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os assist the kerux into their reception (stolistes and dadouchos join the kerux at the door (the candidates are allowed into the hall, but just upon entrance they are barred by the kerux. the stolistes and dadouchos stand behind the kerux in a triangular formation, with the sentinal at the rear of the candidates) kerux "child/children of earth, unpurified and unconsecrated thou cannot enter this sacred hall" stolistes (signing a cross on the candidate's forehead "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth i consecrate thee with fire" hierophant "conduct the candidate to the foot of the altar (hegemon does so) hierophant "inheritor of a dying world, why dost thou seek admission into our order" hegemon "my soul wanders in darkness and

irtues to be their throne (hierophant advances between the pillars, the hiereus stands on the candidate's left, the hegemon on the candidate's right, the stolistes behind the hiereus, the dadouchos behind the hegemon, the kerux before the throne of the west. all form the hexagram as in diagram below) hierophant "thou will kneel on both knees. give me your right hand which you will place upon this sacred and holy symbol. place your left hand in mine, bow your head, repeat your full earthly name, and say after me (hiereus, hegemon and hierophant form a triangle with tools. the hierophant is in the east, the hegemon is in the southwest, and the hiereus is in the northwest (the obligation is now recited. see the vows unto the order) hierophant "repeat after me. i swear to observe all i have sa

ws unto the order) hierophant "repeat after me. i swear to observe all i have said under penalty of being expelled from this order, and furthermore, submitting myself to a deadly stream of power set in action by the divine guardians of this order, who, living in the light of their perfect justice, can strike the breaker of their magical oath with death, palsy, or misfortune. i further swear on my sacred and secret soul (hiereus places the sword under the neck of the candidate) hierophant "repeat after me. as i bow my neck under the sword of the hiereus, so do i commit myself unto their hands for vengeance or reward. should i willfully violate the sacred oath i have taken, i hearby summit myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i sho

it is written that the borders of his garment of flame sweep the ends of the universe, and unto him all return. therefore do we adore him; therefore do we invoke him; therefore in adoration to him, sinks even the banner of the east. secondly, let me advise you never to ridicule or cast criticism or curses upon the form of religion professed by another, for what right have you to desecrate what is sacred in his eyes? thirdly, never let the seal of secrecy regarding the order be absent from your recollection, and beware that you betray it not by a casual or unthinking word. fourthly, study well that great arcanum, the proper equilibrium of mercy and severity, for either unbalanced is not good; unbalanced severity is cruelty and oppression; unbalanced mercy is but weakness and would permit ev

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 hierophant, the new neophytes do the same. all other members may partake of the eucharist after the ceremony is complete) kerux (comes last and fi

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nce. kerux (knocks) very honoured hierophant is it your pleasure that the candidate be admitted? hiero: it is. admit (name of aspirant)in due form, who will hereafter be known by the motto xyz. frater stolistes and dadouchos assist the kerux in the reception. stol: moves to temple entrance. dad: moves to temple entrance. kerux: child of earth, unpurified and unconsecrated thou canst not enter our sacred hall. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate thee with fire. hiero: conduct the candidate to the foot of the altar. child of earth, why dost thou request admission into this order? cand (prompted by hegemon) my soul is wandering in darkness seeking for the light of occult knowledge, an

is obligation contains nothing incompatible with your civil, moral or religious duties. cand: i am. hiero: advances between pillars to eastern side of altar. hiereus: stands on candidate's left. heg: stands on candidate's right. kerux: advances to the altar picks up the triangle and delivers it to the hierophant. hiero: thou wilt kneel on both knees, give me your right hand, which i place on this sacred and sublime symbol. places candidate's right hand on the center of the triangle. place your left hand in mine. bow your head, repeat your full name at length and say after me all rise. the obligation hiero: i (name of aspirant, in the presence of the lord of the universe and of this hall of neophytes of the order of the golden dawn in the outer, regularly assembled under warrant from the gr

to be hypnotized, or mesmerized, nor will i place myself in such a passive state that any uninitiated person, power, or being may cause me to lose control of my thoughts, words or actions. neither will i use my occult powers for any evil purposes and i further promise to persevere with firmness and courage through the ceremony of my admission, and these points i generally and severally, upon this sacred and sublime symbol swear to observe without evasion, equivocation, or mental reservation of any kind whatsoever; under the no less penalty on the violation of any or either of them of being expelled from this order, as a wilfully perjured wretch, void of ah moral worth, and unfit for the society of all right and true persons, and in addition under the awful penalty of voluntarily submitting

in him. it is written that the borders of his garment of flame sweep the ends of the universe and unto him all return. therefore do we adore him, therefore do we invoke him; therefore in adoration to him sinks even the banner of the east (done)secondly, let me advise you never to ridicule or cast obloquy upon the form of religion professed by another, for what right have you to desecrate what is sacred in his eyes? thirdly, never let the seal of secrecy regarding the order be absent from your recollection, and beware that you betray it not by a casual or unthinking word. fourthly, study well that great arcanum, the proper equilibrium of mercy and severity, for either unbalanced is not good; unbalanced severity is cruelty and oppression; unbalanced mercy is but weakness and would permit ev

ero: 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 puts down the cup between the cross and triangle. he comes east of the altar from south and faces west. hiero: replies with the sign of silence

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

eople's language, and were hallowed by antiquity; kings and princes traced their lineage back to individual gods; forests, mountains, lakes had received a living consecration from their presence. all this the people was now to renounce; and what is elsewhere commended as truth and leyalty was denounced and persecuted by the heralds of the new faith as a sin and a crime. the source and seat of all sacred lore was shifted away to far-off regions for ever, and only a fainter borrowed glory could henceforth be shed on places in one's native land. the new faith came in escorted by a foreign language, which the missionaries imparted to their disciples and thus exalted into a sacred language, which excluded the slighted mother-tongue from almost all share in public worship. this does not apply to

could impart a higher dignity to the christian cultus as compared with the pagan: l^y white rol)es for subjects of baptism, by curtains, peals of bells (see suppl, the lighting of tapers and the burning of incense- it was also a wise or politic measure to preserve many heathen sites and temples by simply turning them, when suitable, into christian ones, and assigning to them anotlier and equally sacred meaning. tlie heathen gods even, though represented as feeble in comparison with the true god, were not always pictured as powerless in themselves; they were perverted into hostile malignant powers, into demons, sorcerers and giants, who had to be put down, l)ut were nevertheless credited with a certain mischievous activity and influence. here and there a heathen tradition or a superstitiou

dworsky rukopi, 72.74' greg. tur. 2, 31. fonnu. sog. 1, 260. 2, 200. 6 intkoductioii lament, though the sentiment which deprived us of them is not to be blamed. the practice of a pure christianity, the extinction of all trace of heathenism was of infinitely more concern than the advantage that might some day accrue to history from their longer preservation. boniface and willibrord, in felling the sacred oak, in polluting the sacred spring, and the image-breaking calvinists long after them, thought only of the idolatry that was practised by such means (see suppl. as those pioneers' purg
vaia by goth, hunsl, matt. 9, 13. mk. 9, 49. lu. 2, 24; then again xarpeiav trpoa^epetv in john 10, 2 by hunsla saljan, where the reference is expressly to killing. and dvo-iaawjptov is called hunslastniss]\latt. 5, 23-4. lu. 1, 11. but the corresponding as. husd, engl, hoiisd, allows of being applied to a christian sacrament, and denotes the eucharist, hilsdgong the partaking of it, msc/fa^t the sacred vessel of sacrifice; conf. citedni. 260, 5 hiisdhtu halegu for the sacred vessels of jerusalem. likewise the ok hihl in the norw. and swed. laws is used in a christian, never in a heathen sense. no hunsal is found in ohg; neither can i guess the root of the word. twice, however, ulph. 1 sci-v. frilcg offering -what is laid before, prilozhiti to offer; sloven, dar, darina, daritva= swpov [eu

ods for their kindnesses, or to appease their anger; the gods were to be kept gracious, or to be made gracious again. hence the two main kinds of sacrifice!/ia7i/j-oirerings and si?i-offerings.2 when a meal was eaten, a head of 1 the skr. kratu sacrifice, or accord, to benfey 2, 307 process, comes from kri facerc, and in latin, facere (agnis, vitula, virg. eel. 3. 77) and operarl were used of the sacred act of sacrifice; so in grk, pi^^iv e'psfti, bu'ot. pebdnv of olfering the liecatomb, and fpseti/ is epyeiv, our ivirken, ivoric, iinppj^fiv od. 17, 211. biieiv, pi(eiv, 8pav, atlienajus 5, 403, as 8pqv for oveiv, so dpuais= dvcria. the catluilic priest also uses conficcre, im-jiotc for consecrare (ciesar. heisterbac. 9, 27; compare the' alicpiid i)lus novi facere' in burcard of worms 10, 1

3 8 INITIATION CEREMONY

ymbols in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the mass of the earth, when to thee the stars have lost their light and the lamp of the moon is veiled when the earth abideth not, and around thee is the lightening flame, then call not before thyself the visible image of the soul of nature. for thou must not behold it ere thy body is purged by the sacred rites. since ever dragging down the soul and leading it from sacred things, from the confines of matter, arise the terrible dog-faced demons, never showing a true image unto mortal gaze. so, therefore, first the priest who governeth the works of fire must sprinkle with the lustral water of the loud resounding sea. labor thou around the strophaios of hecate, when thou shalt see a terrestrial

never showing a true image unto mortal gaze. so, therefore, first the priest who governeth the works of fire must sprinkle with the lustral water of the loud resounding sea. labor thou around the strophaios of hecate, when thou shalt see a terrestrial demon approaching cry aloud, and sacrifice the stone mnizourin. change not the barbarous names of evocation for they are names divine having in the sacred rites a power ineffable. and when after all the phantoms are banished 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. hereunto is the speech of the kabiri. heg: turns up lights and then conducts candidate to foot of hierophant's throne, and hands theoricus the solid triangular pyramid. hiero

4 7 INITIATION CEREMONY

e so divided. for the mind of the eternal father said into three, governing all things by mind. and there appeared in it the triad, virtue, and wisdom and multiscient truth. hiereus: thus floweth forth the form of the triad being preexistent- not the first essence, but that whereby all things are measured. heg: for thou must know that all things bow before the three supernals. the first course is sacred, but in the midst thereof another, the third aerial which cherisheth earth in fire and the fountain of fountain, and of all the fountains. the matrix containing all, thence abundantly springing forth the generation of multifarious matter. heg: conducts practicus to foot of the hierophant's throne and hands to the practicus the solid pyramid of the elements. hiero: this pyramid is attributed

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ever visit brittany or stonehenge at sunrise on midsummer's day, you can still make use of your own magick. this is a book about white magick and witchcraft as sources of wisdom, healing and positivity. like native american spirituality, to which true witchcraft is akin (some say both were carried by the people of atlantis, the practice of white magick is based on the belief that that all life is sacred and interconnected in an unbroken circle. for example, every fully grown birch tree- defined in magick as a tree of new beginnings and regeneration- breathes out enough oxygen for a family of four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a common source of divinity is contained not only by trees, but also the stones

families who kept alive the old beliefs and worship of the earth and the moon mother. not so many centuries ago, our ancestors burned yule logs at christmas as a symbolic gesture to bring light and warmth back to the world on the mid-winter solstice at the darkest time. they danced around the maypole on may morning, the beginning of the old celtic summer, to stir into life the earth energies in a sacred spiral pattern. these rituals go back into the mists of time and appear in similar forms in many different cultures and ages. today, however, too many modern societies have lost the sacred connection and scorn such gestures as superstition, treating the skies, the earth and the seas merely as a larder, fuel store and garbage can. once, things were very different, as black elk, the sioux sha

any different cultures and ages. today, however, too many modern societies have lost the sacred connection and scorn such gestures as superstition, treating the skies, the earth and the seas merely as a larder, fuel store and garbage can. once, things were very different, as black elk, the sioux shaman, explained 'in the old days when we were a strong and happy people, all our power came from the sacred hoop of the nation and, so long as the hoop was unbroken, the people flourished. the flowering tree was the living centre of the hoop and the circle of the four quarters nourished it. the east gave peace and light, the south gave warmth; in the west, thunder beings gave rain and the north with its cold and mighty wind gave strength and endurance' and so the earth was respected as the sacred

e manuscript is a forgery and that the existing version dates only from the thirteenth century. but the authentic water gypsies knew their lore by inheritance rather than from a book, and the similarities are remarkable. ritual was practised by the canal people within a triple magical square, each square joined by four lines and constructed from wood known as 'the mill. only the women entered the sacred area, under the leadership of a senior female water witch, though the chief male, known as the master, summoned the entity to assist in the ritual. if you would like to read more about this, you will find some recommended books listed in further reading, page 301. certainly, i can recall two terrifyingly swarthy aunts who commanded the family, and my father recounted many superstitions and

elf-conscious and needs very strong parameters to prevent ceremony from spilling into everyday relationships. it can also detract from the spirituality of the ritual. if sexual attraction or spontaneous sexual fantasies are allowed to arise between members of a group, this can make ritualistic contact very difficult, especially where members are in relationships with people outside the coven. the sacred marriage, which involves ritual sex between god and goddess, is an important part of seasonal celebrations. however, modern covens often celebrate the ritual coupling of earth and sky by plunging a knife into a chalice of water, or by the use of physical sex carried out in private, by an established couple, out of sight of the coven. in this way, any very human complications may be prevente

ABRAMELIN1

mplementary components of everything in life, according to ancient chinese philosophy. yang is the original sun concept of light, power, masculinity, assertiveness, logic and action. it controls heaven and all things positive. it is balanced by yin, the original moon concept of darkness, receptivity, femininity, intuition, acceptance and inaction. yin controls the earth and all things negatifothe sacred magic of abramelin the mage introduction and book i translated by s.l. mac gregor mathers the sacred magic of abramelin the mage introduction and book i this adobe acrobat edition contains the complete and unaltered text of the corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, december 6, 1998. i introduction, by

n 1785 by the comte d'artois, and today belongs to the state. it is situated on the right bank of the seine, in the rue de sully, near the river, and not far from the place de la bastille, and is known as the biblioth que de l'arsenal. in round numbers it now possesses 700,000 printed books, and about 8000 manuscripts, many of them being of considerable value. among the latter is this book of the sacred magic of abra-melin, as delivered by abraham the jew unto his son lamech; which i now give to the public in printed form for the first time. many years ago i heard of the existence of this manuscript from a celebrated occultist, since dead; and more recently my attention was again called to it by my personal friend, the well-known french author, lecturer and poet, jules bois, whose attentio

rough that test, while glyndon failed. it would also be especially such experiments as those described at length in the third book, which the author of the strange story had in view when he makes sir philip derval in the ms. history of his life speak of certain books describing occult experiments, some of which he had tried and to his surprise found succeed. this rare and unique manuscript of the sacred magic of abra-melin, from which the present work is translated, is a french translation from the original hebrew of abraham the jew. it is in the style of script usual at about the end of the seventeenth and beginning of the eighteenth centuries, and is apparently by the same hand as another ms. of the magic of picatrix 1 also in the biblioth que de l'arsenal. i know of no other existing co

elin, from which the present work is translated, is a french translation from the original hebrew of abraham the jew. it is in the style of script usual at about the end of the seventeenth and beginning of the eighteenth centuries, and is apparently by the same hand as another ms. of the magic of picatrix 1 also in the biblioth que de l'arsenal. i know of no other existing copy or replica of this sacred magic of abra-melin, not even in the british museum, whose enormous collection of occult manuscripts i have very thoroughly studied. neither have i ever heard by traditional report of the existence of any other copy.2 in giving it now to the public, i feel, therefore, that i am conferring a real benefit upon english and especially american students of occultism, by placing within their reac

addressed by abraham to lamech, his son, and the second person singular being employed throughout it. as some english readers may be ignorant of the fact, it is perhaps as well here to remark that in french tu, thou, is only used between very intimate friends and relations, between husband and wife lovers, etc; while vous, you, is the more usual mode of address to the world in general. again, in sacred books, in prayers, etc, vous is used, where we employ "thou" as having a more solemn sound than tu. hence the french verb tutoyer= to be very familiar with, to be on extremely friendly terms with any one, and even to be insolently familiar. this first book contains advice concerning magic, and a description of abraham s travels and experiences, as well as a mention of the many marvellous wo

ABRAMELIN2

corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, december 16, 1998. 41 the second book of the holy magic, which god gave unto moses, aaron, david, solomon, and other saints, patriarchs and prophets; which teacheth the true divine wisdom. bequeathed by abraham unto lamech his son. translated from the hebrew. 1458. the sacred magic 42 the second book of the sacred magic. prologue. he wisdom of the lord is an inexhaustible fountain, neither hath there ever been a man born who could penetrate its veritable origin and foundation. the sages and holy fathers have drunk long draughts thereof, and have been fully satisfied therewith. but with all this, not one among them hath been able to comprehend or know the radical

each, is that same wisdom and magic, and which is in this same book, and independent of any other science, or wisdom, or magic, soever. it is, however, certainly true that these miraculous operations have much in common with the qabalah; it is also true that there be other arts which have some stamp of wisdom; the which alone would be nothing worth were they not mingled with the foundation of the sacred ministry, whence later arose the mixed qabalah. the arts are principally twelve. four in number, 3, 5, 7, 9, among the numbers in the mixed qabalah. the second is the most perfect one, the which operateth by sign and visions. two of the even numbers, namely 6 and 2, which operate with the stars and the celestial courses which we call astronomy. three consisteth in the metals, and 2 in the p

twelve. four in number, 3, 5, 7, 9, among the numbers in the mixed qabalah. the second is the most perfect one, the which operateth by sign and visions. two of the even numbers, namely 6 and 2, which operate with the stars and the celestial courses which we call astronomy. three consisteth in the metals, and 2 in the planets.3 as to all these arts, the which be conjoined and mingled together: the sacred magic 44 with the sacred qabalah; both he who maketh use of these same, either alone, or mingled with other things which be in no way from the qabalah; and he who seeketh to exercise himself in performing operations with these arts; is alike liable to be deceived by the demon; seeing that of themselves they possess no other virtue than a natural property; and they can produce no other thing

ord, ye shall arrive at your desired end, and shall encounter no difficulty. often also man is changeable, and while beginning a thing well, finisheth it badly, being in no way firm and stable in resolution. ponder the matter then well before commencing, and only begin this operation with the firm intention of carrying it out unto the end, for no man can make a mock of the lord with impunity: the sacred magic 46 furthermore it is likewise necessary to think and consider whether your goods and revenue be sufficient for this matter; and, further, whether if your quality or estate be subject unto others, ye may have time and convenience to undertake it; also whether wife or children may hinder you herein; these being all matters worthy of observation, so as not to commence the matter blindly

disadvantages, they may perhaps be remedied. and be ye sure that god doth aid all those who put their confidence in him and in his wisdom, and such as wish to live rightly, making use with honour of the deceitful world, which ye shall hold in abomination, and see that ye make no account of its opinion when ye shall be arrived at the perfection of the work, and that ye shall be possessors of this sacred magic. of abramelin the mage 47 the third chapter. of the age and quality of the person who wisheth to undertake this operation. n order to describe the aforesaid and other considerations in the best possible manner; i will here make a general recapitulation; mentioning also first what may bring hindrance unto the matter. it is, then, necessary that such a man9 give himself up unto a tranqu

ABRAMELIN3

by john m. watkins, london. prepared and typeset by benjamin rowe, april 27, 1999. text set in adobe garamond. illustrations set in book antiqua. 120 the third book of the holy magic, which god gave unto moses, aaron, david, solomon, and other saints, patriarchs and prophets; which teacheth the true divine wisdom. bequeathed by abraham unto lamech his son. translated from the hebrew. b e f i. the sacred magick 121 the third book of the sacred magic (the prologue) e who shall have faithfully observed that which hath been taught unto him, and shall have with a good will obeyed the commandments of god, let him, i say, be certain that this veritable and loyal wisdom shall be accorded unto him; and also that the perfidious belial can do no otherwise than become his slave, together with all his

