sleep. four guarded him, and one in the four; seven enwalled him, and one in the seven, yet were the seven ten, and one in the ten. now therefore his disciples came unto the vault of that mystic mountain, and with the keys they opened the portal and came to him and woke him. but during his long sleep the roses had grown over him, crimson and flaming with interior fire, so that he could not escape. yet they withered at his glance; withat he knew what fearful task was before him. but slaying his disciples with long nails, he interred them there, so that they were right sorrowful in their hearts. may we all die so! and what further befell him ye shall also know, but not at this time. going forth of t

LIBER LXXVIII

f above and below. complete realization of material gain, good, riches; inheritance; covetous; treasuring of goods; and sometimes theft and knavery. the whole according to dignity. yesod of (inheritance, much increase of goods. herein those mighty angels layzh and hydla have rule and dominion. xxvi the lord of wealth ten of pentacles an angelic hand, holding by the lower extremity a branch whose roses touch all the pentacles. no buds, however, are shewn. the symbols of# and f are above and below. a description of the cards of the taro 31 the pentacles are thus arranged i. completion of material gain and fortune; but nothing beyond: as it were, at the very pinnacle of success. old age, slothfulness; great wealth, yet sometimes loss in part; heaviness; dullness of mind, yet clever and prosp

hen well dignified. malkuth of v (cruelty, malice, revenge, injustice. therein rule layyr and lamwa. xxxvi the lord of harmonious change two of disks or pentacles two wheels, disks or pentacles, similar to that of the ace. they are united by a green-and-gold serpent, bound about them like a figure of 8. it holds its tail in its mouth. a white radiant angelic hand holds the centre of the whole. no roses enter into this card. above and below are the symbols of& and j. it is a revolving symbol. the harmony of change, alternation of gain and loss; weakness and strength; everchanging occupation; wandering, a description of the cards of the taro 37 discontented with any fixed condition of things; now elated, then melancholy; industrious, yet unreliable; fortunate through prudence of management

LIBER STELLAE RUBEAE

d shall be denied; that which is to be trampled shall be trampled; that which is to be spat upon shall be spat upon. 20. these things shall be burnt in the outer fire. 21. then again the master shall speak as he will soft words, and with music and what else he will bring forward the victim. 22. also he shall slay a young child upon the altar, and the blood shall cover the altar with perfume as of roses. svb figvra lxvi 3 23. then shall the master appear as he should appear.in his glory. 24. he shall stretch himself upon the altar, and awake it into life, and into death. 25 (for so we conceal that life which is beyond) 26. the temple shall be darkened, save for the fire and the lamp of the altar. 27. there he shall kindle a great fire and a devouring. 28. also he shall smite the altar with

pear.in his glory. 24. he shall stretch himself upon the altar, and awake it into life, and into death. 25 (for so we conceal that life which is beyond) 26. the temple shall be darkened, save for the fire and the lamp of the altar. 27. there he shall kindle a great fire and a devouring. 28. also he shall smite the altar with his scourge, and blood shall flow therefrom. 29. also he shall have made roses bloom thereon. 30. in the end he shall offer up the vast sacrifice, at the moment when the god licks up the flame upon the altar. 31. all these things shalt thou perform strictly, observing the time. 32. and the beloved shall abide with thee. 33. thou shalt not disclose the interior world of this rite unto any one: therefore have i written it in symbols that cannot be understood. 34. i who r

LIBER XCV THE WAKE WORLD

is a dark boy, very comely; i think every one must love him, and yet every one is afraid. he looks through one just as if one had no clothes on in the garden of god, and he had made one, and one could do nothing except in the mirror of his mind. he never laughs or frowns or smiles; because, whatever he sees, he sees what is beyond as well, and so nothing ever happens. his mouth is redder than any roses you ever saw. i wake up quite when we kiss each other, and there is no dream any more. but when it is not trembling on mine, i see kisses on his lips, as if he were kissing some one that one could not see. now you must know that my fairy prince is my lover, and one day he will come for good and ride away with me and marry me. i shan.t tell you his name because it is too beautiful. it is a gr