, i say, be certain that this veritable and loyal wisdom shall be accorded unto him; and also that the perfidious belial can do no otherwise than become his slave, together with all his pestiferous generation. however i pray the true god who governeth, ruleth over, and maintaineth all that he hath created; that thou, o lamech, my son, or whomsoever he may be unto whom thou shalt have granted this sacred operation, mayest work it out, having always before thee the fear of god, and in no way use it for evil, because god the eternal hath wished herein to leave us our free will, but woe unto him who shall abuse his divine grace. yet i say not but that if an enemy should attempt thy life, that it is permissible unto thee if necessary to destroy him; but in any other case lay not thine hand unto

ot unless he is outraged. if thou shalt perfectly observe these rules, all the following symbols and an infinitude of others will be granted unto thee by thy holy guardian angel; thou thus living for the honour and glory of the true and only god, for thine own good, and that of thy neighbour. let the fear of god be ever before the eyes and the heart of him who shall possess this divine wisdom and sacred magic. of abramelin the mage 122 the first chapter. o know all manner of things past and future, which be not however directly opposed to god, and to his most holy will( b) to know all things past and future in general( c) to know things appertaining unto the future( d) to know things appertaining unto the future( e) things to happen in war( f) things past and forgotten( g) tribulations to

remarked that in nearly all cases these names arranged in the squares represent generally the effect to be produced, or in other words are simply the hebrew or other appellations of the result to which the square is to be applied. at the beginning of each chapter is placed a numbered list of the effects to be obtained by the use of each symbol there given. then follow the squares themselves. the sacred magick 125 in the original ms. these squares have been also numbered to correspond with the list at the beginning of each chapter, but from the evident difference in the ink this has been done later, though the handwriting is the same. i think also that in several cases the numbers to the squares have been misplaced; and though usually the natural sequence of b, c, d, e, f, g is adhered to

g is a double acrostic of d g squares. sarapi from hebrew shrp= to burn. arairp from hebrew ar= a river, and rph= to abate or slacken. rakkia from hebrew rkk= to become faint, to become softened. aikkar from hebrew okr= to trouble or disturb. priara from prr= to shatter or break up. iparas from hebrew prs= to break in pieces, to divide, or part in sunder. this will give a formula of trouble. the sacred magick 127 no. h is a double acrostic of d g squares. malach from hebrew mlch= salt; also that which is easily dissolved; to dissolve. amanec from mnk= a chain, or from amn- stability. lanana from lnn= to lodge, or take up one s abode. ananal from an= labour, and nlh, to complete or finish. cenama perhaps from qnm= odoriferous. hcalam perhaps from hcl= spacious (as a palace. no. i is a doub

ADDTLS

ea spiritus sancti. the linea spiritus sancti is comprised of 12 letters. these 12 letters are divided into the three names of 3, 4, and 5 letters and are read from left to right. sample from tablet of b 5 three secret holy names of god on each tablet: a oro ibah aozpi c mph arsl gaiol b mor dial hctga d oip teaa pdoce these secret and holy names answer to iao, and are conceived to be born as sacred ensigns upon thy banners of the great king of its respective quarter. eight letters compriseth the name of the great king and the tracing of the kings name forms a spiral or a whirl in the center of the great cross. the adept shall understand that in thy workings when the 3 secret and holy names of god are invoked it is accepted that the great king is also implied. thou mayest invoke the gr

ach of the four tablets of the elements. that is, unto the tablet of a, a symbol of a t having four y s above it. the sigils of the angelic tablets diagram u unto the tablet of c a cross potent, having two letters b.b. a figure 4 and a figure 6 in the angles thereof. unto the tablet of b, a simple cross potent without additions. unto the d tablet there is a circle having twelve rays. these be the sacred seals or characters alluded to in the preceding quotation. thou shalt know that these four seals be taken from the sigillum dei aemeth, after and according unto a certain guidance of letters which is there set forth. this liber aemeth sive sigillum dei, that is the book of truth, or the seal of god, entereth not into the knowledge of a zelator adeptus minor. from these four sigils there are

ADEPTUS MINOR INITIATION

what is the wand which thou bearest" third "a simple wand having the colors of the 12 signs of the zodiac between light and darkness and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief "mighty adeptus major, thy wand and its meaning" second "a wand terminating in the symbol of the binary and surmounted by the tau cross of life, or the head of the phoenix, sacred to osiris. the seven colors of the rainbow between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from death" chief "my wand is surmounted by the winged globe, around which the twin serpents of egypt twine. it symbolizes the equilibrated force of m and the four elements beneath the everlasting wings of the holy one "associate adeptus minor, what are

enty years" second "it is written 'my spirit shall not always strive with man, seeing that he also is flesh, yet his days shall be an hundred and twenty years' associate adeptus minor, unto what do those 120 years of the aspirant's symbolic age correspond" third "to the five grades of the first order through which it is necessary for the aspirant to have passed before he can enter the tomb of the sacred mountain. 12 for the three months interval between the grades of practicus and philosophus are the regimen of the elements; and the seven months between the philosophus and the portal symbolize the regimen of the planets; while the elements and the planets both work in the zodiac; so that three plus seven multiplied by twelve yieldeth the number 120. second "o aspirant, ere thou canst enter

iroth, the other the paths. furthermore, in the serpent of wisdom is shown the ascending spiral, and in the sword the rush of the descending white brilliance from beyond rtk, differentiated into various shades and colors, darkening more and more as they near twklm" 29 mountain of abiegnus chief (indicates diagram of mountain "this is the symbolic mountain of god in the center of the universe, the sacred rosicrucian mountain of initiation, the mystic mountain of abiegnus. below and around it are darkness and silence, and it is crowned with the light ineffable. at its base is the wall of enclosure and secrecy, whose sole gateway, invisible to the profane, is formed of the two pillars of hermes. the ascent of the mountain is by the spiral path of the serpent of wisdom. stumbling on betwteen t

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

one of the most unfathomably dreadful dangers of the path is that you must trust mercury, and yet that if you trust him you are certain to be deceived. i can only explain this, if at all, by pointing out that, since all truth is relative, all truth is falsehood. in one sense mercury is the great enemy; mercury is mind, and it is the mind that we have set out to conquer. 14. the last of the seven sacred planets is the moon. the moon represents the totality of the female part of us, the passive principle which is yet very different to that of venus, for the moon corresponds to the sun much as venus does to mars. she is more purely passive than venus, and although venus is so universal the moon is also universal in another sense. the moon is the highest and the lowest; the moon is the aspira

e remedy is of the same stuff as the disease; it is the unswerving purity of aspiration that enables us to surmount all these difficulties. the moon is the sheet-anchor of our work. it is the knowledge and conversation of the holy guardian angel that enables us to overcome, at all times and in all manners, as the need of the moment may be. 16. there are two other planets, not counted as among the sacred seven. i will not say that they were known to the ancients and deliberately concealed, though much in their writing suggests that this may be the case. i refer to the planet herschel, or uranus, and neptune. whatever may have been the knowledge of the ancients, it is at least certain that they left gaps in their system which were exactly filled by these two planets, and the newly discovered

y left gaps in their system which were exactly filled by these two planets, and the newly discovered pluto. they fill these gaps just as the newly discovered chemical elements discovered in the last fifty years fill the gaps in mendelejeff's table of the periodic law. 17. herschel represents the highest form of the true will, and it seems natural and right that this should not rank with the seven sacred planets, because the true will is the sphere which transcends them 'every man and every woman is a star' herschel defines the orbit of the star, your star. but herschel is dynamic; herschel is explosive; herschel, astrologically speaking, does not move in an orbit; he has his own path. so the niyama which corresponds to this planet is, first and last, the discovery of the true will. this kn

true will is the sphere which transcends them 'every man and every woman is a star' herschel defines the orbit of the star, your star. but herschel is dynamic; herschel is explosive; herschel, astrologically speaking, does not move in an orbit; he has his own path. so the niyama which corresponds to this planet is, first and last, the discovery of the true will. this knowledge is secret and most sacred; each of you must incorporate for yourself the incidence and quality of herschel. it is the most important of the tasks of the yogi, because, until he has achieved it, he can have no idea who he is or where he is going. 18. still more remote and tenuous is the influence of neptune. here we have a niyama of infinite delicacy, a spiritual intuition far, far removed from any human quality what

retain 'any' posture long enough, you get cramp. i forget the exact statistics, but i gather that the muscular exertion made by a man sleeping peacefully in bed is sufficient to raise fourteen elephants per hour to the stratosphere. anyway, i remember that it is something rather difficult to believe, if only because i did not believe it myself. 11. why then should we bother to choose a specially sacred position? firstly, we want to be steady and easy. we want, in particular, to be able to do pranayama in that position, if ever we reach the stage of attempting that practice. we may, therefore, formulate (roughly speaking) the conditions to be desired in the posture as follows- 1. we want to be properly balanced. 2. we want our arms free (they are used in some pranyama) 3. we want our breat

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

end which was regarded as so important that it was subsequently borrowed for the romance of jesus. the veil of the temple, too, was of many colors. we find, further east, that the manipura cakkra--the lotus of the city of jewels--which is an important centre in hindu anatomy, and apparently identical with the solar plexus, is the central point of the nervous system of the human body, dividing the sacred from the profane, or the lower from the higher. in western mysticism, once more we learn that the middle grade initiation is called hodos camelioniis, the path of the chameleon. there is here evidently an illusion to this same mystery. we also learn that the middle stage in alchemy is when the liquor becomes opalescent. finally, we note among the visions of the saints one called the univers

f adventures, as frohman said, for death is unavoidable; marriage is a voluntary heroism. that marriage has today become a matter of convenience is the last word of the commercial spirit. it is as if one should take a vow of knighthood to combat dragons--until the dragons appeared. so this poor woman, because she did not understand that respectability is a lie, that it is love that makes marriage sacred and not the sanction of church or state, because she took marriage as an asylum instead of as a crusade, has failed in life, and now seeks alcohol under the same fatal error. wine is the ripe gladness which accompanies valor and rewards toil; it is the plume on a man's lancehead, a fluttering gallantry--not good to lean upon. therefore her eyes are glassed with horror as she gazes uncompreh

ous melissa, of which the great paracelsus thought so highly that he incorporated it as the preparation of his ens melissa vitae, which he expected to be an elixir of life and a cure for all diseases, but which in his hands never came to perfection. then also there are added mint, anise, fennel and hyssop, all holy herbs familiar to all from the treasury of hebrew scripture. and there is even the sacred marjoram which renders man both chaste and passionate; the tender green angelica stalks also infused in this most mystic of concoctions; for like the artemisia absinthium itself it is a plant of diana, and gives the purity and lucidity, with a touch of the madness, of the moon; and above all there is the dittany of crete of which the eastern sages say that one flower hath more puissance in

absinthium itself it is a plant of diana, and gives the purity and lucidity, with a touch of the madness, of the moon; and above all there is the dittany of crete of which the eastern sages say that one flower hath more puissance in high magic than all the other gifts of all the gardens of the world. it is as if the first diviner of absinthe had been indeed a magician intent upon a combination of sacred drugs which should cleanse, fortify and perfume the human soul. and it is no doubt that in the due employment of this liquor such effects are easy to obtain. a single glass seems to render the breathing freer, the spirit lighter, the heart more ardent, soul and mind alike more capable of executing the great task of doing that particular work in the world which the father may have sent them

and ruffle it on the wharves. there is really better fun in life than going to the movies, when you know how to sense reality. there is beauty in every incident of life; the true and the false, the wise and the foolish, are all one in the eye that beholds all without passion or prejudice: and the secret appears to lie not in the retirement from the world, but in keeping a part of oneself vestal, sacred, intact, aloof from that self which makes contact with the external universe. in other words, in a separation of that which is and perceives from that which acts and suffers. and the art of doing this is really the art of being an artist. as a rule, it is a birthright; it may perhaps be attained by prayer and fasting; most surely, it can never be bought. but if you have it not. this will be

ALEISTER CROWLEY ACROSS THE GULF

s were like the sun. they carried me to the river bank where the holy crocodiles were basking; and there they laid me. but when they left me they refrained from the usual enchauntment against the evil spirit of the crocodile; and so for three days i lay without protection. only at certain hours did my mother descend to feed me; and she too was silent, being dressed as a princess only, without the sacred badges of her office. also in the sixth month they exposed me to the sun in the desert where was no shade or clothing; and in the seventh month they laid me in a bed with a sorceress, that fed on the blood of young children, and, having been in prison for a long time, was bitterly an-hungered; and in the eighth month they gave me the aspic of nile, and the royal uraeus serpent, and the dead

reof shall arise in me, even in me across these thousands of years of the whirling of the earth in her course. chapter ii so for many years i grew sleek and subtle in my womans attire. and the old eunuch (who was very wise) instructed me in the art of magic and in the worship of the veiled one, whose priestess was i destined. i remember now many things concerning those strange rituals, things too sacred to write. but i will tell of an adventure that i had when i was nine years of age. in one of the sacred books it is written that the secret of that subtle draught which giveth vision of the star-abodes of duant, whose sight is life eternal in freedom and pleasure among the living, lieth in the use of a certain little secret bone that is in the bear of syria. yet how should i a child slay su

temple. there she stood, and called them one by one; and she lifted but the eye-piece of her veil and looked into their eyes; and dead they fell before her as if smitten of the lightning. but those priests who were friendly to me and loyal to the goddess took that virgin courtesan, and led her in triumph through the city, veiled and crowned as is befitting. now after some days he that guarded the sacred goat of khem died, and they appointed her in his place. and she was the first woman that was thus honoured since the days of the evil queen in the eighteenth dynasty, of her that wearied of men at an age when other women have not known them, that gave herself to gods and beasts. but now they took me to the pool of liquid silver- or so they called it; i suppose it was quicksilver; for i reme

e. but as for me, i wot not what to do; for to me always the veil glittered, and that brighter than the ordinary. yet i said nothing, but went about drooping and sorrowful, as if i were as unfortunate as they. for i would not seem to boast of the favour of the goddess. then they sent to he old magus in the well; and he laughed outright at their beards, and would say no word. also they sent to the sacred goat of khem, and his priestess would but answer "i, and such as i, may be favoured of her" which they took for ribaldry and mocking. a third time they sent to the temple of thoth the ibis god of wisdom. and thoth answered them by this riddle "on how many legs doth mine ibis sand" and they understood him not. but the old high priest determined to solve the mystery, though he paid forfeit wi

e took my head upon her lap, and sang me to sleep; for her voice was like the ripple of the lakes under the wind of spring and like the bubbling of a well and like the tinkling of a fountain through a bed of moss. also she had deep notes like the sea that booms upon a rocky shore. so long, long, long i slept. now when i awoke the nymph had gone; but i took form my bosom a little casket of certain sacred herbs; and casting a few grains into the pool, repaid her for her courtesy. and i blessed her in the name of our dead lady isis, and went on in the strength of that delicious meal for a great way. yet i page 23 gulf.txt wist not what to do; for i was as it were a dead man, although my age was barely two and twenty years. what indeed should befall me? yet i went on; and, climbing a ridge, be

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

purposeless and unenlightened- celibacy that the church espoused. for the orgone of wilhelm reich is just as much leviathan as the kundalini of tantrick adepts, and the power raised by the witches. it has always, at least in the past two thousand years, been associated with occultism and essentially with rites of evil magick, or the forbidden magick, of the enemy, and of satan. and the twisting, sacred spiral formed by the serpent of the caduceus, and by the spinning of the galaxies, is also the same leviathan as the spiral of the biologists' code of life: dna the goddess of the witches the current revival of the cult called wicca is a manifestation of the ancient secret societies that sought to tap this telluric, occult force and use it to their own advantage, and to the advantage of hum

forces outside. the etymology is even dramatic where magick is concerned, and aids us in understand even crowley's system better than we do. as an example, crowley of (or aiwass) ends the book of the law with the words "aum.ha" in the sumero-aryan dictionary by waddell we read that the word aum was known to the sumerians, in almost the same sense that it was, and is, known to the hindus. it is a sacred word, and pertains to the lord of magicians, enki. further, the greek spelling of enki was ea, by which he is most commonly known in the european texts which treat of sumeriology. in the greek alphabet, ea would appear as ha. q.e.d: aum.ha betrays the essential sumerian character of that book. after the initial testimony, we come to the chapter entitles "of the zonei and their attributes, z

nto the planetary spheres and may have something to do with the planetary arrangement of the steps of the ziggurats of mesopotamia, which were seven storeyed mountains. not much is revealed to the potential candidate for initiation as to how these "gates" work, or what he might find there, save to say that the key of one gate lies in mastering the gate before it. the mad arab was either keeping a sacred secret, or found human language inadequate to the task of describing what other initiates in similar systems have expressed in the vague abstractions of the truly illuminated, likening the experience to an lsd trip. the "incantations of the gates" follow, and are probably meant to accompany the preceding chapter, being prayers proper to each of the celestial gates. the "conjuration of the f

nto me! master of the igigi, swing open thy gate! master of the annunaki, open the gate to the stars! ia namrasit! ia sin! ia nanna! bastamaaganasta ia kia kanpa! magabathi-ya nanna kanpa! mashrita nanna zia kanpa! ia mag! ia gamag! ia zagasthena kia! ashtag karelliosh! the invocation of the nebo gate spirit of the swift planet, remember! nebo, custodian of the gods, remember! nebo, father of the sacred writing, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken, and remember! from the gate of the great god nanna, i call to thee! by the name which i was given on the lunar sphere, i call to thee! lord nebo, who does not know of thy wisdom? lord nebo, who does not know of thy magick? lord nebo, what spirit, on earth or in heavens, is not con

to sacrifice to it anew whether in that ceremony or at some other, earlier. raise the copper dagger of inanna of the calling, and declaim the invocation in a clear voice, be it loud or soft: ia mass ssaratu! i conjure thee by the fire of girra the veils of sunken varloorni, and by the lights of shammash. i call thee here, before me, in visible shadow in beholdable form, to watch and protect this sacred circle, this holy gate of (n) may he of the name unspeakable, the number unknowable, whom no man hath seen at any time, whom no geometer measureth, whom no wizard hath ever called call thee here now! rise up, by anu i summon thee! rise up, by enlil i summon thee! rise up, by enki i summon thee! cease to be the sleeper of egurra. cease to lie unwaking beneath the mountains of kur. rise up, f

ALEISTER CROWLEY BOOK OF LIES

raphs 1 and 2, it being evident from this statement that the female body becomes beautiful in so far as it approximates to the male. the female is to be regarded as having been separated from the male, in order to reproduce the male in a superior form, the absolute, and the conditions forming the one absolute. in the last two paragraphs there is a justification of a practice which might be called sacred prostitution. in the common practice of meditation the idea is to reject all impressions, but here is an opposite practice, very much more difficult, in which all are 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

r are to be understood in the most ordinary and commonplace way, without any mystical sense. v.v.v.v.v. is the motto of a master of the temple (or so much he disclosed to the exempt adepts, referred to in liber lxi. it is he who is responsible for the whole of the development of the a'.a. movement which has been associated with the publication of the equinox; and his utterance is enshrined in the sacred writings. it is useless to enquire into his nature; to do so leads to certain disaster. authority from him is exhibited, when necessary, to the proper persons, though in no case to anyone below the grade of exempt adept. the person enquiring into such matters is politely requested to work, and not to ask questions about matters which in no way concern him. the number 41 is that of the barre

le "all this do i believe, and that devoutly "then why do you not worship me "because i am real and your are only imaginary" but the leaves of the forest rustled with the laughter of the wind. said wind and wood "they neither of them know anything" book of lies get any book for free on: www.abika.com 106 [110] commentary( nu) st. hubert appears to have been a saint who saw a stag of a mystical or sacred nature. the stag-beetle must not be identified with the one in chapter 16. it is a merely literary touch. the chapter is a resolution of the universe into tetragrammaton; god the macrocosm and the microcosm beetle. both imagine themselves to exist; both say "you" and "i, and discuss their relative reality. the things which really exist, the things which have no ego, and speak only in the th

r what, provided that it is the one thing that he will not and cannot do [130] commentary( xi) the title is explained in the note. the number of the chapter may refer to the letter book of lies get any book for free on: www.abika.com 126 samech( samech, temperence, in the tarot. i paragraph 1 the real chastity of percivale or parsifal, a chastity which did not prevent his dipping the point of the sacred lance into the holy grail, is distinguished from its misinterpretation by modern crapulence. the priests of the gods were carefully chosen, and carefully trained to fulfill the sacrament of fatherhood; the shame of sex consists in the usurpation of its function by the unworthy. sex is a sacrament. the word virtus means "the quality of manhood. modern "virtue" is the negation of all such qua

ALEISTER CROWLEY BOOK OF THE LAW

the pain of division is as nothing, and the joy of dissolution all. i,31: for these fools of men and their woes care not thou at all! they feel little; what is, is balanced by weak joys; but ye are my chosen ones. i,32: obey my prophet! follow out the ordeals of my knowledge! seek me only! then the joys of my love will redeem ye from all pain. this is so: i swear it by the vault of my body; by my sacred heart and tongue; by all i can give, by all i desire of ye all. i,33: then the priest fell into a deep trance or swoon& said unto the queen of heaven; write unto us the ordeals; write unto us the rituals; write unto us the law! i,34: but she said: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. i,35: this that thou writest is the threefold bo

not assuage thee nor absolve thee. but ecstasy be thine and joy of earth: ever to me! to me! i,54: change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries hidden therein. i,55: the child of thy bowels, he shall behold them. i,56: expect him n ot from the east, nor from the west; for from no expected house cometh that child. aum! all words are sacred and all prophets true; save only that they understand a little; solve the first half of the equation, leave the second unattacked. but thou hast all in the clear light, and some, though not all, in the dark. i,57: invoke me under my stars! love is the law, love under will. nor let the fools mistake love; for there are love and love. there is the dove, and there is the serpent. choose ye wel

f the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshippers: last of some beast, no matter what. iii,25: this burn: of this make cakes& eat unto me. this hath also another use; let it be laid before me, and kept thick with perfumes of your orison: it shall become full of beetles as it were and creeping things sacred unto me. iii,26: these slay, naming your enemies& they shall fall before you. iii,27: also these shall breed lust& power of lust in you at the eating thereof. iii,28: also ye shall be strong in war. iii,29: moreover, be they long kept, it is better; for they swell with my force. all before me. iii,30: my altar is of open brass work: burn thereon in silver or gold! iii,31: there cometh a ric

ALEISTER CROWLEY LIBER 777

hall be taught, and that which cannot be taught may at last be learnt* this is probably true, though in agreement with the statement of the traducer of levi s doctrine and the vilifier of his noble personality. iii 3. as a weary but victorious warrior delights to recall his battles fortisan h c olim meminisse juvabit* we would linger for a moment upon the difficulties of our task. the question of sacred alphabets has been abandoned as hopeless. as one who should probe the nature of woman, the deeper he goes the rottener it gets; so that at last it is seen that there is no sound bottom. all is arbitrary; withdrawing out caustics and adopting a protective treatment, we point to the beautiful clean bandages and ask the clinic to admire! to take one concrete example: the english t is clearly e

s figured a dove as a symbol of the male and female forces. line 15. his attitude suggests f, and he is seated upon the cubic stone, whose sides show the green lion and white eagle. line 16. he is crowned, sceptred, and blessing all in a threefold manner. four living creatures adore him, the whole suggesting a pentagram by its shape. line 17. he is inspired by apollo to prophesy concerning things sacred and progane: represented by a boy with his bow and two women, a priestess and an harlot. line 18. he drives furiously a chariot drawn by two sphinxes. as levi drew it. line 19. before him goeth upright the royal ur us serpent. line 21 [h, f, and g, or sattva, rajas, and tamas. line 23. from a gallows shaped like the letter d hangs by one foot a young fair man. his other leg forms a cross wi

epeating prayers. the ars notoria was condemned by aquinas (cited in yates, art of memory) and various renaissance writers such as erasmus and agrippa (in de vanitate &c; robert turner produced an english translation which was made less than useful by the omission of the figures: this translation has been incorporated into some later mss and printed editions of the lemegeton. 5 in the book of the sacred magic of abramelin the mage (tom. ii cap. xix) are tabulated the names of various evil spirits: chief among these are the four princes and superior spirits, to wit lucifer, leviathan, satan and belial who may perhaps be referred to the elements (i would suggest fire, water, air, earth respectively; immediately below these are eight sub-princes, namely oriens, paimon, ariton, amaimon (vide 7

his book (late 17th century) which as far as i am aware contains the earliest known appearance of the version of the tree of life used by the g.d. and crowley, and in fact most modern western occultists. other tree of life arrangements are discussed by aryeh kaplan in his translation of the sepher yetzirah. appendix: the yi king transliterations of chinese names follow the system used by legge in sacred books of the east, which is not in general current use. note that italicised letters have different phonetic values to non-italicised (k is thin (tenuis) modified guttural consonant, kh aspirated thin modified guttural. b represents the neutral vowel sound. where crowley has tz, legge used a character something like a stylised 3, which i have been unable to find in any of the typefaces i cu

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

s mastered the main principles, he will find his work grow easy "solvitur ambulando" which does not mean "call the ambulance- 10 chapter i the principles of ritual. there is a single main definition of the object of all magical ritual. it is the uniting of the microcosm with the macrocosm. the supreme and complete ritual is therefore the invocation of the holy guardian angel<sacred magic of abramelin the mage; and liber 418, 8th aethyr, liber samekh; see appendix 3> or, in the language of mysticism, union with god< all other magical rituals are particular cases of this general principle, and the only excuse for doing them is that it sometimes occurs that one particular portion

aterless wilderness like krishna, jesus, oedipus, chi. tau. lambda- until the hour when, as the "king's son" or knight-errant, he must win the princess, and set himself upon a strange throne. almost all the legends of heroes imply this formula in strikingly similar symbols. digamma. vau the sun- son. he is supposed to be mortal; but how is this shewn? it seems an absolute perversion of truth: the sacred symbols have no hint of it. this lie is the essence of the great sorcery. osirian religion is a freudian phantasy fashioned of man's dread of death and ignorance of nature. the parthenogenesis-idea 34 persists, but is now the formula for incarnating demi-gods, or divine kings; these must be slain and raised from the dead in one way or another<
solomon the king, where an invocation of horus on this formula is given in full. note the reverberation of the ideas one against another. the formula of horus has not yet been so fully worked out in details as to justify a treatise upon its exoteric theory and practice; but one may say that it is, to the formula of osiris, what the turbine is to the reciprocating engine. iii there are many other sacred words which enshrine formulae of great efficacity in particular operations. for example, v.i.t.r.i.o.l. gives a certain regimen of the planets useful in alchemical work. ararita is a formula of the macrocosm potent in certain very lofty operations of the magick of the inmost light (see liber 813) the formula of thelema may be summarized thus: theta "babalon and the beast conjoined- epsilon

g any operation soever the magician must make a through qabalistic study of it so as to work out its theory in symmetry of perfection. preparedness in magick is as important as it is in war. v it should be profitable to make a somewhat detailed study of the strange-looking word aumgn, for its analysis affords an excellent illustration of the principles on which the practicus may construct his own sacred words. this word has been uttered by the master therion himself, as a means of declaring his own personal work as the beast, the logos of the aeon. to understand it, we must make a preliminary consideration of the word which it replaces and from which it was developed: the word aum. the word aum is the sacred hindu mantra which was the supreme hieroglyph of truth, a compendium of the sacred

each of which is suited to the nature of the several 85 aspects of tiphareth. we may leave the determination of these points to the ingenuity of the student. the most generally useful and adaptable battery is composed of 11 strokes. the principal reasons for this are as follows "firstly, 11 is the number of magick in itself. it is therefore suitable to all types of operation "secondly, it is the sacred number par excellence of the new aeon. as it is written in the book of the law..11, as all their numbers who are of us "thirdly, it is the number of the letters of the word abrahadabra, which is the word of the aeon. the structure of this word is such that it expresses the great work, in every one of its aspects "lastly, it is possible thereby to express all possible spheres of operation, w

ALEISTER CROWLEY MAGICK WITHOUT TEARS

bers are the network of the structure of the universe, and their relations the form of expression of our understanding of it (he gives the numerical value of the letters of the greek alphabet- not copied here- ed) in greek and hebrew there is no other way of writing numbers; our 1, 2, 3 etc. comes from the phoenicians through the arabs. you need no more of greek and hebrew than these values, some sacred words- knowledge grows by use- and books of reference. one cannot set a pupil definite tasks beyond the groundwork i am giving you, and we should find this correspondence taking clear shape of its own accord. you have really more than you can do already. and i can only tell you what the right tasks- out of hundreds- are by your own reactions to your own study and practice "osiris in amennti

ly joy worth while is the joy of continual victory, and victory itself would become as tame as croquet if it were not spiced by equally contin- 35* this passage appears to be a direct hint at the formula of the ix o.t.o, and the preparation of the elixir of life. 53 magic without tears get any book for free on: www.abika.com 95 ual defeat. the purest documents of the white school are found in the sacred books of thelema. the doctrine is given in excellent perfection both in the book of the heart girt with the serpent and the book of lapis lazuli. a single passage is adequate to explain the formula. 7. moreover i beheld a vision of a river. there was a little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, a

to seek after some fantastic ideal, utterly unsuited to our real needs, but to discover the true nature of those needs, to fulfill them, and rejoice therein. this process is what is really meant by initiation; that is to say, the going into oneself, and making one's peace, so to speak, with all the forces that one finds there. it is forbidden here to discuss the nature of the book of the law, the sacred scripture of thelema. even after forty years of close expert examination, it remains to a great extent mysterious; but the little we know of it is enough to show that it is a sublime synthesis of all science and all ethics. it is by virtue of this book that man may attain a degree of freedom hitherto never suspected to be possible, a spiritual development altogether beyond anything hitherto

it use of these vibrations enables one to perform all the classical "miracles) these powers are stupendous: they seem almost beyond imagination to conceive "hic ego nec metas rerum nec tempora pono; imperium sine fine dedi" as vergil, that mighty seer and magician of rome at her perihelion says in his first book of the aenead (vergil whose every line is also an oracle, the leaves of his book more sacred, more significant, more sure than those of the cumaean sibyl) these powers move in dimensions of time and space quite other than those with which we are familiar. their values are incomprehensible to us. to a secret chief, wielding this weapon "the nice conduct of a clouded cane" might be infinitely more important than a war, famine and pestilence such as might exterminate a third part of t

t best, in view of your complete ignorance as to who he is and where you are, to assume the god-form of harpocrates, as being good defence in any case; but of course this will not take you very far. if you are sufficiently curious and bold, you will make up your mind rapidly on this point. this is where your daily practice of the qabalah will come in useful. you run through in your mind the seven sacred planets. the very first of them seems quite consonant with what you have so far seen. everything suits saturn well enough. to be on the safe side, you go through the others; but this is a very obvious case- saturn is the only planet that agrees with everything. the only other possibility will be the moon; but there is no trace noticeable of any of her more amiable magic without tears get an

ALEISTER CROWLEY MEDITATION

f any persons, however powerful or exalted; nor can their force, the force of their great oaths, avail against the weakest oath of the most trivial of beginners. the attempt to interfere with the magical will of another person would be wicked, if it were not absurd. one may attempt to build up a will when sic before nothing existed but a chaos of whims; but once organization has taken place it is sacred. as blake says "everything that lives is holy; and hence the creation of life is the most sacred of tasks. it does not matter very much to the creator what it is that he creates; there is room in the universe for both the spider and the fly. it is from the rubbish-heap of choronzon that one selects the material for a god! this is the ultimate analysis of the mystery of redemption, and is po

ns of the universe. and who is this dog? is it not the name of god spelt qabalistically backwards? and what is this bone? the bone is the wand, the holy lingam! the complete interpretation of the rune is now open. this rime is the legend of the murder of osiris by typhon. the limbs of osiris were scattered in the nile. isis sought them in every corner of the universe, and she found all except his sacred lingam, which was not found until quite recently (vide fuller, the star in the west. let us take another example from this rich storehouse of magick lore. little bo peep she lost her sheep, and couldn't tell where to find them. leave them alone! and they'll come home, dragging their tails behind them "bo" is the root meaning light, from which spring such words as bo-tree, bodhisattva, and b

la" pupil "chesed" mercy, the 4th "emanation" of the absolute "chokmah" wisdom, the 2nd "emanation" of the absolute "choronzon "see" equinox v, the vision and the voice, 10th aethyr "city of the pyramids "see" equinox v, the vision and the voice, 14th aethyr "crux ansata" same as ankh "q.v "daath" knowledge, child of chokmah and binah in one sense; in another, the home of choronzon "dhammapada" a sacred buddhist book "elemental kings "see" 777 "geburah" strength, the 5th "emanation" of the absolute "gunas" three principles "see" bhagadvadgita, sic 777, etc "guru" teacher "hadit "see "liber legis" equinox vii. also "liber 555 "hathayoga pradipika" a book on physical training for spiritual purposes "hod" splendour, the 8th "emanation" of the absolute "kamma" pali dialect of karma "q.v "karma

ALEISTER CROWLEY SEPHER SEPHIROTH

, pleasant m(n existing, stable myyq 161 the heavenly man (lit. the gprimordial h or gexalted h man) h)ly( md) the congregation of the eternal hwhy lhq 162 the sum of the letters of the lesser beard, if n= 14, etc (see 1350) son of the right hand nymynb colour (bc 163 he, the lord god ynd) myhl )wh woman, wife hbqwn 164 the pillars (see 79) mydm( ye shall cleave myqbdx outer; civil (as opposed to sacred) nwcyx 165 strength (ez.3:8) myqzx to make them know (ps. 25:4) m(ydwhl nemo (name of magister templi) hymm( an assembly hc( curse hllq 166 under penalty of law (esp. a fine) nwmm byyx the most high nwyl( 167 the unnameable one (a demon) nwmys) fetters (job 36:8) myqyz 168 the supernal parents h)ly )m)w )b) to cover; protect ppx 169 the accentuator mym+ 170 wand [david fs] staff lqm cup lps

) rkd walk, journey; the path krd [the beginnings of] emanations (cf. 264) yqqwx representations, inscriptions (cf. 264) yqwqx union rwxy number; census; appointed place; commandment dqpm the tarot (cf. 216, 280& 671 +wr+ 226 profound; hidden; the north nwpc eternal foundation of the world: a title of yesod mlw( dwsy 227 long, tall kwr) a piscine, pond; blessing (prov. 10:22) hkrb remember; male (sacred phallus. see s.d. cap. 2) rkz damages, injuries nyqyzn the hooks of the pillars (ex. 27:10, 11) mydwm(h ywwl 228 first-born (cf. 567) rwkb blessed! kwrb the tree of life (cf. 233) myyx c( 230 astonishment hrkh surrounding, encircling pyqm bands, stripes; bindings mydwq( to sparkle, gleam ccn 231 the number of gates of wisdom (the number of permutations of pairs of hebrew letters disregardin

ation hryps 356 expiations, atonements myrwpk a young mule rpw( spirits of the living nyyxd nyxwr 357 iniquity)#wn 358 shame hn#g shiloh shall come (gn. 49:10) hly )by gmessiach h: the messiah xy#m the serpent that initiated eve #xn (taking the three hehs in hwhyh) as concealing the mothers# m, we get iota: alpha: omega) mw)y) the breastplate of the high priest n#x renewed, restored #dwxm 359 the sacred wind my# satan: the adversary n# 360 shin: a tooth ny# the messiah hy#mh the sinew [of the thigh; the weakening (gn. 32:32& cf. hn#h, below. k.d. p.235) h#nh the change; the teaching; the sleep (see k.d. p.235) hn#h thunders mym(r crimson yn# ophir: earth ryp( 361 the arrangement of the sephiroth: 3-6-1 lord of earth (referred to malkuth; cf. 65& 155) cr)h ynd) folk, people (ar; gimpurities

rk, token, sign tw) the precious oil bw+ nm# cursed rwr [noah fs] ark hbt 408 the sapphire stone rypsh nb) this, here (f) t)z attachment, love, desire (deut. 10:15) q#x broken; terrified tx 409 patriarchs )thb) fathers twb) one (f) tx) holy ones #dqh prayer of holiness h#dq 410 liberty; a swallow rwrd visions, imaginations (dan. 4:2) rhrh crucible (as place of refinement) prcm the tabernacle nk#m sacred; saint #wdq holy #dwq he heareth (m# 411 the foundations of the earth cr) ydswm dwelling, habitation )nk#m a temporal order mynmz rds desolation, emptiness (expresses first root of all good) wht palace of delight (referred to tiphareth) nwcr lkyh 412 beth: an house tyb new (ch) tdx white whorl nbl rmc the highest height nwyl( mwr a longing for hw)t 414 azoth, the fluid (initial and final in

ce dx) wzhrwmt wdwxy#)r wtwdx#)r dx, gone is his beginning: one is his individuality: his permutation one h (referred to the points of the hexagram, with the alephs forming the upright triangle, yod in the centre and tau lowermost )tyr)r) and the myhl) said: let there be light, and there was light (gn. 1:3) rw) yhy myhl) rm)yw rw) yhyw proselytes *myrg 814 a shore *pwx outer; civil (as opposed to sacred *nwcyx merciful, compassionate *mwxr 815 silence hqyt# 816 under penalty of law (esp. a fine *nwmm byyx the most high *nwyl( words *myrbd 817 to seize suddenly *p+x the unnameable one (a demon *nwmys) magician *m+rx lights: the urim (see 490 *myrw) 818 the red light *mwd) rw) 820 kaph: the palm [of the hand (fig. notariqon of kteis-phallus *pk cloud *nn( will be exalted *myry a vineyard *mr

ALEISTER CROWLEY TAO TEH KING

med, with absurd naivite, or more often arrogant bigotry, that a chinese writer must either be putting forth a more or less distorted and degraded variation of some christian conception, or utterly puerile absurdities. even so great a man as max muller in his introduction to the upanishads seems only half inclined to admit that the apparent triviality and folly of many passages in these so-called sacred writings might owe their appearance to our ignorance of the historical and religious circumstances, a knowledge of which would render them intelligible. during my solitary wanderings among the mountainous wastes of yun nan, the spiritual atmosphere of china penetrated my consciousness, thanks to the absence of any intellectual impertinences from the organ of knowledge. the tao teh king reve

must mean. this process, having thus taken root in my innermost intuition during those tremendous months of wandering across yun nan, grew continually throughout succeeding years. whenever i found myself able once more to withdraw myself from the dissipations and distractions which contact with civilisation forces upon one, no matter how vigorously he may struggle against their insolence, to the sacred solitude of the desert, whether among the sierras of spain, or the sands of the sahara, i found that the philosophy of lao tze resumed its sway upon my soul, subtler and stronger on each successive occasion. but neither europe nor africa can show such desolation as america. the proudest, stubbornest, bitterest peasant of deserted spain; the most primitive and superstitious arab of the remot

ALEISTER CROWLEY THE HEART OF THE MASTER

his chance. by purity absolves he all his will from every image of ill. in silence he resumes each perfect part to rapture of his heart, his, in whose truth of nature all things are, the still and shining star. iii. the temple of truth the initiation. i, khaled khan, beheld that vision and received this voice upon the holy hill of sidi bou said, in the country now called tunisia, but from of old sacred with many sanctities. thus far it is permitted me to speak freely of that which came to me in my long search for the true wisdom; but to me in my long search for the true wisdom; but to declare the mode of mine initiation, whereby i gained ingress to the place called the temple of truth (but by some dar-el-jalal) it is forbidden. nor may i disclose in what land that house is to be found, mo

ALEISTER CROWLEY THE LAW OF LIBERTY

ilt shall be the whole of the law. i. i am often asked why i begin my letters this way. no matter whether i am writing to my lady or to my butcher, always i begin with these eleven words. why, how else should i begin? what other greeting could be so glad? look, brother, we are free! rejoice with me, sister, there is no law beyond do what thou wilt! ii. i write this for those who have not read our sacred book, the book of the law, or for those who, reading it, have somehow failed to understand its perfection. for there are many matters in this book, and the glad tidings are now here, now there, scattered throughout the book as the stars are scattered through the field of night. rejoice with me, all ye people! at the very head of the book stands the great charter of our godhead "every man an