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

the keys to its symbolic import. a hint concerning the unfoldment of spiritual understanding according to the secret science of the mysteries is found in the story of aaron's rod that budded, and also in wagner's great opera, tannh user, where the budding staff of the pope signifies the unfolding blossoms upon the sacred rod of the mysteries--the spinal column. the rosicrucians used a garland of roses to signify the same spiritual vortices, which are referred to in the bible as the seven lamps of the candlestick and the seven churches of asia. in the 1642 edition of sir francis bacon's history of henry the seventh is a frontispiece showing lord bacon with rosicrucian roses for shoe buckles. in the hindu system of philosophy, each petal of the lotus bears a certain symbol which gives an ad

theric structure" located in and around the home of a european country gentleman. he believed that this invisible building would ultimately be moved to the american continent. mr. heindel referred to the rosicrucian initiates as so advanced in the science of life that "death had forgotten them" click to enlarge the crest of johann valentin andre. from chymische hochzeit. the reference to four red roses and a white cross in the chymical marriage of christian rosencreutz identified johann valentin andre as its author, for his family crest, shown above, consisted of four red roses and a white cross. next: rosicrucian doctrines and tenets sacred texts esoteric index previous next p. 141 rosicrucian doctrines and tenets trustworthy information is unavailable concerning the actual philosophical

orry, but to thank god who had permitted him to come into so high a light. thereupon trumpets sounded and c.r.c. awoke, but so vivid was the dream that he was still sensible of the wounds received while asleep. with renewed faith c. r. c. arose and prepared himself for the hermetic marriage. he donned a white linen coat and bound a red ribbon crosswise over his shoulders. in his hat he stuck four roses and for food he carried bread, water, and salt. before leaving his cottage, he knelt and vowed that whatever knowledge was revealed to him he would devote to the service of his neighbor. he then departed from his house with joy. the second day as he entered the forest surrounding his little house, it seemed to c.r.c. that all nature had joyously prepared for the wedding. as he proceeded sing

nguish and fear. of the first seven one succeeded and was greeted with joy. c.r.c. was the eighth and he not only withstood all the weights but even when three men hung on the opposite end of the beam he could not be moved. a page cried out "that is he" c.r.c. was quickly set at liberty and permitted to release one of the captives. he chose the first emperor. virgo lucifera then requested the red roses that c.r.c. carried, which he immediately gave her. the ceremony of the scales ended about ten o'clock in the forenoon. after agreeing upon the penalties to be imposed upon those whose shortcomings had been thus exposed, a dinner was served to all. the few successful "artists" including c.r.c, were given the chief seats, after which the golden fleece and a flying lion were bestowed upon them

MASTERING WITCHCRAFT

gical protective herbs to be used either singly or in combination in your rituals and sachets: holda (elderberry (berries or flowers to be gathered at midsummer) madwort (alyssum) marjoram dragon herb (tarragon) angelica fennel bay laurel asafetida grass holy thistle herb (replace after seven days) bishop's-wort (betony) garlic flowers all-heal (mistletoe (may be carved into ring or bracelet) dog roses arum lilies benet, holy herb, or avens (geum urbanum) lucky-hands (unexpanded fronds of male fern- dry-opteris filix mas- dry over sabbat fire) and last, but by no means least, those most powerful of all herbs which from time immemorial have been held potent against sorcery of all varieties: trefoil, vervain, st.-john's-wort, dill, hinder witches of their will (trefoil is simply a three-leaf

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

h awoke her with the point of one of his golden arrows. he gently reproached her with this second proof of her curiosity and folly, and then, having persuaded aphrodite to be reconciled to his beloved, he induced zeus to admit her among the immortal gods. their reunion was celebrated amidst the rejoicings of all the olympian deities. the graces shed perfume on [154]their path, the hours sprinkled roses over the sky, apollo added the music of his lyre, and the muses united their voices in a glad chorus of delight. this myth would appear to be an allegory, which signifies that the soul, before it can be reunited to its original divine essence, must be purified by the chastening sorrows and sufferings of its earthly career.[51] page 173 eros is represented as a lovely boy, with rounded limbs

ds of the graces an additional touch of refinement and beauty; for which reason they are always regarded as the friends of the muses, with whom they lived on mount olympus. their special function was to act, in conjunction with the seasons, as attendants upon aphrodite, whom they adorned with wreaths of flowers, and she emerges from their hands like the queen of spring, perfumed with the odour of roses and violets, and all sweet-scented blossoms. the graces are frequently seen in attendance on other divinities; thus they carry music for apollo, myrtles for aphrodite &c, and frequently accompany the muses, eros, or dionysus. hora (seasons. closely allied to the graces were the hora, or seasons, who were also represented as three beautiful maidens, daughters of zeus and themis. their names w