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

to prepare the ts. they are in a variety of hands, sometimes missing altogether. the accuracy of these interpolations is very high, but not certain. l i b e r a l vel l e g i s sub figura ccxx as delivered by (lxxviii) xciii unto dclxvi with a commentary by t h e b e a s t- to mega therion 666 (part i, comment to chapter i) copyright (c) o.t.o. in the first edition this book is called l. l is the sacred letter in the holy twelve-fold table which forms the triangle that stabilizes the universe. see "liber 418. l is the letter of libra, balance, and 'justice' in the taro. this title should probably be "al "el, as the 'l' was heard of the voice of aiwaz, not seen "al" is the true name of the book, for these letters, and their number 31, form the master key to its mysteries. in order that the

eyond any yet acquired by man. the first chapter al i,1 "had! the manifestation of nuit" the old comment 1. compare ii.1, the complement of this verse. in nu is had concealed; by had is nu manifested. nu being 56 and had 9, their conjunction results in 65, adonai, the holy guardian angel. also hoor, who combines the force of the sun with that of mars. adonai is primarily solar, but 65 is a number sacred to mars. see the "sepher sephiroth ,and "the wake world" in "know om pax" for further details on 65. note moreover, the sixty-five pages of the ms. of liber legis. or, counting nv 56, had 10, we get 66, which is (1-11. had is further the centre of the key-word abrahadabra. the new comment the theogony of our law is entirely scientific, nuit is matter, hadit is motion, in their full physical

ce he is "the fool; he is the 'saviour, being the son who shall trample on the crocodiles and tigers, and avenge his father osiris. thus we see him as the "great fool" of celtic legend, the "pure fool" of act i of "parsifal, and, generally speaking, the insane person whose words have always been taken for oracles. but to be 'saviour' he must be born and grow to manhood; thus parsifal acquires the sacred lance, emblem of virility. he usually wears the 'coat of many colours' like joseph the 'dreamer; so he is also now the green man of spring festivals. but his 'folly' is now not innocence but inspiration of wine; he drinks from the graal, offered to him by the priestess. so we see him fully armed as bacchus diphues, male and female in one, bearing the thyrsus-rod, and a cluster of grapes or

en, are revered; this is folly. the new comment it is a fact of meditation that everything which becomes manifest is instantly recognized as unreal. all perfect unveiling solves, wholly or in part, the equation "something equals 0/0 (see comment on verse 28) adeptship is little more than ability to perceive this 0/0 phase of "something" in respect of larger and larger "somethings. a verse with so sacred a number as 11 is likely to mean very deep things. probably much concerning the function of the fool is concealed in it. it has been shewn in a previous note that the principal gods, and men, that men have adored, are in one way or another represented in the tarot card "the fool. the statement in the text is, superficially, either a platitude or a petulance; neither sounds like the tone of

degree of o.t.o. it could be expressed: phi k- t= 0, where phi- k= 0, and phi and k are both positive integers, which is the general magical formula in our cosmos "come forth- from what are you hiding "under the stars, that is, openly. also, let love be 'under' or 'unto' the body of nuith. but above all, be open! what is this shame? is love hideous, that men should cover him with lies? is love so sacred that others must not intrude? nay 'under the stars, at night, what eye but theirs may see? or, if one see, should not your worship wake the cloisters of his soul to echo sanctity for that so lovely a deed and gracious you have done? al i,13 "i am above you and in you. my ecstasy is in yours. my joy is to see your joy" the old comment 13. this doctrine implies some mystic bond which i imagin

ALEISTER CROWLEY THE OTO GNOSTIC MASS

. 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 apex of this second triangle is a small circular font. repeating, the apex of a third triangle is an upright tomb. ii of the officers of the mass the priest. bears the sacred lance, and is clothed at first in a plain white robe. the priestess. should be actually virgo intacta or specially dedicated to the service of the great order. she is clothed in white, blue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law. two children. they are clothed i

ALEISTER CROWLEY THE QABALAH

f these attributions is lengthy and various: i cannot dwell upon it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate: i go there: if the objects which then appear to my spiritual vision are harmonious therewith, it is a test of their truth. so also, to construct a talisman, or to invoke a spirit. the methods of discovering dogma from sacred words are also numerous and important: i may mention (a) the doctrine of sympathies: drawn from the total numeration of a word, when identical with, or a multiple or submultiple of, or a metathesis of, that of another word (b) the method of finding the least number of a word, by adding (and re-adding) the digits of its total number, and taking the corresponding key of the taro as a key to t

awmyca, which adds up to 358, the number alike of cjn, the serpent of genesis, and the messiah. we thus look for redeeming power in iao, and for the masculine aspect of that power. now we will see how that power works. we have a curious dictionary, which was made by a very learned man, in which the numbers from 1 to 10,000 fill the left hand column, in order, and opposite them are written all the sacred or important words which add up to each number.30 we take this book, and look at 17. we find that 17 is the number of squares in the swastika, which is the whirling disc or thunderbolt. also there is gwj, a circle or orbit; dwz, to seethe or boil; and some other words, which we will neglect in this example, though we should not dare to do so if we were really trying to find out a thing we n

thout exhausting its wonderful harmonics, gives an excellent idea of the way in which qabalistic analysis is conduct. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac and to planets are substituted, and the names of egyptian gods belonging to these are invoked. the christian idea of i.n.r.i. is confirmed by these, while their initials form the sacred word of the gnostics. that is, iao. from the character of the deities and their functions are deduced their signs, and these are found to signal (as it were) the word lux (rwa, which itself is contained in the cross. a careful study of these ideas, and of the table of correspondences, which one of our english brethren is making,31 will enable him to discover a very great deal of matter for

flatus, ignis, aqua, terra; showing the creator as tetragrammaton, the synthesis of the four elements; showing the eternal fiat as the equilibrated powers of nature. but what forbits fecit ignavus animam terrae,35 or any other convenient blasphemy, such as buddha would applaud? why not take our converted jew and restore him to the ghetto with ben, ruach, ab, sheol! ihvh, thora?36 why not take the sacred 'icquj of the christian who thought it meant ihsouj cristoj qeou 'uioj swthr37 and make him a pagan with 'isidoj xarij qhsauroj 'uiwn sofiaj ?38 why not argue that christ in cursing the fig, f.i.g, wished to attack kant s dogmas of freewill, immortality, god? 3. temurah. here again the multiplicity of our methods makes our method too pliable to be reliable. should we argue that lbb= kcc (62

the arguments of the dogmatic qabalah. it is useful for him to go through the arguments b which one can prove that any given number is the supreme. it is the case, the many being but veils of the one; and the course of argument leads one to knowledge and worship of each number in turn. for example. thesis. the number nine is the highest and worthiest of the numbers. scholion a. the number nine is sacred, and attains the summits of philosophy, zoroaster.59 scholion b. nine is the best symbol of the unchangeable one, since by whatever number it is multiplied, the sum of the figures is always 9, e.g. 9 487= 4383. 4+ 3+ 8+ 3= 18. 1+ 8= 9. 58 crowley probably means to the story published as the sorrow of search in time and the gods t.s* the complete dictionary, begun by frater i. a, continued b

ALEISTER CROWLEY THE SWORD OF SONG

les of a central soul, time s sons, judged by eternity. nature is gone our joys, our pains, 435 our little lives and god remains. were this the truth why! worship then were not so imbecile for men! but that s no christian faith! for where enters the dogma of despair? 440 despite his logic s silver flow i must count caird62 a mystic! no! you christians shall not maask me so the plain words of your sacred books behind friend swedenborg his spooks! 445 says huxley63 in his works (q. v) the microcosmic lives change daily in state or body yet you gaily arm a false hegel cap -pie your self, his weapons make him wear 450 false favours of a ladye fayre (the scarlet woman) bray and blare a false note on the trumpet, shout: a champion? faith s defender! out! sceptic and sinner! see me! quail i? 455

false hegel cap -pie your self, his weapons make him wear 450 false favours of a ladye fayre (the scarlet woman) bray and blare a false note on the trumpet, shout: a champion? faith s defender! out! sceptic and sinner! see me! quail i? 455 i cite the little-go. you stare, and have no further use for paley! ascension day 17 mysticism does not need christ. krishna will serve, or the carpenter. the sacred walrus. god, some vestments, and lady wimborne. fearful aspect of john iii. 16. universalism. will god get the bara* slam? eternal life. divergent views of its desirability. buddhist idea. dogma of belief. but if you drink your mystic fill under the good tree igdrasil64 where is at all your use for christ? 460 hath krishna not at all sufficed? i hereby guarantee to pull a faith as quaint an

sun of may. 10 here s now i got a better learning. it s a long lane that has no turning! mad as a woman-hunted urning, the lie-chased alethephilist* sorcery s maw gulps the beginner: 15 in pain s mill neophytes are grist: disciples ache upon the rack. five years i sought: i miss and lack; agony hounds lagoan twist; i peak and struggle and grow thinner, 20 and get to hate the sight of dinner. with sacred thirst, i, soul-hydroptic,1 read levi2 and the cryptic coptic ;3 with anet her-k uaa en ra,4 and atwuynxd arps 25 while good macgregor5 (who taught freely us) bade us investigate cornelius agrippa and the sorceries black of grim honorius and abramelin ;6 while, fertile as the teeming spawn 30 of pickled lax or stickleback, came ancient rituals,7 whack! whack! of rosy cross and golden dawn.8

thinks it funny that i should call upon shu. has he forgotten that the christian god may be most suitably invoked by the name yah? i should be sorry if god were to mistake his religious enthusiasms for the derisive ribaldry of the london gamin. similar remarks apply to el and other hebrai-christian deities. this note is hardly intelligible without the review referred to. i therefore reprint the* sacred books. portion thereof which is germane to my matter from the daily news, june 18, 1901: to the side of a mind concerned with idle merriment (sic) there is certainly something a little funny in mr. crowley s passionate devotion to deities who bear such names as mout and nuit, and ra and shu, and hormakhou. they do no seem to the english mind to lend themselves to pious exhilaration. mr crow

nality. this shows absence of ego, in pali anatta, and will seem to my poor spiritually-mind friends an excuse for a course of action they do not understand, and whose nature is beyond them. 782. christ ascends.82 and i tell you frankly that if he does not come back by the time i have finished reading these proofs, i shall give him up. 783. bell.83 the folios have bun. notes to pentecost 22. with sacred thirst.1 he, soul-hydroptic with a sacred thirst. a grammarian s funeral. 23. levi.2 ceremonial magic is not quite so silly as it sounds. witness the following masterly elucidation of its inner quintessence: the initiated interpretation of ceremonial magic* it is loftily amusing to the student of magical literature who is not quite a fool and rare is such a combination! to note the criticis

ALEISTER CROWLEY EQ I 1

light, and such persons are employed as agents to spread the light according to man's capacity and to revivify the dead letter. through these instruments the interior truths of the sanctuary were taken into every nation, and modified symbolically according to their customs, capacity for instruction, climate, and receptiveness. so that the external types of every religion, worship, ceremonies and sacred books in general have more or less clearly, as their object of instruction, the interior truths of the sanctuary, by which man will be conducted to the universal knowledge of the one absolute truth. the more the external worship of a people has remained united with the spirit of esoteric truth, the purer its religion; but the wider the difference between the symbolic letter and the invisibl

not necessarily to be implicitly relied upon "the yi "k"ing [s.b.e. series, oxford university press "the tao teh "k"ing [s.b.e. series "tannh user" by a. crowley "the upanishads "the bhagavad-gita "the voice of the silence "raja yoga" by swami vivek nanda "the shiva sanhita" 32 "the aphorisms of patanjali "the sword of song "the book of the dead "rituel et dogme de la haute magie "the book of the sacred magic of abramelin the mage "the goetia "the hathayoga pradipika" erdmann's "history of philosophy "the spiritual guide of molinos "the star in the west (captain fuller "the dhammapada [s.b.e. series, oxford university press "the questions of king milinda [s.b.e. series "777. vel prolegomena &c "varieties of religious experience (james "kabbala denudata "knox om pax" 3. careful study of the

r 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 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 alon

sess his thought. he keeps on crying out that there is no difference between a goat and a god, in the hope of hypnotising himself (as it were) into that perception of their identity, which is his (partial and incorrect) idea of how things look from kether. 126 this man performs great magic; very strong medicine. he does really find gold on the midden and skeletons in pretty girls. in abiegnus the sacred mountain of the rosicrucians the postulant finds but a coffin in the central shrine; yet that coffin contains christian rosencreutz who is dead and is alive for evermore and hath the keys of hell and of death. ay! your tiphereth man, child of mercy and justice, looks deeper than the skin! but he seems a ridiculous object enough both to the malkuth man and to the kether man. still, he's the

when we have done that, we may proceed to the next question. it is no good asking it now. 131 "there are purse-proud, penniless ones who stand at the door of the tavern, and revile the guests" we attach little importance to the reverend out-at-elbows, thundering in bareboards chapel that the rich man gets no enjoyment from his wealth. good, then. let us obtain the volume entitled "the book of the sacred magick of abramelin the mage; or the magical writings of that holy illuminated man of god, captain fuller, and carry out fully their instructions. and only when we have succeeded, when we have put a colossal! against our vital? need we inquire whether after all the soldier is not going to develop spinal curvature. let us take the first step; let us sing "i do not ask to see the distant path

ALEISTER CROWLEY EQ I 5

e "pwes" and things in their own houses, 42 in the village; but when they feel religiously inclined, then they go to their monastery. so the great bulk of the thoughts which arise in a monastery are peaceful, and calm, and holy; and this atmosphere of peach and calm and holiness seems to penetrate and suffuse the whole place, till the walls and roof and flooring- nay, more, the very ground of the sacred enclosure- seem soaked with this atmosphere of holiness, like some faint distant perfume that can hardly be scented, and yet that one can feel. it may be that some impalpable yet grosser portion of the thought-stuff thus clings to the very walls of a place: we cannot tell, but certain it is that if you blindfold a sensitive man and take him to a temple, he will tell you that it is a peacefu

these attributions is lengthy and various: i cannot dwell upon it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate: i go there: if the objects which then appear to my spiritual vision are harmonious therewith, it is one test of their truth. so also, to construct a talisman, or to invoke a spirit. the methods of discovering dogma from sacred words are also numerous and important: i may mention("a" the doctrine of sympathies: drawn from the total numeration of a word, when identical with, or a multiple of submultiple of, or a metathesis of, that of another word("b" the method of finding the least number of a word, by adding (and re- adding) the digits of its total number, and taking the corresponding key of the taro as a key to

adds up to 358, the number alike of hb:shin hb:chet hb:nun, the serpent of genesis, and the messiah. we thus look for redeeming power in iao, and for the masculine aspect of that poser. now we will see how that power works. we have a curious dictionary, which was made by a very learned man, in which the numbers 1 to 10,000 fill the left hand column, in order, and opposite them are written all the sacred or important words which add up to each number. we take this book, and look at 17. we find that 17 is the number of squares in the swastika, which is the whirling disc or thunderbolt. also there is hb:nun hb:vau hb:chet, a circle or orbit; hb:dalet hb:vau hb:zain, to seethe or boil; and some other words, 85 which we will neglect in this example, thought we should not dart to do so if we wer

hout exhausting its wonderful harmonies, gives an excellent idea of the way in which qabalistic analysis is conducted. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac an to planets are substituted, and the names of egyptian gods belonging to these are invoked. the christian idea of i.n.r.i. is confirmed by these, while their initials form the sacred word of the gnostics. that is, iao. from the character of the deities and their functions are deduced their signs, and these are found to signal (as it were) the word lux (hb:resh hb:vau hb:aleph, which itself is contained in the cross. a careful study of these ideas,and of the table of correspondences, which one of our english brethren is making, will enable him to discover a very great de

flatus, ignis, aqua, terra; showing the creator as tetragrammaton, the synthesis of the four elements; 91 showing the eternal fiat as the equilibrated powers of nature. but what forbids fecit ignavus animan terrae, or any other convenient blasphemy, such as buddha would applaud? why not take our converted jew and restore him to the ghetto with ben, ruach, ab, sheol- ihvh, thora? why not take the sacred 'iota chi theta upsilon sigma of the christian who thought it meant 'iota eta sigma omicron upsilon sigma chi rho iota sigma tau omicron sigma theta epsilon omicron upsilon 'upsilon iota omicron sigma sigma omega tau eta rho and make him a pagan with"'iota sigma kappa delta omicron sigma chi alpha rho iota sigma theta eta sigma alpha upsilon rho omicron sigma 'upsilon iota omega nu sigma om

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ghtning. yet am i hemmed in by the armies of night, singing, singing prases unto him that is smitten by the thunderbolt of the abyss. is not the sky clear behind the sun? these clouds that burn thee up, these rays that scorch the brains of men with blindness; these are heralds before my face of the dissolution and the night. ye are all blinded by my glory; and though ye treasure in your heart the sacred word that is the last lever of the key to the little door beyond the abyss, yet ye gloss and comment thereupon; for the light itself is but illusion. truth itself is but illusion. yea, these be the great illusions beyond life and space and time. let thy lips blister with my words! are they not meteors in thy brain? back, back from the face of the accursed one, who am i; back into the night

ssence of the aethyr, or of the essence of the seer. and he answers: it is of the essence of him that is called nemo, combined with essence of the aethyr, for from 80 the 1st aethyr to the 15th aethyr, there is no vision and no voice, save for him that is called nemo. and he that seeketh the vision and the voice therein is led away by dog-faced demons that show no sign of truth, seducing from the sacred mysteries, unless his name be nemo. and hadst thou not been fitted, thou too hadst been led away, for before the gate of the 15th aethyr, is this written: he shall send them strong delusion, that they should believe a lie. and again it is written: the lord hardened pharaoh's heart. and again it is written that god tempteth man. but thou hadst the word and the sign, and thou hadst authority

o is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward you by befoulment, by cant, but misunderstanding, and by understanding. this to you who wear the phrygian cap, not as symbol of liberty, o ribald ones, but of sacrifice and victory, of inmost enlightenment, of the soul's

l rituals extant. ii. a complete grimoire of black magic. 4to "with "180 "illustrations, white cloth "extra, with designs in gold on cover" 1910 "post free" 15"s. net" occult science in india, and among the ancients, with an account of their initiations, and the history of spiritism, from the french of louis jacolliot, by willard l. felt. large 8vo "cloth extra, n.d. recent" 6"s" 6"d" book of the sacred magic (the) of abra-melin the mage, as delivered by abraham the jew unto his son lamech, a.d. 1458. translated from the original hebrew into french, and now rendered into english. from a unique and valuable ms, in the "biblioth de l'arsenal" at paris; with copious notes and magical squares of letters. by l. s. macgregor-mathers. 4to, black cloth, magical square on side in gold. 1900 (publis

h elucidatory notes, a copious hermantic vocabulary and index, by a. e. waite. 2 cols. 4to "cloth" 1894 (published "2 12"s" 6"d" jennings (hargrave. the rosicrucians, their rites and mysteries. thick 8vo, 4"th and last edition, revised. half-morocco, t.e.g, n.d" 7"s" 6"d" portion of contents- ever-burning lamps- the hermetic philosophers- the hermetic brethren- mystic history of the fleur-de-lis- sacred fire- fire-theosophy of the persians- ideas of the rosicrucians as to the character of fire- monuments raised to fire-worship in all countries- druidical stones and their worship- the round towers of ireland- cabalistic interpretations by the gnostics- mystic christian figures and talismans- the rosy cross in indian, egyptian, greek, roman, and mediaeval monuments- the great pyramid- myths

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uardian angel: vii. that i will work without attachment: 10 viii. that i will work in truth: ix. that i will rely only upon myself: x. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! all this did i swear and seal with a stroke upon the bell. then i steadily sat down in my asana (or sacred posture) having my left heel beneath my body pressing into the anus, my right sole closely covering the phallus, the right leg vertical; my head, neck, and spine in one straight vertical line; my arms stretched out resting on their respective knees; my thumbs joined each to the fourth finger of the proper hand. all my muscles were tightly held; my breath came steady, slow and even through b

g performed a little business and driven back. will sit down and do asana, etc. 3.20. have started. 3.28. 7 pranayama cycles enough. doubtless the big lunch is a nuisance. i continue meditating simply. 3.36. asana hurts badly, and i can no longer concentrate at all. must take 5 minutes' rest and then persevere. 13 3.41. began again. i shall take "hua allalu alazi lailaha illa hua" for mantra [any sacred sentence, whose constant repetition produces many strange effects upon the mind. ed. if i want one, or: may adonai reveal unto me a special mantra to invoke him! 3.51. broke down again, mantra and all. 3.52- went on meditating in "hanged man posture"[legs 4.14. crossed, arms below head, like the figure of the hanged man in the tarot cards. ed. to formulate sacrifice and pain self- inflicted

mystic journey. he must assuredly drink blood for the sacrament ah! now i see it all so well! the initiator must kill him, osiris; he must rise again as horus and kill the initiator, taking his place in the ceremony thence to the end. a bit awkward technically, but 'twill yield to science. they did it of old by a certain lake in italy! well, all this is dog-faced demon, ever seducing me from the sacred mysteries. i can't go out and kill anybody at this time o'night! we might make a start, 48 though, with a little scourging, torturing, and branding by fire. anything for a quiet life! 11.0. but scourging oneself is not easy with a robe on; and though one could take it off, there is this point to be considered: that one can never (except by a regrettable accident) hurt oneself more than one

question is reduced to the simple problem: am, i, or am i not, going to burst? i got all the sweating and trembling of the body that heart could desire; but no "jumping about like a frog" or levitation. a pity! 11.45. i shall read for a little in the yoga-shastra as a rest. then for the end of the day and the beginning of the ninth day. zoroaster (or pythagoras? informs us that the number nine is sacred, and attains the summit of philosophy. i'm sure i hope so! 11.56. i get into asana and so endeth the eighth lesson."the ninth day" 12.2. thus i began this great day, being in my asana firm and easy, and holding in my breath for a full minute while i threw my will with all my might towards adonai. 12.19. have settled myself for the night. will continue a little, learning the ritual. 97 12.3

ord adonai! and even as the capture is delight, is not the chase also delight? for we are lovers from the beginning, though it pleasure thee to play the syrinx to my pan. 130 is it not the springtide, and are these not the arcadian groves? 5.31. at home; settling to strictest meditation upon adonai my lord; willing his presence, the perfume and the vision, even as it is written in the book of the sacred magick of abramelin the mage. 8.6. soon this became a sleep, though the will was eager and concentrated. the sleep, too, was deep and refreshing. i will go to dinner. 8.22. arrived, with mantra, at the caf de versailles. 9.10. 1/2 doz. marennes, r ble de li vre, citron press i am now able to concentrate off the path for a little. whether this means that i am simply slipping back into the w

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aventura, lully, valentinus, flamel, geber, plotinus, ammonius, iamblichus and dionysius were all devoured with the avidity and greed which youth alone possesses; there was no halting here"'now, master, take a little rest- not he (caution redoubled, step two abreast, the way winds narrowly) not a wit troubled back to his studies, fresher than at first, fierce as a dragon he (soul-hydroptic with a sacred thirst) sucked at the flagon" 234 plunging into the "tenebrae" of transcendental physics, he sought the great fulfilment, and unknowingly in the exuberance of his enthusiasm left the broad road of the valley and struck out on the mountain-track towards that ultimate summit which gleams with the stone of the wise, and whose secret lies in the opening of the "closed eye- the consuming of the

hood. this one we shall meet again under the initials d.a. 2 afterwards known as frater c.s. alchemist of note, introduced him to a mr. c (afterwards, as we shall see, frater v. n. of the order of the golden dawn. this meeting proved all-important, as will be set forth in the following chapter. through c, p. had for the time being laid aside von rosenroth, and was now deep in "the book of the 237 sacred magic of abra-melin the mage" a time of transition was at hand, a spiritual renaissance was about to take place, so little wonder is it that we find p. much like st. augustine lamenting his outward search, and crying with him "i, lord, went wandering like a strayed sheep, seeking thee with anxious reasoning without, whilst thou wast within me. i wearied myself much in looking for thee witho

s: 244 the temple "the temple as arranged in the 0 =0 grade of neophyte in the order of the g. d. in the outer is placed looking towards the hb:heh hb:yod or hb:heh hb:vau hb:heh hb:yod (j.h.v.h) in malkuth of assiah. that is, that as hb:yod and hb:heh answer unto the sephiroth chokmah and binah in the tree,4 unto aba and aima,5 through whose knowledge that of kether may be obtained; even so, the sacred rites of the temple may gradually, and as it were in spite of themselves, raise the neophyte unto the knowledge of his higher self.6 "like the other sephiroth malkuth hath also its subsidiary sephiroth and paths.7 of these ten sephiroth the temple as arranged in the 0 =0 of neophyte includeth only the four lower sephiroth in the tree of life, viz: malkuth, jesod, hod, and netzach, and the o

dept there lies hidden in the blackness the four colours of the earth, in their appropriate positions on the sides. the base only is wholly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols upon the altar represent the forces and manifestations of divine light concentrated in the white triangle of the three supernals. wherefore upon this sacred and sublime symbol is the obligation of the neophyte taken as calling therein to witness the operations of the divine light. the red cross of tiphereth representing 5 =6 is placed above the white triangle; not as dominating 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

s but arouerist. and the invisible station of arouerist may therefore be said to be that of the immediate past hierophant. the officers and the stations of the officers "the hierophant" the place of the hierophant is in the east of the temple on the outer side of paroketh to rule the temple under the presidency of the chiefs. he fills the place of the lord of the path, acting as inductor into the sacred mysteries. his symbols and insignia are: the throne of the east in the path of hb:samekh without the veil. the mantle of bright flame-red; the crown-headed sceptre; the banner of the east; the great lamen "expounder of the sacred mysteries" is the name of the hierophant: and he is aeshuri-st "the osiris in the nether world" illustration "diagram 5. the banner of the east10" this is a banner

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usible and explicable when one considers that a few days ago i was myself unaware of my real personality; and that i am still at times under the influence of insufficiently keen senses "the destiny of a man-cover being a case of exceptional scarcity, he cannot reasonably be bound by everyday morals and conventions. all that hampers him, all that comes in his way to prevent him from fulfilling his sacred duty, must be surmounted and overcome. what is crime in a man is often virtue in a cover" having thus established a sound and most solid base of 373 morality, which could be transmitted as a new gospel for the special use of the men- covers of future times, i opened the second book to put down in it some equally useful aphorisms. but as i took my pencil the white, immaculate page appeared c

ith a graceful, refined literary art that cannot but interest and attract many readers beyond the circles of such as must feel it religiously impossible not to admire them" the "daily telegraph" says "in this slight volume we have the utterances of a devout anonymous roman catholic singer, in a number of songs or hymns addressed to the virgin mary. the author, who has evidently a decided gift for sacred verse and has mastered varied metres suitable to her high themes, divides her poems into four series of thirteen each- thus providing a song for each week of the year. the songs are all of praise or prayer addressed to the virgin, and, though many have a touch of mysticism, most have a simplicity of expression and earnestness of devotion that will commend them to the author's co-religionist

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who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphtatharath, its colours orange (for mercury is the sphere of the sephira hod, 8, yellow, purple, grey, and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate; its sacred animal the snake &c &c. 3. you would then prepare your place of working accordingly. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which is to be found in cornelius 15 agrippa and other books) you would draw in the four colours with s

r, and not for your sake alone. dismiss (from your mind) the impetuous course of the moon, for she moveth always by the power of necessity. the progression of the stars was not generated for your sake. the wide aerial flight of birds gives not true knowledge, nor the dissection of the entrails of victims; they are all mere toys, the basis of mercenary fraud; flee from these if you would enter the sacred paradise of piety, where virtue, wisdom, and equity are assembled "stoop not down unto the darkly splendid world; wherein continually lieth a faithless depth, and hades wrapped in clouds, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss; ever espousing a body unluminous, formless and void "stoop not down, for a precipice lieth beneath the earth, reached

, and therein is established the throne of an evil and fatal force "stay not on the precipice with the dross of matter, for there is a place for thy image in a realm ever splendid "invoke not the visible image of the soul of nature "look not upon nature, for her name is fatal "it becometh you not to behold them before your body is initiated, since by always alluring they seduce the souls from the sacred mysteries "bring her not forth, lest in departing she retain something "the light-hating world, and the winding currents by which many are drawn down- zoroaster. it may be useful here to distinguish once and for all between false and real mystical phenomena; for in the 64 previous section we have spoken of both without distinction. in the "astral visions" the consciousness is hardly disturb

one quietly writing. one feels, too, like the old woman in theresa raquin, dumb and paralysed even while bursting with the tremendous secret. small wonder than if the adepts demand years of training before the things themselves are 75 thought "look not upon the visible image of the soul of nature; for her name is fatality; it becometh not thy body to behold her, until it be first cleansed by the sacred mysteries" the methods most practical and easy of obtaining these states are principally as follow: first, the cultivation of the "magical memory" the practice is to remember the events of the day backwards "i.e, first dinner, then tea, lunch, and breakfast. except, of course, that by this time one has abandoned meals for ever! the memory acquires the habit, and eventually goes on working b

rs which have gone to make one up such as one is, oneself and not another. clearly the omission of a single minute item must alter the whole course of events. consider then, why thus, and not thus "explore the river of the soul, whence, or in what order you have come: so that although you have become a servant to the body, you may again rise to the order from which you descended, joining works to sacred reason" why was i born in england, not in wales? why were my parents just who they were and not others? why did i take to climbing, not to cricket? 76 so for every known fact that concerns one- and all known facts concern one, if only to ask "why do i know this fact" how does it all fit in? it must, for the universe is not insane- that blackness has been passed. who then am i? and why? and

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s. and the flesh of the serpent is the symbol of thy body, which we destroy by water and fire, that it may be renewed before us. and the blood of the serpent is the symbol of the magic of the word messiah, whereby we triumph over nahash. and the all-binding milk is the magical water of thy purification. 182 and the fire which flames over all [assistant lights hell-broth] is the utter power of our sacred rites! come forth! come forth! come forth unto us, spirit of mercury, o taphthartharath. i bind and conjure thee by him that sitteth for ever on the throne of thy planet, the knower, the master, the all-dominating by wisdom, thoth the great king, lord of the upper and the lower crowns! i bind and conjure thee by the great name iahdonhi whose power is set flaming above thy palaces, and rulet

s magic circle: by every power of my soul, of the gods, of the mighty order to which we all belong! i curse thy life and blast thy being! fall, fall down to torment unspeakable! if thou dost not appear then will i complete the fearful sentence of this curse. 188 god will not help thee. thou, thou hast mocked his name [taking the slip of vellum and thrusting it into the magical fire] i bid thee, o sacred fire of art, by the names and powers which gave birth unto the spirit of the primal fire: i bind and conjure thee by every name of god, the vast one, that hath rule, authority and dominion over thee; that thou do spiritually burn, blast, destroy and condemn this spirit taphthartharath, whose name and seal are written herein, causing him to be removed and destroyed out of his powers, places

hou art come, albeit tardily, do i revoke my magic curse, and free thee from all its bonds save only from those that bind thee here [he having appeared, the "assistant magus of art" holds aloft his sword, saying] hear ye, great lord of the hall of dual truth; hear ye, immortal powers of the magic of light, that this spirit taphthartharath hath been duly and properly invoked in accordance with the sacred rites of power ineffable [the "mighty magus of art" now says] o ye great lords of the glory and light of the radiant orb of kokab; ye in whom are vested the knowledge of the mighty powers, the knowledge of all the hidden arts and sciences of magic and of mystery! ye! ye! i invoke and conjure! cause ye this mighty serpent taphthartharath to perform all our demands: manifest ye through him th

t irresistible: to heal the sick, to alleviate pain, to strengthen and to restore to health! 21. ahih. ihshvh. inri. v.h. soror q.f.d.r, i now deliver into thy charge this pure and powerful talisman! see thou well how thou dost acquit thyself herein! keep it with reverence and love as a thing holy! keep it in purity and strength! let the dew of heaven descend upon it in the night season! let this sacred perfume be burnt before it in the heat of day! at frequent times do this; and especially after thou has employed it in a work of love. and if thou dose treat it ill, if thou dost use it unworthily, if thou dost expose it to the gaze of the profane, then let its spirit return unto the god that give it, and let its power be assumed by its evil and averse antithesis to become a dreadful vampir

and that the ultimate result of the hb:shin of hb:shin operation, the highest of the ceremonial operations of the golden dawn, was similar to that of "rising on the planes" having made this important discovery he abandoned his intended experiments in ceremonial divination and alchemy, and towards the close of 1899 retired to the lonely house that he had bought for the purpose of carrying out the sacred operation of abramelin the mage. 206 the adept during the whole of the autumn of 1899 we find p. busily engaged in making all necessary preparations for the great operation. outside these preparations little else was accomplished; and, except for a fragment of a ms. on the "powers of number" no other record of the progress of p. during these three months is forthcoming. this ms, though inte

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9 king's parade& 31 trinity street, cambridge. sole agent for loewe& co.'s celebrated straight grain briar pipes. yenidyeh cigarettes, no. 1 a "a connoisseur's cigarette" these are manufactured from the finest selected growths of 1908 crop, and are of exceptional quality. they can be inhaled without causing any irritation of the throat. sole manufacturer: a. colin lunn, cambridge. hatha yoga "the sacred and secret hindu science of""physical development" a gentleman who has studied many years in india under famous yogis is now ready to take pupils. he offers careful and serious instruction_ both theoretical and practical_ but makes no claim to confer siddhim (magical powers. his sole claim is to teach to others what he has himself learned. his western education has enabled him to restore th

ealed the principles of all the sciences and of all human intellectual progress in the bold calculations of pythagoras; fable abounded in its miracles, and history, attempting to appreciate this unknown power, became confused with fable; it shook or strengthened empires by its oracles, caused tyrants to tremble on their thrones, and governed all minds, either by curiosity, or by fear" book of the sacred magic (the) of abra-melin the mage, as delivered by abraham the jew unto his son lamech, a.d. 1458. translated from the original hebrew into french, and now rendered into english. from a unique and valuable ms, in the "biblioth que de l'arsenal" at paris; with copious notes and magical squares of letters. by l.s.macgregor-mathers. 4to, black cloth, magical square on side in gold. 1900 (publ

o is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward you by befoulment, by cant, by misunderstanding, and by understanding. this to you who wear the phrygian cap, not as symbol of liberty, o ribald ones, but of sacrifice and victory, of inmost enlightenment, of the soul's d

ALEISTER CROWLEY EQUINOX EQ I 3

e hidden and glorious, a flame 50 secretly shooting from the sun. aum! ha_ my destiny is done. the word is spoken and concealed. olympas. i am stunned. what wonder was revealed? marsyas. the rite is secret. olympas. profits it? marsyas. only to wisdom and to wit. olympas. the other did no less. marsyas. then prove both by the master-key of love. the lock turns stiffly? shalt thou shirk to use the sacred oil of work? not from the valley shalt thou test the eggs that line the eagle's nest! climb, with thy life at stake, the ice, the sheer wall of the precipice! master the cornice, gain the breach, and learn what next the ridge can teach! yet_ not the ridge itself may speak the secret of the final peak. olympas. all ridges join at last. marsyas. admitted, o thou astute and subtle-witted! yet

at limitation, yet mr. waite is a really excellent poet withal. all the poems show fine and deep thought, with facility and felicity of expression "the lost word" is extraordinarily fine, both dramatically and lyrically. it seems a pity that mr. waite has no use for william shakespeare! the fact is (whatever george hume barne may say) that mr. waite is (or has) a genius, who wishes to communicate sacred mysteries of truth and beauty; but he is too often baulked by the mental and moral equipment of mr. waite. even so, he only just misses. and i will bet george hume barne a "cr me de menthe" that if mr. waite (even now) will ride on a camel from biskra to timbuktu with an ouled nail and the dancer m'saoud, he will produce absolutely first-rate poetry within six months. enough. but buy the bo

p, dark eyes of her, half slumbrous depths of heavy lidded calm: there's naught i prize of her more than the shrouded silence they embalm. there's all the mystery of an enchanted pool, hid in brown woodlands cool; 130 profound, untroubled, where the lilies grow and the pale lotus sheds her stealing charm: dappled where silent shadows come and go, and all the air is warm with the low melody of the sacred bird sobbing his soul out to the waiting wood, and over all a hush d voice is heard: this place is consecrate to love in solitude. arthur f. grimble 131 the temple of solomon the king a. a. publication in class b. issued by order: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius book ii. continued the sorcerer before we can discuss the operation of the sacred magic

e the spirit appears. this invocation should be of some length, and should rehearse and reiterate the divine and other names consonant with the working. that spirit should now become fully and clearly visible, and should be able to speak with a direct voice (if consonant with his nature. the magician then proclaims aloud that the spirit n hath been duly and properly evoked, in accordance with the sacred rites. 154 u. the magician now addresses and invocation unto the lords of the plane of the spirit to compel him to perform that which the magician shall demand of him. v. the magician carefully formulates his demands, questions &c, and writes down any of the answers that may be advisable. w. the master of evocations now addresses a conjuration unto the spirit evoked, binding him to hurt or

ith their conclusions, and delivers now plainly a succinct and consecutive judgment thereon. u. the diviner gives advice to the consultant as to what use he shall make of the judgment. v. the diviner formulates clearly with what forces it may be necessary to work in order to combat the evil, or fix the good, promised by the divination. w. lastly, remember that unto thee a divination shall be as a sacred work of the divine magic of light, and not to be performed to pander unto thy curiosity regarding the secrets of another. and if by this means thou shalt arrive at a knowledge of another's secrets, thou shalt respect and not betray them. hb:heh book v alchemical processes. a. the curcurbite or the alembic. b. the alchemist. c. the processes and forces employed. d. the matter to be transmute

ALEISTER CROWLEY EQUINOX EQ I 4 2

to warn d.d.c.f; supposing him to be innocent, as he perhaps was, of so black and evil an offence. but as he hesitated a voice entered the body of the sibyl and bade him leave matters alone, which he did. not yet was the cup full. in april he journeyed to london, and the month of may 1903 once again found him amongst the fastnesses of the north in the house he had bought in which to carry out the sacred operation of abramelin. at this point of our history, in a prefatory note to one of frater p.'s note-books, we hind him recapitulating, in the following words, the events of the last four years: in the year 1899 i came to c. house, and put everything in order with the object of carrying out the operation of abramelin the mage. i had studied ceremonial magic, and had obtained very remarkable

t relative to the final result, irrespective of the creed, caste, or sect of the practicer. further, he had proved beyond doubt or quibble, that the terrific strain caused by the eastern breathing exercises was no whit greater or less than that resulting from the acts of worship in an operation of ceremonial magic, that dh ran and the mantra yoga were in effect none other than a paraphrase of the sacred magic and the acts of invocation; and ultimately that the while system of eastern yoga was but a synonym of western mysticism. starting from the root, he had by now crept sufficiently far through the darkness of the black earth to predict a great tree above, and to prophecy concerning a kingdom of light and loveliness; and, as a worm will detect its approach to the earth surface by the warm

similar in shape but similar in substance, and all working for one definite end. thus did frater p. by two years close and unabandoned experiment show, to his own satisfaction, that yoga was nut the art of uniting the mind to a single idea; and that gnana-yoga, raja-yoga, bhakta-yoga and hatha-yoga283 were but one class of methods leading to the same result as attained to by the holy qabalah, the sacred magic, the acts of worship and the ordeals of western ceremonial magic; which again are but subsections of that one art, the art of uniting the mind to a single idea. and, that all these, the union by knowledge, the union by will, the union by love, the union by courage found their vanishing point in the supreme union through silence; that union in which understanding fails us, and beyond w

philosophy wherein everything was in reality brand new" as zunz 335 says. he does not understand it, but he is not alone in this. few understand the qabalah; and therefore few talk sense about the pentateuch. we recommend duff, d. d, to study "a note on genesis" in vol. i, no. 2, the equinox, after which if he still considers it "fancied" we shall be ready to discuss it with him. b. rashith. the sacred sports of siva. printed at the hindu mission press. annas 8. the editor in his preface does not see the objection to gods and especially to siva holding sports, neither do we. but you must play square, even if you are a god; it is not cricket to slay the whole of the opposing eleven each time you are bowled. but perhaps siva had a reputation to keep up; we'll ask kali. vishnu. ritual, faith

onvince us- they are quite bewildering. in fact, they completely reverse our conception of polytheism; for it is we who are the idolators, and not our ancestors; it is we who sacrifice to many gods, and not those little bushmen who felt and saw and lived with the one great spirit. let us therefore mention that the chief points, a few out of a score, that have struck us are- the custom of the mark sacred stone; the universality of horus worship; the startling identity of hieroglyphics, all over the world, with the egyptian; and the symbolism of the great pyramid, and its use as a temple of initiation. a few others, however, do not understand. on p. 80 dr. churchward traces the "bull roarer" back to egypt. but we can find no proofs of these ever having been used there. in australia, as he st