on earth; the choicest viands, the most delicious wines, the most luxuriant of couches shall be ever at your disposal; and all this without any exertion on your part, either physical or mental" virtue now spoke in her turn "if you will follow me and be my friend, i promise you the reward of a good conscience, and the love and respect of your fellowmen. i cannot undertake to smooth your path with roses, or to give you a life of idleness and pleasure; for you must know that the gods grant no good and desirable thing that is not earned by labour; and as you sow, so must you reap" heracles listened patiently and attentively to both speakers, and then, after mature deliberation, decided to follow in the paths of virtue, and henceforth to honour the gods, and to devote his life to the service o

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

hereon is a large pentacle, formed of five concentric circles. the innermost circle is white, char ed with a red greek cross. from this white centre 12 <144> rays, also w 71 ite, issue. these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large maltese cross, and with two white wings; four roses and two buds are shewn. the hand issueth from the clouds as in the other three cases. it representeth materiality in all senses, good and evil, and is therefore in a sense illusionary. it shows material gain, labour, power, wealth, etc. the golden dawn: volume n book eight the sixteen court or royal cards. the four kings the four kings or figures mounted on steeds represent the yod forces of

and virgo above and below. complete realisation of material gain, inheritance, covetousness, treasuring of goods and sometimes theft, and knavery. all according to dignity. yesod of heh (inheritance, much increase of goods) herein rule the might angels hazayel, and aldiah. mercury in virgo, 20'-30. xxw. lord of wealth. 10 of pentacles an angelic hand holding a branch by the lower extremity, whose roses touch all the pentacles. no buds however are shown. the symbols of mercury and virgo are above and below pentacles thus: 4* completion of material gain and fortune, but nothing beyond. as it were, at the very pinnacle of success. old age, slothfulness, great <161> wealth, yet sometimes loss in part, and later heaviness, dullness of mind, yet clever and prosperous in money transactions. malku

y, malice, revenge and injustice) therein rule reyayel and avarnel. jupiter in capricorn, 1'-10. xxxvl. lord of harmonious change <166> 2 of pentacles two wheels, discs or pentacles similar to that of the ace. they are united by a green and gold serpent, bound about them like a figure of eight. it holds its tail in its mouth. a white radiant angelic hand (grasps the centre or) holds the whole. no roses enter into this card. above and below are the symbols jupiter and capricorn. it is a rovolving symbol. the harmony of change. alternation of gain and loss, weakness and strength, ever varying occupation, wandering, discontented with any fixed condition of things; now elated, now melancholy, industrious yet unreliable, fortunate through prudence of management, yet sometimes unaccountably fool

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

of magical transformation. the latin words, est, sit, esto, fiat, have the same force when pronounced with full understanding. montalembert relates seriously, in his legend of st. elizabeth of hungary, how one day this saintly lady, surprised by her noble husband, from whom she sought to conceal her good works, in the act of carrying bread to the poor in her apron, told him that she was carrying roses, and it proved on investigation that she had spoken truly; the loaves had changed into roses. this story is a most gracious magical apologue, and signifies that the truly wise man cannot lie, that the word of wisdom determines the form of things, or even their substance independently of their forms. why, for example, should not the noble spouse of st. elizabeth, a good and firm christian lik

lie, that the word of wisdom determines the form of things, or even their substance independently of their forms. why, for example, should not the noble spouse of st. elizabeth, a good and firm christian like herself, and believing implicitly in the real presence of the saviour in true human body upon an altar where he beheld only a wheaten host, why should he not believe in the real presence of roses in his wife's apron under the appearances of bread? she exhibited him loaves undoubtedly, but as she had said that they were roses, and as he believed her incapable of the smallest falsehood, he saw and wished to see roses only. this is the secret of the miracle. another legend narrates how a saint, whose name has escaped me, finding nothing to eat on a lenten day or a friday, commanded the

ROBERT KIRK WALKER BETWEEN WORLDS

reen signifies unity with the land. janet's virgin state, therefore, is no mere human condition, but declares her to be a character such as the epiphanies of the goddess or spirit of the land that occur in appendix 3: the ballad of tam lin 130 early celtic poetical convention. it is her true love that later wins tam lin back to humanity. 3. pulling of flowers tam lin is summoned by the pulling of roses and the breaking of branches. he is therefore an otherworld guardian who may be summoned or aroused through magic connected to nature. he states that none should come to carterhaugh without his own command, and we note from verse 2 that he takes a fee from trespassers. his role is that of the ex-human attuned to an environmental site by magical power. at this stage, he appears as a threateni

here tam lin and janet make love, during which she 'falls in a mist' and her lover is both present and 'away. in several variants of the story, tam lin is enchanted at or by a magical well. his horse may be found by the well as a sign or totem symbol of his presence, but he is present in another dimension, that of elfland, fairyland, the otherworld or under world. he is summoned by the pulling of roses, and it should be noted in this context that appendix 3: the ballad of tam lin 131 plants and trees are the routes whereby spirits are enabled to return to the womb for rebirth, in primal tradition. 6. janet becomes pregnant despite tam lin's seeming insubstantiality, janet 'goes with child, and will not acknowledge any mortal origin for her condition. this pregnancy is significant in severa

tam lin. as soon as he appears, she asks him his origins, either his mortality, or in some variants, his christianity. it is worth reconsidering the action that precedes this event appendix 3: the ballad of tam lin 132 (a (b (c (d (e (f (g) janet willfully seeks the enchanted hill or well, having been warned that tam lin will take a fee, or her maidenhead. she summons him intentionally by pulling roses. they become lovers; in some versions in a magical mist. janet returns home, and discovers that she is pregnant. she refuses to be married off to a mortal, and returns to carterhaugh 'to pull the scathing tree. tam lin appears to stop her aborting the child. she asks him his identity, his true origin. janet's question is the key to the whole magical process. prior to the question, tam lin is

ons in a magical mist. janet returns home, and discovers that she is pregnant. she refuses to be married off to a mortal, and returns to carterhaugh 'to pull the scathing tree. tam lin appears to stop her aborting the child. she asks him his identity, his true origin. janet's question is the key to the whole magical process. prior to the question, tam lin is a guardian of the sacred hill, well or roses. he will impregnate maidens, after the http//www.dreampower.com/kirk_wbw/pg_126.htm (7 of 13 [10/9/2001 12:36:58 am] robert kirk- walker between worlds manner of the ancient 'fertility mysteries, and then disappear. note that the result of pulling forbidden roses is pregnancy; but this is not a moralistic or christian warning by any means. pregnancy results from pulling roses without permiss

rmations in effect how do the transformations work? we are given a rationalized explanation on the superficial level of the ballad: the fairies change tam lin into shapes difficult for janet to hold, so that they might keep him as their sacrifice to hell. there are obviously certain laws at work, as were observed in the earlier stages of the story where tam lin was summoned through the pulling of roses. it is clear that the fairies cannot act directly upon janet; she is untouchable through her power of true love. the ritualistic and game-playing aspects of traditional lore are extremely important, for they give considerable information regarding the laws that operate in magic, the inner worlds, and the human entity in its many interlinked aspects. from the fairies' state of existence, fair

RUBY TABLET OF SET

t thelema/will be properly understood not to mean will in the sense of a motivation for simple desires, but rather as the true thelemic meaning of acts being done with as full a knowledge of attendant implications as is possible in order that the desired course through the universes may be charted out in advance. thelema by no means assures the initiate that all and everything will be comfort and roses- no word can do that- but it does allow him to take an influential hand in the sequence of events which comprise life. if, as the early nineteenth century philosopher j. g. fichte thought, evil is in essence properly defined as the failure to develop an awareness consciousness, the initiates of the aeon of harwer walked fine and dangerous lines, as we now perceive them, between good and evil

ares many of the attributes of the 8.s, but resides in the suit of disks. this number reflects worldly involvement in the worldly suit. prudence "is the card of 'putting something away for a rainy day" according to crowley. he goes on to say "there is a sort of strength in doing nothing at all" time is on the querant's side, if the querant will take advantage of it. this new job will be no bed of roses, bedeviled by annoyance after annoyance. the querant will not find success nor happiness there. but the job will most likely be better in the long run for the querant than his current job would be. remember our original opinions, given to and verified by the querant, and supported by the first few sections within this reading, that the current job was materially oriented, while the new job w