ALEISTER CROWLEY EQUINOX EQ I 4 3

unintelligible without some key wherewith to unlock their meaning "that key is given in thekabbalah" lucifer: a theosophical magazine, intended to bring to light the hidden things of darkness. edited by h. p. blavatsky, mabel collins, and annie besant. vols. i to xvii inclusive. scarce set, 1877 to 1896. with symbolical bookplates of e. d. bacon. 17 vols. 8vo, half calf "net "7 15"s" book of the sacred magic (the) of abra-melin the mage, as delivered by abraham the jew unto his son lamech, a.d. 1458. translated from the original hebrew into french, and now rendered into english. from a unique and valuable ms, in the "biblioth de l'arsenal" at paris; with copious notes and magical squares of letters. by l. s. macgregor-mathers. 4to, black cloth, magical square on side in gold. 1900 (publis

o is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward you by befoulment, by cant, but misunderstanding, and by understanding. this to you who wear the phrygian cap, not as symbol of liberty, o ribald ones, but of sacrifice and victory, of inmost enlightenment, of the soul's

ALEISTER CROWLEY EQUINOX EQ I 4

s an offering unto me. on me fix thy mind; be devoted to me; sacrifice to me; prostrate thyself before me; harmonized thus in the self (atman, thou shalt come unto me, having me as thy supreme goal.39 these last two verses are taken from "the yoga of the kingly science and the kingly secret; and if put into slightly different language might easily be mistaken for a passage out of "the book of the sacred magic" not so, however, the first, which is taken from "the yoga by the s khya" and which is reminiscent of the quietism of molinos and madam de guyon rather than of the operations of a ceremonial magician. and it was just this quietism 35 "shiva sanhita" chap. 1. 36 besides these, there are several lesser known yogas, for the most part variant of the above such as: asht nga, laya, and t ra

the karma yogi vivek nanda writes "he goes through the streets of a big city with all their traffic, and his mind is as calm as if he were in a cave, where not a sound could reach him; and he is intensely working all the time "karma yoga" p. 17 "aum tat sat aum "namo shivaya namaha aum" the pranava aum43 plays an important part throughout the whole of indian yoga, and especially is it considered sacred by the mantra-yogi, who is continually using it. to pronounce it properly the "a" is from the throat, the "u" in the middle, and the "m" at the lips. this typifies the whole course of breath. 71 it is the best support, the bow off which the soul as the arrow flies to brahman, the arrow which is shot from the body as bow in order to pierce the darkness, the upper fuel with which the body as

ion of god, the net with which the fish of pr na is drawn out, and sacrificed in the fire of the atman, the ship on which a man voyages over the ether of the heart, the chariot which bears him to the world of brahman.44 at the end of the "shiva sanhita" there are some twenty verses dealing with the mantra. and as in so many other hindu books, a considerable amount of mystery is woven around these sacred utterances. we read: 190. in the four-petalled muladhara lotus is the seed of speech, brilliant as lightning. 191. in the heart is the seed of love, beautiful as the bandhuk flower. in the space between the two eyebrows is the seed of shakti, brilliant as tens of millions of moons. these three seeds should be kept secret.45 these three mantras can only be learnt from a guru, and are not giv

main in society, but should not have his heart in it. he should not renounce the duties of his profession, caste or rank, but let him perform these merely as an instrument without any thought of the event. by thus doing there is no sin" this is sound rosicrucian doctrine, by the way. 52 "hatha-yoga pradipika" pp. 5, 6. note the similarity of these conditions to those laid down in "the book of the sacred magic" also see "gheranda sanhita" p. 33. 53 "hatha-yoga pradipika" p. 22. on the question of food vivek nanda in his "bhakti yoga" p. 90, says "the cow does not eat meat, nor does the sheep. are they great yogins. any fool may abstain from eating meat; surely that alone give him no more distinction than to herbivorous animals" also see "gheranda sanhita" pp. 34-36. very hungry; before begi

ry eternal unto her, she the twin-breasted that hath encroached even upon the other half of the destroyer "om namo bh vaniya om" filled with the glory of the great light that had arisen in him, for many days p. communed in silence with the vision that days upon days of labour had revealed to him, and then leaving his place of retirement near kandy he journeyed to anhuradhapura, and thence to many sacred shrines and temples throughout the island of ceylon, gathering as he travelled spiritual knowledge, and learning the ancient customs of the people and the manner of their lives. towards the end of november his work in ceylon being accomplished he arrived at madura, and from there he journeyed to calcutta. at this city he remained for about a month, during almost the whole of which time he s

ALEISTER CROWLEY EQUINOX EQ I 6 2

rone, and knock thrice with his spear- butt upon the floor" magister templi "in the shrine, with" mater coeli. capricornus. procul, o procul este profani["he performs the banishing ritual of the pentagram. he next lights the hell-broth and recites" even as the traitor's breath goeth forth, he perisheth by the secret sibilant word that is spoken unto death. even as the profane hand reacheth to the sacred sand, fire consumes him that his name be forgotten in the land. 5 even as the wicked eye seeks the mysteries to spy, so the blindness of the gods takes his spirit: he shall die. even as the evil priest, poisoned by the sacred feast, changes by its seven powers to the misbegotten beast: even as the powers of ill, broken by the wanded will, shriek about the holy place, vain and vague and terr

proceed. magister templi. there was no crackling in the dried leaves [capricornus "joins" aquarius "kneeling" aquarius "and" capricornus. master, we beseech thee to permit the ceremony to proceed. magister templi. there was no heart in the black lamb["all" probationers "join" aquarius "and" capricornus "kneeling] all. master, we beseech thee to permit the ceremony to proceed. magister templi. the sacred python was found dead [mater coeli "comes forward, kneels before" magister templi "thus making the apex to the pyramid of petitioners, rises and plays her petition< then again kneels] magister templi. let the ceremony proceed [mater coeli "returns to her throne" aquarius "rises, and" capricornus "returns to his post and lights the lamp" 12 aquarius "and all present danc

l the subtler soul of light. from these soft splendours of a dream i turn, and seek the self supreme. this world is shadow-shapen of the bitterness of pain. vain are the little lamps of love! the light of life is vain! life, death, joy, sorrow, age and youth are phantoms of a further truth. beyond the splendour of the world, false glittering of the gold, a serpent is in slumber curled in wisdom's sacred cold. life is the flaming of that flame. death is the naming of that name, the forehead of the snake is bright with one immortal star, lighting her coils with living light to where the nenuphar sleeps for her couch. all darkness dreams the thing that is not, only seems. that star upon the serpent's head is called the soul of man. that light in shadows subtly shed the glamour of life's plan

led behind the veil in the east, enthroned upon the altar" mars, aries "and" scorpio "enthroned" bro. capricornus. 4444-1. bro. aries. 1-4444 [mars "reads the twelvefold affirmation from 963 [sor. scorpio "plays a short marital air<veil, and admits probationers and guests["the voice of mars is heard reciting the 91"st psalm of david. bro. aries. let the sacred perfume be kindled upon the altar of mars("does so. sor. scorpio. hail unto the master of the battle! bro. aries. hail unto the leader of the armies of jupiter! bro. capricornus. hail unto the warrior of eternity! bro. mars. hail, brethren [capricornus "returns" 1. let the temple be purified and consecrated [capricornus "does so" 1. are the brethren prepared? 49 bro. aries. they are prepare

sor. scorpio. hail unto the master of the battle! bro. aries. hail unto the leader of the armies of jupiter! bro. capricornus. hail unto the warrior of eternity! bro. mars. hail, brethren [capricornus "returns" 1. let the temple be purified and consecrated [capricornus "does so" 1. are the brethren prepared? 49 bro. aries. they are prepared, master! they are drawn up in military array around the sacred altar. bro. mars. 1. brother capircornus, i command you to perform the ritual of the pentagram. bro. capricornus. fiat("does so. bro. mars. 1. brother aries, i command you to perform the invocation o the holy fire. bro. aries. fiat("goes to altar. 333("erect. i swear by djinn and by shin and by the space between that i will not stir from this place until the fire of god hath flamed upon the

ALEISTER CROWLEY EQUINOX EQ I 6

l be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of the lord of initiation. amen. 22 liber cheth vel vallvm abiegni svb figvra clvi 23 a. a. publication in class a. imprimatur: n. fra a. a. liber cheth vel vallum abiegni svb figvra clvi 1. this is the secret of the holy graal, that is the sacred vessel of our lady the scarlet woman, babalon the mother of abominations, the bride of chaos, that rideth upon our lord the beast. 2. thou shalt drain out thy blood that is thy life into the golden cup of her fornication. 3. thou shalt mingle thy life with the universal life. thou shalt keep not back one drop. 4. then shall thy brain be dumb, and thy heart beat no more, and all thy life sha

adore me who am the eye and the tooth, the goat of the spirit, the lord of creation. i am the eye in the triangle, the silver star that ye adore. 18. i am baphomet, that is the eightfold word that shall be equilibrated with the three. 36 19. there is no act or passion that shall not be a hymn in mine honour. 20. all holy things and all symbolic things shall be my sacraments. 21. these animals are sacred unto me; the goat, and the duck, and the ass, and the gazelle, the man, the woman and the child. 22. all corpses are sacred unto me; they shall not be touched save in mine eucharist. all lonely places are sacred unto me; where one man gathereth himself together in my name, there will i leap forth in the midst of him. 23. i am the hideous god; and who mastereth me is uglier than i. 24. yet i

us god; and who mastereth me is uglier than i. 24. yet i give more than bacchus and apollo; my gifts exceed the olive and the horse. 25. who worshippeth me must worship me with many rites. 26. i am concealed with all concealments; when the most holy ancient one is stripped and driven through the marketplace i am still secret and apart. 27. whom i love i chastise with many rods. 28. all things are sacred to me; no thing is sacred from me. 29. for there is no holiness where i am not. 30. fear not when i fall in the fury of the storm; for mine acorns are blown afar by the wind; and verily i shall rise again, and my children about me, so that we shall uplift our forest in eternity. 31. eternity is the storm that covereth me. 32. i am existence, the existence that existeth not save through its

hat 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 black ravines of ice. i am drowned in the universal thunder; the hours disrupt, the aeons involve. ah! not in any mortal mood ends the great verb we conjugate. from the highest hyberbole she doth swerve in an incommensurable curve, and the

the morning 72 given, and a kiss stolen at night, i want none of your dusty conclaves. i had as lief be a scholar. sir james. if the world were like thee, christendom would perish in a year and a day. thy good knights comrades would row the turkish galleys, and a few prize fools- such as thou- make sport for their emirs or guard their women. jocelyn. and a good thing. i am weary of crusading. the sacred sepulchre is empty- praise god, who performed a miracle to make it so- and we must perforce come and fill thousands more with good christian flesh and blood, that was alive and jolly. let us be off, though! the preceptor sheds dullness as the sun sheds light, alike on the evil and on the good. one, two, three- i'll race you all to sidi khaled["they go off r. toward their horses" jocelyn "si

ALEX SANDERS THE KING OF THE WITCHES

divan bed was stood 011 end, draped with freshly laundered sheets andpositicned between paul and alex, one of the instructions being that they must not be able to-see one anotherthroughout the rituals. invocationswere saidto the egyptian gods hapy, qebehsenuf duamutef and .imset: lord hapy, royal sonofhorus, earth god and lord ofthe north, keeper and guardian of the lungs, with the casting of the sacred salt, fertilize.and sanctify this sacred. ground with thy being, so that we may be strong in all things. lord qebehsenuf, royal son of horus, air god and lord of the west, keeper and guardian of the intestines, with the disturbance of the air with. this music descend from thy cardinal point, purify and sanctify the area of this holy sanctum. lord duamutef, royal son of horus, pire god and l

ea of this holy sanctum. lord duamutef, royal son of horus, pire god and lord of the east, keeper and guardian ofthe stomach, with the burning of the ritual fire before the great mother isis, the all-consuming element, sanctify and purify this.sanctum from all.violations. lord imset, royal son of horus, water god and lord of the south, keeper and guardian of th liver, with the sprinkling of this. sacred water sanctify. and .deanse this holy.sanctum of all its impurities and the vanities of men. cladinwhiterobes which opened down the front, andwith feetbare. they burnt kyphi--incense--during the rites. on the third day, they.prayed to the goddessisis, the earth mother: 0, aset, dark and mighty mother, thou who didst freesethan from his.bondage, thy secret is known to me, therefore bring me

quickerthanjight,rhe charm which created the. forms of being from the motherand which either createth the gods or maketh them to be silent, and which giveth the hearof life unto the gods. nowb<>th menfixed their eyes upon a silver pentacle. the curtains were closed against the winter evening; one candle only burned. earthenware bowls .of olive.oil stood. at each cardinal point. imploring thefour sacred names ofgod, yod, he vau and he, alex and paul recited the [mal proclamation and, at the same time, masturbated, ejecting eheirsperm 011 to the pentacle. as they both slumped hack exhausted from theirlong vigil a baby's cry broke the silence. there on the pentacle; still moist with semen, lay what appeared to be a human baby of normal size except thatit had no navel. nor umbilical cord. and

ecide in council. 20. for a true high priestess realizes thar .gracefully surrendering pride of place is one of the greatest virtues. 21. and that thereby she will return to that pride of place in another life. with greater power and beauty. 22. in the old days, when witchdom extended far. we were free and worshipped in all the greater temples. 23. but in these unhappy times we must celebrate our sacred mysteries in secret. 24. so be it ordained, that none but the wicca may see our mysteries, for our enemies are many and torture loosens the tongue of man. 25. so be it ordained that no coven shall know where th.e next coven bide. 26. or who its members be. save only the priest. and priestess and messenger. 131 27. and there. shall be no communication. between them, save by the messenger of

k to the altar while the high priestess says 'in other religions, the postulate kneels while the priest towers above him, but in the magical art we are taught to be humble and so we kneel to welcome. them' kneeling, she kisses his feet and says 'blessed be thy feet that have brought thee in these ways' she then kisses him just above his knees and says 'blessed be thy knees that shall kneel at the sacred altar' she kisses himjust above his pubic hair and says 'blessed be thy phallus without which we would not be: while she kisses his breast she says,'blessedbethybreast formedin>bea,uty and in strength' she then presses the full length of her body against him'and kisses him on.the lhouth, saying 'blessed be thy lips that shall utter the sacred names: standing hack a pace,.she asks.him 'befor

ALEXANDRIAN BOOK OF SHADOWS OCCULT

council. for a true high priestess realizes that gracefully surrendering pride of place is one of the greatest virtues. 20. and that thereby she will return to that pride of place in another life, with greater power and beauty. 21. security in the old days, when witchdom extended far, we were free and worshipped in all the greater temples. 22. 23. but in these unhappy times we must celebrate our sacred mysteries in secret. so be it ordained that none but the wicca may see our mysteries, for our enemies are many and torture loosens the tongue of man. 24. 25. so be it ordained that no coven shall know where the next coven bide. 26. or who its members be, save only the priest and priestess and messenger. and there shall be no communication between them, save by the messenger of the gods, or

uth if altar is in north. h stands in centre of circle, facing c (and altar. h says: h: in other religions, the postulant kneels, while the priest towers above. but in the art magical we are taught to be humble, and we kneel to welcome her[/him] and we say [kneels] blessed be thy feet, which have brought thee in these ways;[kiss r. foot, then l. foot] blessed be thy knees, that shall kneel at the sacred altar;[kiss r. knee, then l. knee] blessed be thy womb[/phallus, without which we would not be;[kiss above pubes] blessed be thy breasts[/breast, erected in beauty[/formed in strength;[kiss r. breast, then l. breast] blessed be thy lips, that shall utter the sacred names.[kiss on lips [rises] h: now we are going to take your measure. h, aided by another witch of the same gender, stretches a

thou must kneel to death's scourge. it is fate- better so, she said. and she knelt, and death scourged her tenderly. and she cried: i feel the pangs of love. and death raised her, and said: blessed be! and he gave her the fivefold kiss, saying: thus only mayest thou attain to joy and knowledge. and he taught her all his mysteries, and they loved and were one. and she taught him her mystery of the sacred cup which is the cauldron of rebirth. and he gave her the necklace which is the circle of rebirth, and taught her all the magics. for there are three great events in the life of man: love, death and resurrection in the new body; and magic controls them all. for to fulfill love you must return again at the same time and place as the loved one, and you must meet, and know, and remember, and l

nd is unbound whereupon he binds hps as she bound him, leads her about the circle and scourges her as she kneels before the altar. hps rises and hp takes her by the cable-tow to each quarter in turn, saying: hp: hear ye, mighty ones of the east [s, w, n: the twice consecrated and holy n, high priestess and witch queen [high priest and magus, is properly prepared, and will now proceed to erect the sacred altar./font> hp unties hps and says: hp: now again i must beg purification. hps binds him, leads him about the circle and scourges him kneeling before the altar, as before. he stands and is unbound and says: hp: now i must reveal a great mystery, hps stands vefore altar in god position. hp gives her fivefold salute [after he kisses feet, hps opens into goddess position, still holding scourg

middle of the circle with her head to the east and her womb in the shekinah point. hp kneels beside her facing north [at each point marked (s) below he kisses her womb unless instructed otherwise] hp says: hp: assist me to erect the ancient altar, at which in days past all worshipped, the great altar of all things; for in old times, woman was the altar. thus was the altar made and placed; and the sacred point was the point within the centre of the circle. as we have of old been taught that the point within the centre is the origin of all things, therefore should we adore it [kiss] therefore whom we adore we also invoke, by the power of the lifted lance.[touch phallus] o circle of stars [kiss] whereof our father is but the younger brother [kiss] marvel beyond imagination, soul of infinite s