SALMANRUSHDIE THESATANICVERSES

erloo _she don't wear no yes she do _when she's up at leicester square _she don't wear no underwear; or, once or twice, the rhythm of a cheerleader's chant _knickerknacker, firecracker _sis! boom! bah _alleluia! alleluia _rah! rah! rah_ and lastly, when they had returned to london, and allie was absent at the ceremonial opening of a freezer food mart in hounslow, the last rhyme _violets are blue, roses are red _i've got her right here in my bed _goodbye, sucker. dialling tone. o o o alleluia cone returned to find gibreel gone, and in the vandalized silence of her apartment she determined that this time she would not have him back, no matter in what sorry condition or how wheedlingly he came crawling to her, pleading for forgiveness and for love; because before he left he had wrought a terr

omething like that so he brought her along he meant no harm i know that now he just wanted us to be together caca can't you see he said she isn't ohoh over you not by a longshot and you he said still crazy fofor her everyone knows all he wanted was for us to be to be to be but i heard verses you get me spoono v e r s e s rosy apple lemon tart sis boom bah i like coffee i like tea violets are blue roses are red remember me when i am dead dead dead that type of thing couldn't get them out of my nut and she changed in front of my eyes i called her names whore like that and him i knew about him sisodia lecher from somewhere i knew what they were up to laughing at me in my own home something like that i like butter i like toast verses spoono who do you think makes such damn things up so i calle

SATANGEL

y thy degenerate sons are scattered, and celebrate thy cult in their hideouts. thy traditional pontiffs are blind shepherds, vile jades, presumptuous magi, poisoners and pariahs. but thy people have increased, and satan, thou canst be proud of the multitude of thy faithful ones, as false as thy will has desired. this world which denies thee, thou inhabitest it, thou wallowest in it as on the dead roses of a mouldy, smelly midden. thou hast won, o satan, though anonymous and obscure for a few more years yet; but the coming century will proclaim thy revenge. thou shall be reborn in the anti-christ. the sciences of mysteries, spurting suddenly in a black wave already quenches the thirst of the curious and the uneasy; young men and women see themselves mirrored in these waves of illusion which

SINISTER TAROT

ractical experience: a rational, to some cold, observation beyond the stage of adeptship/individuation. control of all the many and varied factors within a situation- in other words, the achievement of a stage in individual evolution that goes beyond the personal, and thus implies the ability to initiate change on a large-scale, perhaps of a civilization. vi sappho dance in still water chains and roses in blue invoke the sun to an arch of fire gravestones, butterflies and rivers of snakes. lovers karu samsu the double tetrahedron a nexion created via the union of balancing forces. the sowing of the seed of change that which may transform and carry evolution beyond the abyss, and thus beyond self-image- or that which may destroy. the invoking of energies that coerce to create something beyo

r aspect implicit within the homogenous metallic water: the explosive factor in the delicate balancing of life-enhancing elements. change by adversity the accuser. the brutal realities that threaten to devour the abstract, the romantic. insight and control via the understanding of the primal- or destruction by it. viii their name inside the room of sacrifice: white flowers. a garden, dry, of dead roses. the masked lady holds her new child. change- nekalah the earthing and spreading of energies. the hard truth of nature- the dying time of one form to give way and birth to another. a causal form created to act as a focal point/channel for the fulfillment of wyrd- the beginnings of a practical realization of strategies and aims. the sinister dialectic in action: by its dynamic nature a prelud

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

with rough flags, but which now was half-obliterated by long grass and rank weeds, conducted to the outer court of the castle hard by; the gates were open, and half the building in this part was dismantled; the ruins partially hid by ivy that was the growth of centuries. but on entering the inner court, glyndon was not sorry to notice that there was less appearance of neglect and decay; some wild roses gave a smile to the grey walls, and in the centre there was a fountain in which the waters still trickled coolly, and with a pleasing murmur, from the jaws of a gigantic triton. here he was met by mejnour with a smile "welcome, my friend and pupil" said he "he who seeks for truth can find in these solitudes an immortal academe" chapter 4.ii. and abaris, so far from esteeming pythagoras, who

SPENSER THE CULT OF THE ALL SEEING EYE 1960

m, 13 arrows, 13 olive branch leaves, 13 olive berries; and, on the reverse side, 13 courses of stones in the pyramid and 13 letters in annuit coeplis.18 he noted that the number 13 occurs twice in one of the forms of the tetragrammaton: jehovah: jhvh: j(10) h(5) v(6) h(5: 26: 2 x i3.19 another source2" claimed that the seal is a symbol of the rosicrucians and that the clouds represent the "white roses" of the order. the federation of british israelites adopted the reverse side as its own emblem.21 one of the dies of the face of the seal shows the dexter wing of the eagle with 32 feathers and the sinister (left) wing with 33 feathers, which supposedly establishes its connection with the scottish rite order.22 none of these claims are substantiated by any evidence which can be considered co

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

ones" or the illuminati. i, on the other hand, remember feeling like i might be dealing with a quack or a mental patient, especially after she graphically explained how involvement with the illuminati caused her to attempt suicide on three separate occasions, twice by poisoning and once by slitting her wrists, but each attempt played out in a bathtub surrounded by candles and bouquets of colored roses. i spoke to maria on three occasions taking copious notes for total of about five hours at the same outside cafe during a three-week time span before learning through a mutual acquaintance about a month after our last meeting, she finally succeeded in committing suicide. this time, however, she didn't sit in her bathtub with flowers, deciding instead to make a public display, jumping from th

TECHNICIANS GUIDE TO THE LEFT HAND PATH

already become. these are the people who will seek the mystery. so, although (hopefully) this book is quite readable, it will only be useful to those who have a strong enough of a spiritual question and irritation to scratch at it. the merely curious will hopefully learn something about the antinomian character and go away better informed. adepts will have to read between the lines, and smell the roses. resistance is a useful principle for the antinomian who employs it to create transforming experience. the result of overcoming resistance is not equal to merely ridding oneself of the resisting influences. the consequence of overcoming resistance is a synthesis between the experience itself and how one thinks and perceives their two environments as a result of that experience. there is no b

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

at, in bush's carpet are added a number of brilliant, radiant sun rays arching out from the seal, indicating the "illumination" of the presidency of the united states. moreover, at the bush conference, the positioning of furniture and accessories (chairs/tables) provides the classic masonic lodge ritual arrangement, plus we have overall the mason square and compass within a circle design. the red roses in the middle are also symbolic in that they represent the feminine aspect (vagina) while the eagle represents the masculine aspect (phallus. that ravenous dark bird 249 interesting stuff by peggy noonan. we must remember that president truman was a 33rd degree mason "peace" to a mason means something entirely different than the same word means to you and me. in fact, to a mason, peace is de

THE MAGICIAN S KABBALAH

crown. the parsley crown of the nemean games, sacred to zeus. chockmah: the twin feathers, or crown of thoth. binah: the crimson cap of concealment. chesed: the cardinals hat, or emperors crown. the pine crown of the isthmian games, sacred to poseidon. geburah: the war helm, or martial crown. the judges wig. tiphareth: the solar crown, cowl, or the wimple. the crown of thorns. the roman crown of roses. netzach: the laurel wreath of victory. hod: the caduceus crown or the mortar board. yesod: crowns of disguise; wigs and masques. the lunar crown. malkuth: the skull cap. the crown of wild olives of the olympian games, sacred to zeus. the wreath. crown of flowers, or ears of corn or wheat. shamanic headdress composed of earth attributes. figure 4 shows the attributions of the egyptian crowns

THE MOTHMAN PROPHECIES

encies it is cyan (bluish-green) before it fades into blue (hard to see at night) and then enters the ultraviolet range. the chills experienced by john flaxton and his group were probably caused by microwaves above the infrared (which produces heat, just as the very cold atmosphere accompanying ghosts is a radiation effect. the absence of any overpowering odor, either sickly sweet like violets or roses or nauseous like hydrogen sulfide, in these bird and batman cases puzzles me, however. this could indicate some subtle difference in the basic structure of these creatures; a difference in the energy components or molecular structure. people are still seeing flying freaks. on may 21, 1973, a group of men in a woods near kristianstad, sweden, reported an incredibly huge black bird which passe