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

the old foundations, and the opportunity to build upon these foundations a structure that will meet the needs of the inner evolving life. three basic facts to be recognised the ideas that are elaborated here find their corroboration in certain facts that are stated in the occult literature now extant. these facts are three in number, and are as follows (a) in the creation of the sun and the seven sacred planets composing our solar system, our logos employed matter that was already impregnated with particular qualities. mrs. besant in her book "avataras (which some of us think the most valuable of all her writings, because one of the most suggestive, makes the statement that "our solar system is builded out of matter already- 4- initiation, human and solar copyright 1998 lucis trust existin

stion anent initiation is one that is coming more and more before the public. before many centuries pass the old mysteries will be restored, and an inner body will exist in the church the church of the period, of which the nucleus is already forming wherein the first initiation will become exoteric, in this sense only, that the taking of the first initiation will, before so very long, be the most sacred ceremony of the church, performed exoterically as one of the mysteries given at stated periods, attended by those concerned. it will also hold a similar place in the ritual of the masons. at this ceremony those ready for the first initiation will be publicly admitted to the lodge by one of its members, authorised to do so by the great hierophant himself. four words defined. when we speak of

apparent as we proceed. secondly, that these forces, demonstrating in our planetary scheme through those great personalities who compose the hierarchy, link it and all that it contains with the greater hierarchy which we call solar. our hierarchy is a miniature replica of the greater synthesis of those self-conscious entities who manipulate, control, and demonstrate through the sun and the seven sacred planets, as well as the other planets, greater and smaller, of which our solar system is composed. thirdly, that this hierarchy of forces has four pre-eminent lines of work: to develop self-consciousness in all beings. the hierarchy seeks to provide fit conditions for the development of self-consciousness in all- 14- initiation, human and solar copyright 1998 lucis trust beings. this it pro

the responsibility of ascertaining for himself their falsity or truth. chapter iv the founding of the hierarchy its appearance on the planet. it is not sought, in this book, to deal with the steps which led to the founding of the hierarchy on the planet, nor to consider the conditions preceding the advent of those great beings. this can be studied in other occult books in the occident, and in the sacred scriptures of the east. suffice it for our purpose to say that in the middle of the lemurian epoch, approximately eighteen million years ago, occurred a great event which signified, among other things, the following developments: the planetary logos of our earth scheme, one of the seven spirits before the throne, took physical incarnation, and, under the form of sanat kumara, the ancient of

sert, called in the ancient books the "white island" it exists in etheric matter, and when the race of men on earth have developed etheric vision its location will be recognised and its reality admitted. the development of this vision is rapidly coming to pass, as may be seen from the newspapers and the current literature of the day, but the location of shamballa will be one of the latest etheric sacred spots to be revealed as it exists in the matter of the second ether. several of the masters in physical bodies dwell in the himalaya mountains, in a secluded spot called shigatse, far from the ways of men, but the greater number are scattered all over the world, dwelling in different places in the various nations, unrecognised and unknown, yet forming each in his own place a focal point for

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

in the human kingdom. the goal for the evolution of man is group consciousness, as exemplified by a planetary logos. 2(2) the goal for the planetary logos is god consciousness, as exemplified by the solar logos. 7. the solar logos is the sum-total of all the states of consciousness within the solar system. 3(3) stanzas of dyzan stanza i the secret of the fire lieth hid in the second letter of the sacred word. the mystery of life is concealed within the heart. when the lower point vibrates, when the sacred triangle glows, when the point, the middle center, and the apex, connect and circulate the fire, when the threefold apex likewise burns, then the two triangles the greater and the lesser merge into one flame, which burneth up the whole. stanza ii "aum" said the mighty one, and sounded for

and the apex, connect and circulate the fire, when the threefold apex likewise burns, then the two triangles the greater and the lesser merge into one flame, which burneth up the whole. stanza ii "aum" said the mighty one, and sounded forth the word. the sevenfold waves of matter resolved themselves, and varied forms appeared. each took its place, each in the sphere ordained. they waited for the sacred flood to enter and to fill. the builders responded to the sacred sound. in musical collaboration they attended to the work. they built in many spheres, beginning with the third. upon this plane their work commenced. they built the sheath of atma and strung it to its primary- 13- a treatise on cosmic fire copyright 1998 lucis trust "aum" said the mighty one "let now the work proceed. let the

to its primary- 13- a treatise on cosmic fire copyright 1998 lucis trust "aum" said the mighty one "let now the work proceed. let the builders of the air continue with the plan" the deva-lord and builders upon the plane of air worked with the forms within that sphere which is reckoned mainly theirs. they wrought for union, each in his group assigned. the moulds grew fast beneath their hands. the sacred plane of juncture, the fourth great plane, became the sphere within the greater circle which marked the goal for man "aum" said the mighty one, he breathed forth to the fifth, the plane which is the burning-ground, the meeting place for fire. this time a cosmic note is heard beneath the sound systemic. the fire within, the fire without, meet with the fire ascending. the guardians of the cos

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 not" they said "remove from without the fire" faster revolved the greater wheel, blue white emerged the flame. the sons of god again ca

sons of god again arose, and sought within the flame "the form sufficeth not" they said "remove from without the fire" faster revolved the greater wheel, blue white emerged the flame. the sons of god again came down and a lesser wheel revolved. seven times the revolution, and seven times great the heat. more solid grew the formless mass, and deeper sank the stone. to the heart of inmost fire the sacred stone went down. this time the work was better done, and the product more perfected. at the seventh 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

ALICE A BAILEY05 THE LIGHT OF THE SOUL

r the sound of all forms existing in physical plane substance, and as is usually known, it is sounded on the fundamental note "fa" it is a note with which the white occultist has nothing to do, for his work is concerned not with the increase of tangibility but with the demonstration of the subjective or the intangible. this is the word of the third aspect, the brahma or holy ghost aspect. ii. the sacred word. this is the word of glory, the aum. this is the pranava, the sound of conscious life itself as it is breathed forth into all forms. it is the word of the second aspect, and just as the word of nature when rightly emanated provides the forms which are intended to reveal the soul or second aspect, so the pranava, when rightly expressed, demonstrates the father or spirit through the medi

ntuition. iii. the lost word. the idea of this lost word has been preserved for us in masonry. it is the word of the first aspect, the spirit aspect, and only the initiate of the third degree can truly begin the search for this word for only the freed soul can find it. this word concerns the highest initiations and it is profitless for us further to consider it. the following statements about the sacred word can therefore be made and should be studied with care- 35- the light of the soul copyright 1998 lucis trust 1. the aum is the word of glory, and is the christ in us, the hope of glory. 2. the word when rightly apprehended causes the second, or christ aspect of divinity to shine forth resplendently. 3. it is the sound which brings into manifestation the incarnated soul (macrocosmic or m

opyright 1998 lucis trust 10. the guru or master who leads a pupil up to the door of initiation and who watches over him in all the initial and subsequent tests and processes likewise represents the word, and through the scientific use of this great sound he produces a certain stimulation and vitalisation in the centres of the disciple, thus rendering certain developments possible. more about the sacred word is not advisable to add here. enough has been given to indicate to the aspirant its purpose and potency. there will have to be communicated in other ways and at other times further information as the student through study and self initiated effort arrives at just conclusions. it might be added, that this great word, when meditated upon, gives the clue to the true esoteric meaning of th

inertia is due to the lethargic condition of the "vesture of consciousness" which we call the mental body and to the heavy rate of rhythm found in most people. that is the reason why raja yoga necessarily makes a greater appeal to mental types than to pure devotees, and it accounts for the fact that those whose mental bodies are well equipped and actively used can more quickly be trained in this sacred science. for the majority of people, the awakening of the mental body, the development of an intellectual interest, and the substitution of mind control in place of control by the emotions has to precede any later realisation of the need of soul culture. the apparatus of thought must be contacted and used before the nature of the thinker can be intelligently appreciated. when this is realis

g: 1. the aspirant may regard each centre symbolically as a lotus. 2. this lotus is formed of energy units moving or vibrating in a specific manner and these vibration-waves assume the forms we call the petals of the lotus. 3. each lotus consists of: a. a certain number of petals, b. a pericarp or supporting calyx, c. a centre of pure white light called the "jewel" 4. each centre corresponds to a sacred planet, the body of manifestation of one of the seven heavenly men. 5. every centre has to be developed through the use of the word. this word is aum and it must appear in the vibrant centre eventually. when it shines forth perfectly within the wheel then that centre has perfectly awakened. 6. certain of the qualities of the sun are the qualities of the centres- 51- the light of the soul co

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

its emanation into the world of forms. it is the central dynamic energy which is responsible for the subjective activity."12(66) it is this process of arriving at the reality behind each and every form which is the result of meditation with seed. it involves the realization of these three aspects of the divine life. this is why students are advised to take some specific words or a verse from some sacred book for their meditation so as to train them in their power to get behind the form of the words and so to arrive at the true meaning- 51- from intellect to intuition copyright 1998 lucis trust we have penetrated into the world of causes; we have to seek to apprehend the plan as it exists in the mind of god and as it expresses itself through the love, emanating from the heart of god. is it

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

s duty and discouraged as he seeks to balance himself between the pairs of opposites. his prayer then should be the famous prayer of india, uttered by the heart, comprehended by the head, and supplemented by an ardent life of service to humanity "unveil to us the face of the true spiritual sun, hidden by a disk of golden light, that we may know the truth and do our whole duty as we journey to thy sacred feet" as he perseveres and struggles, surmounts his problems and brings his desires and thoughts under control, the second field of knowledge is revealed knowledge of the self in the spiritual body, knowledge of the ego as it expresses itself through the medium of the causal body, the karana sarira, and awareness of that source of spiritual energy which is the motivating impulse behind the

onsider. let him list the factors which he feels he needs to take into account as he seeks to decide his evolutionary standpoint. the result of this response is a reorientation of the lower man in order to produce a synthesis of the three and the one so that the work of the four may proceed. here you have the reflection consummated in the microcosm of that with which the solar logos started, the "sacred four" of the cosmos; man in his turn becomes a "sacred four" spirit and the three of manifestation- 45- a treatise on white magic copyright 1998 lucis trust four words should be pondered upon here: 1. communication 2. response 3. reorientation 4. union the old commentary expresses it in the following terms "when communion is established, words are forthwith used, and mantric law assumes its

mits its energies. the plans can then mature according to divine purpose and proceed with their building activities "in the light. the point of egoic and lunar contact emits ever the point of light, as we have seen from our rules for magic, and that has its focus at the point in the sutratma which has its correspondence in the light in the head of the aspirant. 3. the period wherein he sounds the sacred word and blending it with the voice of the ego or soul sets in motion mental matter for the building of his thought form. it is the man on the physical plane who now sounds the word, and he does it in four ways: a. he becomes the word incarnated, and endeavours "to be what he is" b. he sounds the word within himself, seeking to do it as the soul. he visualizes himself as the soul breathing

study and answer the following questions in the light of their souls, and to their higher selves make reply. 1. do you feel you have reached the stage wherein you can: a. eliminate the meditation form as you now have it. b. enter with relative facility into the state of contemplation. c. recognize the vibration of your own soul- 75- a treatise on white magic copyright 1998 lucis trust 2. does the sacred word mean anything to you, and could you formulate clearly the reason you sound it? 3. are you anxious to proceed in this work because your personality aspires, or because your soul is beginning consciously to utilize its mechanism? in connection with this last question, a close analysis is called for, and i conjure you to speak truth to yourself and thus clearly ascertain the true position

r nor for those who have their eyes only on outward conditions and overlook the underlying causes. leadership does not come to those who place the personal self and its position and power before the good of the group. it comes enduringly to those who seek nothing for the separated self, to those who lose themselves in the good of the whole. to resume our consideration of the aum. the sound or the sacred word when correctly used has various effects which might be touched upon here. om sounded forth, with intent thought behind it, acts as a disturber, a loosener of the coarse matter of the body of thought, of emotion, and of the physical body. when sounded forth with intense spiritual aspiration behind it, it acts as an attractive medium, and gathers in particles of pure matter to fill the p

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

ten basic propositions section two i. the seven creative builders the seven rays ii. the rays and the kingdoms in nature iii. the rays and man iv. some tabulations on the rays volume ii i. the egoic ray ii. the ray of the personality i ii. humanity today volume iii i. the zodiac and the rays- 1- copyright 1998 lucis trust ii. the nature of esoteric astrology iii. the science of triangles iv. the sacred and non-sacred planets v. the three major constellations vi. the three crosses vii. the rays, constellations and planets volume iv i. the basic causes of disease ii. the basic requirements for healing i ii. the fundamental laws of healing volume v i. stanzas for disciples ii. the fourteen rules for disciples and initiates i ii. the rays and the initiations- 2- a treatise on the seven rays

word symbols. let me point out also that all statements which i may make are in relation to our particular planet and couched in terms that can be understood by the humanity which our planet has produced. the work, as i outline it, constitutes only a fraction of the work undertaken by these beings; they each have their own purpose and radius of influence, and as our earth is not one of the seven sacred planets (nor the body of manifestation of one of the basic seven rays, they have purposes and activities in which our earth plays only a minor part. 4. the lord of harmony, beauty and art. the main function of this being is the creation of beauty (as an expression of truth) through the free interplay of life and form, basing the design of beauty upon the initial plan as it exists in the min

ance in order to produce a specific intent through the method of the evolutionary process. a. the three rays of aspect. we shall now express the ray purpose in the form of an ancient teaching preserved on leaves that are so old that the writing is slowly fading. i now translate it into modern language though much is lost thereby. the first purpose of deity ray i. will or power. behind the central sacred sun, hidden within its rays, a form is found. within that form there glows a point of power which vibrates not as yet but shines as light electric. fierce are its rays. it burns all forms, yet touches not the life of god incarnate. from the one who is the seven goes forth a word. that word reverberates along the line of fiery essence, and when it sounds within the circle of the human lives

n from a study of these names. the unveiled magician the worker in the magical art the creator of the form the bestower of light from the second lord the manipulator of the wand the watcher in the east the custodian of the seventh plan the invoker of wrath the keeper of the magical word the temple guardian the representative of god the one who lifts to life the lord of death the one who feeds the sacred fire the whirling sphere the sword of the initiator- 61- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the divine alchemical worker the builder of the square the orienting force the fiery unifier the key to the mystery the expression of the will the revealer of beauty this ray lord has a peculiar power on earth and on the physical plane of divine m

lity, produce cyclically the manifested world; they work together in the closest union and harmony, and cooperate intelligently with the plan of which they are the custodians. they are the seven builders, who produce the radiant temple of the lord, under the guidance of the mind of the great architect of the universe. five: each ray life is predominantly expressing itself through one of the seven sacred planets, but the life of all the seven flows through every planet, including the earth, and thus qualifies every form. on each planet is a small replica of the general scheme, and every planet conforms to the intent and purpose of the whole. six: humanity, with which this treatise deals, is an expression of the life of god, and every human being has come forth along one line or other of the

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

n order to safeguard man from forgetfulness of god, as he drew nearer to his own latent and essential divinity as a son of the father. the study of the relationships of these different faiths, and the manner in which they prepare for and complement each other, is of the deepest interest. this our western theologians have often forgotten. christianity may and does preserve secret within itself the sacred teaching, but it inherited that teaching from the past. it may personalise itself through the instrumentality of the greatest of the divine messengers, but the way of that messenger had been prepared beforehand, and he had been preceded by other great sons of god. his word may be the life-giving word for our western civilisation, and may embody the salvation which had to be brought to us, b

he same name. the mother of bacchus was myrrha; the mother of mercury or hermes was myrrha or maia; the mother of the siamese saviour sommona cadom was called maya maria, i.e `the great mary; the mother of adonis was myrrha; the mother of buddha was maya; now, all these names whether myrrha, maia or maria, are the same as mary, the name of the mother of the christian saviour. the month of may was sacred to these goddesses, so likewise is it sacred to the virgin mary at the present day. she was also called myrrha and maria, as well as mary."37 in the symbolic language of esotericism, a cave is regarded as the place of initiation. this has always been so, and a very interesting study of the initiatory process and of the new birth could be made if the many references in the ancient writings t

her knee. mercury and aesculapius, bacchus and hercules, perseus and the dioscuri, mithras and zarathustra were all of divine and human birth."41 it is apposite to recall that the cathedral of notre dame in paris is built upon the ancient site of a temple of isis, and that the early church very frequently availed itself of a so-called heathen opportunity to determine a christian rite or a day of sacred remembrance. even the establishing of christmas day on december 25th was so determined. the same writer quoted above tells us that "on the fixing of the 25th december as the birthday of jesus, williamson has the following `all christians know that the 25th december is now the recognised festival of the birth of jesus, but few are aware that this has not always been so. there have been, it i

star in the constellation virgo is called spica; it is to be found in the "ear of corn (sign of fertility) which the virgin holds. bethlehem means the "house of bread" and there is therefore an obvious connection between these two words. this constellation is also composed of three stars in the shape of a cup. this is the true holy grail, that which contains the life blood, the repository of the sacred and the holy, and that which conceals divinity. these are astronomical facts. the interpretation of the symbolism attached from ancient days to these constellations is as old as religion itself. whence came the signs, and how the meanings and symbols associated with them came into being, is lost in the night of time. they have existed in men's minds and thoughts and writings for thousands o

west stands the cosmic christ upon what is called "the fixed cross of the heavens" upon this cross god is eternally crucified "the sky is mystically spoken of as the temple and the eternal consciousness of god. its altar is the sun, whose four arms or rays typify the four corners or the cardinal cross of the universe, which have become the four fixed signs of the zodiac, and as the four powerful sacred animal signs, are both cosmical and spiritual. these four are known as the consecrated animals of the zodiac, while the signs themselves represent the basic fundamental elements of life, fire, earth, air and water."6 these four signs are taurus, leo, scorpio and aquarius, and they constitute pre-eminently the cross of the soul, the cross upon which the second person of the divine trinity is

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

apprehended and expressed by one of the planetary logoi who is (in his place and term of office) conditioned and- 3- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust limited by his own peculiar point in evolution. a seventh part of the unfolding plan is being expressed by our particular planetary life, and because this great being is not one of the seven sacred lives and is therefore not expressing himself through one of the seven sacred planets, the plan as unfolded upon the earth is a part of a dual expression of purpose, and only as another non-sacred planet reaches its consummation can the whole plan for the earth be realised. this may not be easily understood, for, it has been said, only those who are initiate can grasp some of the significan

n wall and enter into pain' the lord of life returned. he liked it not, and hence the pain" the same conditions which blend the law of sacrifice with pain and sorrow and difficulty are found also on the planet mars and on the planet saturn. they are not found on the other planets. those who have read the secret doctrine and a treatise on cosmic fire with understanding know that our earth is not a sacred planet. however, saturn, mars and our earth constitute, in a curious esoteric manner, the personality of a stupendous ray life, whose energy is that of the third ray. there are, as has been stated elsewhere, seven sacred planets but ten planetary schemes, and in three cases (those of the three major rays) three planets constitute the personality of each ray life. some esoteric thinkers beli

998 lucis trust souls and bodies. this is an occult platitude and well known, but the re-emphasis of the well known truth will sometimes serve to bring home to you its exactitude. the second illustration which may perhaps make clearer the meaning and purpose of this law, and which will be of deep interest to esotericists, is to be found in connection with the symbol that specifies this law in the sacred records and in the archives of the lodge. it is the symbol of the two balls of fire and the triangle. this has not only a planetary and cosmic significance, but has a very definite relation to the individual unfoldment (in the physical body) of the spiritual life of the disciple. let me put it very simply. students know that there are in the head two centres, the ajna centre and the head ce

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ts of illusion and of separateness, and the realisation of fusion, will assume correct proportions in your minds. a. next, as a group, say the great invocation three times "let the forces of light bring illumination to mankind. let the spirit of peace be spread abroad. may men of goodwill everywhere meet in a spirit of cooperation. let power attend the efforts of the great ones" b. then sound the sacred word, the o.m. three times. c. close with the prayer of the personality to the soul "may the words of my mouth and the meditation of my heart be always acceptable in thy sight, oh soul, my lord and my redeemer" part vii the need for telepathic sensitivity in every group, composed of disciples, is based upon three necessities; i would like you to understand this more clearly. 1. the cultivat

e minutes to alignment consciously achieved and to the withdrawing of your consciousness to as high a point as possible. 2. then take five minutes for complete silence, of both the inner and the outer man. the- 174- discipleship in the new age- volume i copyright 1998 lucis trust breathing, if correctly followed, should greatly aid in this. 3. then inaudibly and in the achieved silence, sound the sacred word, the o.m, listening as you sound it, and imagining it as being sounded by the soul. the soul breathes out the sound and passes it through all three bodies and thus out into the world of men, carrying love and power. 4. on receipt of these instructions and having in mind their general tenor, choose six short passages which should constitute your seed thoughts for the next six months. ch

working. the objective of this exercise is to integrate the three centres above the diaphragm, and so make the personality more magnetic, and more definitely responsive to the radiation of the soul. for your meditation work i suggest 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 yel

ht 1998 lucis trust and there meditating upon the following words "i am the way myself, the door am i. i am the golden path and in the light of my own light i tread the way: i enter through the door. i turn and radiate" 4. you can then carry forward your own meditation, though refraining from any use of mantrams and from visualisation exercises other than those indicated above by me. 5. sound the sacred word again, breathing it out upon the world from the highest point in your consciousness that seems to you possible. attempt this meditation once a day for the next few months as it will form the basis of the meditation which i can later give you. january 1935 brother of ancient days: i can indicate to you the line of activity by which you can best aid in this group activity, and this is th

tia drag you down and set weights upon your feet. the work to be done is steadily increasing, brother of old, and you are needed in that work and needed more dynamically than heretofore. grasp that idea and stand steadily with me in the work i seek to do. be ready to give of your wisdom and power to unfold and teach when the need arises. in your early work in meditation you were told to sound the sacred word seven times consecutively. i wish you to take up now a sevenfold work upon the centres because some synthetic work will be helpful to you. i will not here outline it in detail as it is planned for individual need and is better not committed to writing for all to read. you will receive the needed instructions directly. follow them with care and watch for the vitalisation of the physical

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

rpretation as constituting the great illusion. the dweller on the threshold is usually regarded as presenting the final test of man's courage, and as being in the nature of a gigantic thoughtform or factor which has to be dissipated, prior to taking initiation. just what this thoughtform is, few people know, but their definition includes the idea of a huge elemental form which bars the way to the sacred portal, or the idea of a fabricated form, constructed sometimes by the disciple's master to test his sincerity. some regard it as the- 14- glamour: a world problem copyright 1998 lucis trust sum total of a man's faults, his evil nature, which hinders his being recognised as fit to tread the path of holiness. none of these definitions, however, give a true idea of the reality. i would point

events the appearance of the glamour (naming it. the power of the light negates the quality of the glamour from affecting me. the power of the light destroys the life behind the glamour. the saying of these three sentences constitutes an affirmation of power and of purpose and must be enunciated at a point of tension, with the mind held in steadiness and with a positive orientation. 11. again the sacred word is sounded with intent to produce what in occult parlance is called an "act of penetration; the light is then seen accomplishing three things: a. making a definite impact upon the glamour. b. penetrating the glamour and being absorbed by it. c. dissipating it slowly; as time elapses the glamour will never again be so powerful and will eventually disappear altogether. 12. this is follow

imed and spaced according to the wish of the teacher. where there is persistence in effort, results will be achieved and these will usually be undesirable because the average teacher emphasises the technique of the breath and not the ideas which upon the energy which that breath engenders should take form in the life of the disciple. the entire science of the breath is built around the use of the sacred word, the om. the use of the word is intended to be confined to those aspirants who are earnestly pledged to tread the way, but it has been passed on and its use enjoined by many unscrupulous teachers, particularly those swamis who come from india, pose as holy men and get the silly women of the occident into their clutches. the word is then used with no spiritual intent but simply as a sou

and to know with surety what he is doing; it brings the centres, one by one, to a point of spiritual responsiveness and then establishes the ordered and cyclic rhythm of a controlled lower nature. that breathing exercises may eventually find a place in the training of the disciple is true and possible, but they will be self-initiated as a result of rhythmic living and a constant right use of the sacred word, the om. when, for instance, a disciple in meditation sounds the om seven times, it is the equivalent of a breathing exercise; when he can send the energy thus generated on the wings of conscious planned thought to one or other of the centres, he is bringing about changes and readjustments within the mechanism which handles force, and when this can be carried out with ease and with the

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ish, of imprint, and therefore of some form of knowledge. this is the simplest statement of the elementary mechanics of the process. this indicates, likewise, the most elementary comprehension of the thought covered so frequently by the bhagavad gita in the words which we have translated in the west by the terms: the knower, the field of knowledge, and the known. you have oft been told that every sacred book, such as the bhagavad gita, for instance, has various interpretations, dependent upon the point in evolution of the reader, or seeker after truth. this interpretation of the bhagavad gita in terms of communicator, communication and communicant still demands elucidation, and in the idea which i have above conveyed to you, i have given you a hint. iii. three types of telepathy let us now

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

tivity his quality appears, his ray tendencies begin to emerge and his point in evolution is clearly indicated. this "control of form through a septenate of energies (as it is defined in the old commentary) is an unalterable rule in the inner government of our universe and of our particular solar system, as well as in the case of individual man. there are, for instance, in our solar system, seven sacred planets which correspond to the seven individual force centres in man, the seven solar systems, of which our solar system is one, and in their turn the seven energy centres of the one to whom i have referred in my other books as the one about whom naught can be said. much has been given in the occult books of which the average astrologer remains profoundly unaware. it is essential that he l

ind their way from far distant sources into our planetary life and produce definite effects upon individual man and humanity as a whole. 1. the constellation of the great bear. i. 2. the seven sisters of the pleiades. 3. sirius, the dog star- 9- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. the seven solar systems of which ours is one. ii. 2. the seven sacred planets of which ours is not one. 3. the five non-sacred planets or "hidden" planets. 1. the seven planetary centres. iii. 2. the seven centres of force in the human etheric body. iv. 1. the twelve zodiacal constellations. we thus have a ninefold energy impact. this is a major chart but it should be remembered that there are other impacts of relative insignificance. to these would be added

o its universal will-to-power which is distinctive of the first divine aspect. 2. the twelve constellations might be regarded as embodying the soul aspect and, for the present, their effect upon the individual must be regarded and should be studied in terms of consciousness and of the development of the life of the soul. this is in essence the will-to-love. 3. the planets, twelve in number (seven sacred planets and five non-sacred, are effective (using the word in a technical sense) in relation to the external life, environment and circumstances of the individual. their force contacts should be interpreted largely in terms of the human personality, the third divine aspect. they thus exemplify the will-to-know. i would have you remember that i am talking entirely in terms of consciousness a

f energies between the lives of the seven planetary logoi and the stupendous and unfathomable lives who inform these major constellations. great interlocking triangles of force can be found existing between the seven planets and these two groups of seven stars each. it will eventually be discovered that the innermost secret of astrological deduction in the planetary sense is connected with these "sacred triangles" and they are in their turn represented by the triangles (shifting and changing) which can be constructed in connection with the seven centres. in casting the horoscope of the planet (which will some day be possible) it will be found that the line of these forces and of our planetary response to them is of a more potent effect than is the influence of the zodiacal constellations u

desire" and were the sons of necessity. it is said of them in the old commentary "they burned to know. they rushed into the spheres. they are the longing of the father for the mother. hence do they suffer, burn, and long through the sixth sphere of sense" hierarchy ii. the second hierarchy is closely allied with the great bear. we are told that they entered through the second ventricle within the sacred heart, and are (as we are told in the secret doctrine) the prototypes of the monads. they are the source of monadic life, but they are not the monads; they are far higher. this hierarchy, which is literally the seventh, is the influx into our system of those lives who in the first solar system remained on their own plane, being too sinless and holy to find opportunity in that very material

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

gn through which the sun may be passing at any particular world period is irrefutable and i can prove it to you here and now. prior to the jewish dispensation when moses was leading the children of israel out of egypt the sun was in the sign taurus. it was passing through the sign of the bull. we then had the appearance on earth of the mithraic mysteries which centered around the sacrifice of the sacred bull. the sin of the children of israel in the wilderness which so aroused the anger of moses when he descended from the mount of the lord and found them falling down before the golden calf was that they had reverted to a past and obsolete religion which they should have left behind. the jewish dispensation itself was governed by the sign of aries, the ram, through which the sun was passing

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

becoming appreciably present, and still further complicate the problem of the advanced human being. this "problem of complication (if i might so call it) constitutes a "hard saying" for the student to understand in relation to his own physical condition or to that of any one whom he may be seeking to help. i should like here, in this connection, to give you the third of the laws which govern the sacred art of healing. law iii diseases are an effect of the basic centralisation of a man's life energy. from the plane whereon those energies are focussed, proceed those determining conditions which produce ill health, and which, therefore, work out as disease or as freedom from disease. it will be apparent to you, therefore, that a shift of the inner attention (the mental attitude) of the patie

aching which i gave earlier on the diseases of the mystics*(3) much said there need not be repeated by me, but should be incorporated in our teachings on healing. i suggest that you read them and know something of the problems themselves, both theoretically and from an understanding of yourself. you should be aware of some of these difficulties in your own experience, at least to some degree. the sacred art of healing i do not intend, in this treatise, to deal with the pathology of disease, with its systems and their maleficent indications. these are fully covered in any ordinary medical treatise and textbook and i, my brothers, am no trained physician or medical authority, nor have i the time to be engrossed with the technicalities. what i am concerned with is to give the world some idea

system are all related to the heart, and therefore concerned with the establishing of right rhythm and right contact with the environment. the drawing in of the life breath, the sharing of the air with all other human beings, denotes both an individual centre of life and participation also in the general life of all. to these problems of individual or separative existence and of its opposite, the sacred word, the om, is intimately related. it might be said in the words of an occult manual on healing, given to advanced disciples, that "he who lives under the sound of the aum knows himself. he who lives sounding the om knows his brother. he who knows the sound knows all" then, in the cryptic and symbolic language of the initiate, the manual goes on "the breath of life becomes the cause of de

even rays, are coloured, therefore, and "tainted" if i may use such a word by the limitations of these same great beings; they are gods, from our point of view, but in reality, gods in the making, even though much nearer solar divinity than the most advanced human being is near to planetary divinity. they are the "imperfect gods" spoken of in the secret doctrine and are the planetary logoi of the sacred and non-sacred planets. if the great informing lives of the planets within our solar system are imperfect, the effect of this imperfection must inevitably affect their planetary creations, their bodies of manifestation, and thus introduce a karmic condition over which the individual human being has absolutely no control, but within which he moves and which he shares. it is obviously impossi

they are not yet in a position to mount the throne, symbolically speaking, owing to the fact that they have not yet achieved complete divine expression. these lords of the seven rays are greater and more advanced in the spiritual scale than are those great lives who form the council of the lord of the world in shamballa. they are the representatives of the seven ray energies who inform the seven sacred planets but are not yet as divinely developed as they are. the problem of humanity in respect to imperfection is complicated, not only by the fact that the seven informing vitalising energies are "tainted with imperfection" but also by the fact that the lord of the world is himself, from the angle of a solar logos for instance, far from perfect; this is the reason why our planet, the earth

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

the new age- volume ii copyright 1998 lucis trust 4. then follows the conscious and pictorial (or imaginative) withdrawal of the heart's aspiration, life and devotion into the centre above the head (the thousand-petalled lotus, and its conscious focussing there. 5. when this stage has been reached, and the conscious recognition of place and activity is being gently yet surely held, then sound the sacred word, om, very softly three times, breathing out and towards: a. the soul. b. the hierarchy. c. humanity. these three recognised factors now constitute a definite and linked triangle of force. 6. then say with heartfelt intent (consider the significance of those two words) the invocation which i gave you in my communication in september, 1939: the sons of men are one and i am one with them

n do is to give you a meaning (as far as i myself can understand and you can grasp) of these great sounds or chords, massed together and interspersed with certain very ancient phrases. you know yourselves how difficult it is to express the significance of the sound om. this is a still more difficult task; little human thinking has been applied as yet to this formula but much has been given to the sacred word. until some thought has been applied to what i shall now attempt to give you, it is no easy- 196- discipleship in the new age- volume ii copyright 1998 lucis trust matter to find the words to express the underlying idea the idea you can contact at your present point of development. this third formula concerns time and the consciousness of the spiritual man who is unaware of separation

, this "group silent reticence and vocal recognition" and this group dedication and vision are no longer in the experimental stage. this group achievement (i refer not here to your particular group which has not been outstandingly successful) marks the point where there can be the inauguration of a new phase of activity in shamballa. this will enable the lord of the world to become the ruler of a sacred planet which, up to date, has not been the case. our earth can now become a sacred planet, if all right conditions are fulfilled. a new divine quality (as yet unrevealed and which we would not at this time recognise if presented with it) is slowly crystallising into expression, through the medium of this hastened initiation process. disciples are today witnessing the emergence of a solar ch

he initiate begins to penetrate, through his projected spiritual awareness, on to cosmic levels where he contacts unimagined revelations. the fact that i want you to understand can perhaps be best expressed by the following words out of the old commentary "the light that shines within the heart of man discovers light and, in these blended lights, comes revelation. the light that shines within the sacred hierarchy of souls discovers these two lights revealed and they reveal a third the revelation of the higher states of being which hide and veil a light which is not of planetary creation. these are four lights which reveal a light supreme, a light which comes from distances beyond the ken of man. yet all these lights have been revealed because a light has burned immovable, secure within the

wn words, and as the soul, speak to me and discuss with me your life and spiritual intention. i shall not respond, but (bear this in mind) record will be made of that which has the power to penetrate into the ashram. 7. say the new invocation, sounding the om after each stanza. 8. close your meditation by saying as the personality and with emphasis "may i do my whole duty as i journey towards thy sacred feet" you have known me for many, many years now, my brother. i remain the same and unaltered; therefore my love, strength and understanding are factors upon which you can at all times assuredly count- 446- discipleship in the new age- volume ii copyright 1998 lucis trust to e. e. s. august 1940 brother of old and co-worker: this year and in fact during the past three years, many problems h

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

itute the solar plexus of the planetary logos; their problem is being used today to focus, qualify and condition the world feeling-nature and the emotional reactions of the sensitive nature of humanity and of the planetary logos. forget not that the personality of our planetary logos is not yet perfect, hence the fact that his body of manifestation, the planet, is not reckoned as being one of the sacred planets. through the jewish people throughout the world, feeling sympathetic or antagonistic, expressive of love or conditioned by hate is being gathered to a focus in the planetary solar plexus centre, preparatory to a great and permanent change. it is for this reason that i have said to some of my- 57- the externalisation of the hierarchy copyright 1998 lucis trust pupils that when humani

mental plane and with the power of a controlled mind focussed on their intent and meaning behind the spoken effort. they then become potent. when said with- 94- the externalisation of the hierarchy copyright 1998 lucis trust the power of the soul as well as with the directed attention of the mind, they automatically become dynamically effective. students all the world over have for years used the sacred word, and have sounded the o.m. with great diligence. i would like here to ask: with what results? i myself will reply. with practically no results except a slight stimulation of the aspiration and a small awakening of the creative imagination. this means that the results achieved have had effect only within the aura of the person concerned and have not penetrated into his environment or pr

happening and not an objective. effectiveness is, therefore, dependent upon a grasp of the above facts and a developed and trained integration between soul, mind, desire, brain and the spoken word or sound. what i am here telling you refers not only to the use of the great invocation but also to the daily- 95- the externalisation of the hierarchy copyright 1998 lucis trust and constant use of the sacred word by occult students and aspirants in their daily meditation. they could change their lives, reorient their life purpose and focus, and achieve spiritual unfoldment and expansion if they could use the om as it should be used. the great invocation, rightly used by the many hundred thousand people who have already attempted to use it, could reorient the consciousness of humanity, stabilise

ated to them, or if they shirk the discipline implied and required by those who seek to make man correctly responsive to spiritual contact and teaching and so able rightly to interpret the intent of the hierarchy. ability to use the great invocation so that it may be effective can be developed if those who are working along the lines of true meditation can make a beginning by the right use of the sacred word, which does not require such a sustained effort in occult concentration. they must learn to breathe it forth in the manner i have indicated above when speaking of the great invocation, and must also learn to gauge its results in their individual lives, thus viewing those lives from the angle of the trained spiritual observer. i would like to touch briefly and for a few minutes upon the

on can be extended by humanity, and such cooperation now seems immediately possible. the first phase, let the forces of light bring illumination to mankind, definitely invokes potencies which are to be found upon monadic levels of consciousness and upon what is occultly called the second plane of divine manifestation. these forces include the lord of the world and the representatives of the seven sacred planets who are spoken of in the christian bible as the "seven spirits before the throne of god" they include also the three agents of the divine triplicity who are known, esoterically and in the east as the three kumaras, or the three buddhas of activity. what do these names and these great individualities mean to you and to average humanity? nothing at all and this is necessarily so. they

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

een somewhat developed, then there follows, upon the path of discipleship and of preparation for initiation, an effort to grasp and understand the higher aspects- 20- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust of this mental process, and the will aspect of the egoic life begins to influence the disciple. the "petals of sacrifice" unfold and the sacred sacrificial aspect of life is revealed in its beauty, purity, simplicity and in its revolutionising quality. upon the path of initiation, the monadic will (of which the egoic will is the reflection and the individual self-will is the distortion) is gradually transmitted, via the antahkarana, direct to the man upon the physical plane. this produces the higher correspondence of those qualitie

d vibratory activity. the one is related to time and the other to space and they are distinct from each other; and (as the old commentary puts it "the sound, the final and yet initiating sound, concerns that which is neither time nor space; it lies outside the manifested all, the source of all that is and yet is naught (no thing. a.a.b) there are, therefore, great points of tension from which the sacred word, in its major aspects, goes forth. let me list them for you: 1. the creative point of tension a tension achieved by a planetary logos when he responds to the sound of the ineffable name and breathes it forth in his turn in three great sounds which made one sound on his own plane of expression, thus creating the manifested world, the impulse towards the unfoldment of consciousness, and

his voice says "this is my beloved son" the initiate registers the fact that he has been accepted by shamballa and has made his first contact with the planetary logos, the hierophant, the initiator at the third initiation, just as the christ, the master of all the masters, is the initiator and the hierophant at the first two initiations. the word, however, with which we are now dealing is not the sacred word itself, but a signal or sound of acceptance. it is translated in this rule by the phrase: accepted as a group. this refers- 37- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust to aggregates and blended combinations through which the soul in relation to personalities, the monad in relation to the spiritual triad, the master in relation to

all the group members. here is the clue to the significance of group work. one of its major functions, esoterically speaking, is to absorb, share, circulate, and then distribute energy. this process of protection and of distribution is one of the functions of the great meeting of all the hierarchy, under the aegis of the three great lords (the manu, the mahachohan and the christ) in that high and sacred valley in the himalayas where annually after due preparation the hierarchy makes contact with shamballa and a relationship is then set up between the "bright and living centre" and the "radiating and magnetic centre" in order that the "acquiescent waiting centre" may be stimulated to move forward upon the ladder of evolution. even the hierarchy itself needs the protection of its full member

fied by the will-to-good and developed (from the consciousness angle) by the will-to-know. these are in truth three aspects of the divine will which exists in its perfection in the solar logos and finds a medium of expression through the planetary logos. this will is therefore working out in seven ways, via the living qualities of the seven planetary logoi who express themselves through the seven sacred planets; they are preoccupied with the endeavour of bringing all the forms of life within the orbit of their influence up to the same measure of recorded recognition and of registered existence. it will be obvious to you, consequently, that on each of the seven sacred planets one aspect of the divine will will be dominant. this is the significance of space the field wherein states of being

ALICE BAILEY THE LABOURS OF HERCULES

the people of that land, released from fear, welcomed the deliverer, acclaiming hercules as savior of the land. but abderis lay dead.the teacher turned to hercules and said "labor the first is ended; the task is done, but badly done. learn the true lesson of this task and then pass on to further service to your fellowmen. go forth into the country guarded by the second gate and find and take the sacred bull into the holy place" the tibetan (djwhal khul) the meaning of the myth in combining this astrological and symbolic story with the everyday life and tests of modern discipleship, we shall tell the story of the task which hercules undertook, and- 20- the labours of hercules the test to which king eurystheus subjected him; and then we shall study [29] the significance of the sign in which

eturning with dispatch" the 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. f

ough the waves. he rode the bull as if it were a horse, and with the sisters singing as he went, drew near unto the land "he comes with strength, said brontes, and went to meet him on the shore "he rides in light" said steropes "his inner light will brighter be" then fanned the light to sudden flame "he comes with speed" said arges "he is riding through the waves" hercules nearer drew, urging the sacred bull upon the way, throwing the light upon the trail which led from crete unto the temple of the lord, within the city of the oneeyed men. upon the mainland, at the water's edge, these three men stood and grasped the bull, taking it thus away from hercules "what hast thou here" said brontes, arresting hercules upon the way "the sacred bull, oh, holy one "who art thou? tell us now thy name"

the teacher saw him coming and went forth to meet him oil the way. across the waters came the voices of the sisters seven, singing around the bull, and nearer still the chanting of the one-eyed men within the temple of the lord, high in the holy place "you came with empty hands, oh, hercules" the teacher said "i have these empty hands, because i have fulfiled the task to which i was assigned. the sacred bull is rescued