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

s and trees are yours, and the waters under the hill, by the might of that which endures, the holy heaven of will! i kindle a flame like a torrent to rush from star to star; your hair as a comet fs horrent, ye shall see things as they are! i lift the mask of matter; i open the heart of man; for i am of force to shatter the cast that hideth. pan! your loves shall lap up slaughter, and dabbled with roses of blood each desperate darling daughter shall swim in the fervid flood. i bring ye laughter and tears, the kisses that foam and bleed, the joys of a million years, the flowers that bear no seed. my life is bitter and sterile, its flame is a wandering star. ye shall pass in pleasure and peril across the mystical bar that is set for wrath and weeping against the children of earth; but ye in s

of time, fulfilled of the knowledge of good and evil, sweet to the ears of those who are born children by the daughters of men to the sons of god, sweet as that mystic fruit was to the lips of eve, daughter of god, child of the mystic man. but we must speed on, taking in this chapter swift glances at the magnificent scenery that these volumes offer up to us, plucking the lilies of spring and the roses of summer, and weave them into a laureate wreath with the fiery leaves of the dying year *the temple of the holy ghost, vol. i, p. 166. poe, in that little masterpiece of his, gthe poetic principle, h lays down that the value of a poem lies in the ratio of its elevating excitement, the excitement being the power it has in elevating the soul. and here we think, were poe still living, he would

theistic free thought of fitzgerald fs gomar khayyam, h so do both the above-mentioned poems, and the first is of similar metre, its quatrains containing, as those of the poet of khorassan, flights of great power of thought; the following five quatrains are well worth quoting: we weep them as they slip away; we gaze back on the likeness of the former days. the hair we fondle and the lips we kiss. roses grow yellow and no purple stays. why not with time? to-morrow we may see the circle ended. if to-morrow be. and gaze on chaos, and a week bring back adam and eve beneath the apple tree. join fst thou thy feeble hands in foolish prayer to him thy brain hath moulded and set there in thy brain fs heaven? such a god replies as thy fears move, so men pray everywhere. god did first work in earth w

doration of poetic imagery; and then to the keynote of the whole of his poetry, and, as we shall presently see, his philosophy as well, namely. ecstasy. in ggargoyles h we find several truly wonderful picture poems. thus in gthe white cat h: hail, sweet my sister! hail, adulterous spouse, gilded with passionate pomp, and gay with guilt: rioting, rioting in the dreary house with blood and wine and roses splashed and spilt about thy dabbling feet, and aching jaws whose tongue licks mine, twin asps like moons that curl, red moons of blood! whose catlike body claws, like a white swan raping a jet-black girl, mine, with hysteric laughter c *gargoyles, vol. iii, p. 86. and the following four verses in gsaida h are superb: the spears of the night at her onset are lords of the day for a while, the

far through the forest c *the tale of archais, vol. i, p. 9. and then again bursts from his lips the enraptured song: ere the grape of joy is golden with the summer and the sun, ere the maidens unbeholden gather one by one, to the vineyard comes the shower, no sweet rain to fresh the flower, but the thunder rain that cleaves, rends and ruins tender leaves. ere the crimson lips have planted paler roses, warmer grapes, ere the maiden breasts have panted, and the sunny shapes flit around to bless the hour, comes men know not what false flower: ere the cup is drained, the wine grows unsweet, that was divine *the tale of archais, vol. i, pp. 9, 10. these last two lines contain the whole secret of this story. the beauty of the clinging love of childhood is tinged with a glowing desire, the pink

TYSON DONALD SOUL FLIGHT

ing intelligences of this trump are the sphinxes harnessed to the ceremonial chariot. when you ask a question of them, the answer, if it is favorable, is delivered from the mouth of the white sphinx. but if it predicts ill fortune, the black sphinx will utter it. viii strength hebrew letter: teth (snake) correspondence: leo path: nineteenth a graceful woman in a long white gown, with a garland of roses in her hair, gently closes the gaping jaws of a male lion with her bare hands. the tongue of the lion lolls out the side of his mouth to lick her on the hand. on the waite design, the garland of roses around her waist extends down to wrap around the neck of the lion, joining her to the lion. the landscape in which they walk along together is pastoral and pleasant with rolling green grasses a

WESTERN MANDALAS OF TRANSFORMATION SR AL

hesis. on the tree, mercury is the synthesized principle represented by the joining of the masculine and feminine polarities (mars and venus) on the twentyseventh path, peh. one of the magical numbers of mercury, 260, has several interesting words through gematria that point to this alchemical mystery: tzimtsen (tzmtzm, which means to contract or draw together, and the plural of the venus flower, roses (veradim. likewise, the words adam-eve, when conjoined, equal sixty-four, another of mercury's magical numbers (adm-chvh. this conjoined sigil looks like figure 10-a. one of the things immediately apparent about this sigil is that it forms an x, which is a form of the tau cross. it actually resembles a figure eight lying on its side. one of the intriguing points of interest between the symbo

rpus 64: solve (latin: dissolve 64: sperma (latin: seed 64: virgo (latin: virgin 64: dictum (latin: a saying, prediction, command 64: alethia (greek: truth 260: magic sum of kamea 260: tirial: intelligence of mercury 260: grzim: gerizim (deut. 11: 29; josh. 8: 33) 260: sr, sar: ill-humored (godwin) root: all ideas of disorder, contortion; also return, education, new direction 260: vrdim, veradim: roses 260: krm, kerem: vineyard 260: tzmtzm, tzimtsen: to contract or draw together 260: h-mrh, the moriah: i. e. jerusalem (g. g. locks. the land of moriah was said to be the site of the sacrifice of isaac, upon which the temple of solomon was later built (2 chron. 3: 1) 260: monnim, monnim: soothsayers 260: rkil, rekil: talebearer *260: benedictus dominus noster: our blessed lord 2080: theosophi

WICCA EIGHT SABBATS OF WITCHCRAFT

the 'ley lines, the old straight tracks, and stay upon it to your destination. this will keep you safe from any malevolent power, as will crossing a stream of 'living (running) water. other customs included decking the house (especially over the front door) with birch, fennel, st. john's wort, orpin, and white lilies. five plants were thought to have special magical properties on this night: rue, roses, st. john's wort, vervain and trefoil. indeed, midsummer's eve in spain is called the 'night of the verbena (vervain. st. john's wort was especially honored by young maidens who picked it in the hopes of divining a future lover* and the glow-worm came with its silvery flame, and sparkled and shone through the night of st. john, and soon has the young maid her love-knot tied* there are also m

Return to Occult Library Index



Related Matches
abode abraham abyss adam adept adeptus adonai aeon age ages air alchemy altar amen ancient angel angels angelic aphrodite aspirant astral beast binah bird birth black blessed blood blue boat brethren brother bull candle candles ceremony chalice chamber child children christ christian christianity church circle circles coffin cold consciousness consecrate creation creator crimson cross crowley crown crystal cycle darkness dead death degree degrees deities devil divine dog dragon dream dreams eagle earth east egypt egyptian elder element elements elemental emblem emerald energy energies enochian equinox eternal eternity eve evil existence eye fallen father fear female fire fish five flames flaming flesh flood force forces form forms fraternity mason masonic masonry garden gate gates genius god gods goddess gold golden government greek green guardian healing heart heaven heavens hebrew hell hercules hermes hermetic hexagram hiereus hierophant history holy horus human humanity incense infinite initiate initiation invoke invoking invocation ishtar isis israel jesus qabalistic key keys king kingdom knight knowledge lamen lamp legend lion living lodge lord lotus lucifer lucis magic magick magical magician magus malkuth manifest mars material matter meditation mercury michael mind modern moon moses mother mountain mountains mysteries mystery mystic mystical natural nature neophyte north nuit occult orange order osiris paths pentacles pentagram people physical pillar pillars plane planets power powers priest prince psychic purple pyramid queen ra re red religion religions religious resurrection rites ritual rituals rose roses rosicrucian rosicrucians royal sacred sacrifice salt satan saturn scarlet sea secret secrets sephiroth serpent set seven ship sigil sigils sky society solar sons soul south spell sphere spirit spirits spiritual square squares star stars state stone stones storm sun supreme sword swords symbol symbols symbolic symbolism tablets tablet tarot teachings temple thoth thousand three throne tiphareth tomb torah tradition tree triangle truth tuat underworld union universe vault veil venus vessels virgin virgo virtue wand wands war water waters west white window winds wisdom women world worlds worship yellow youth


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn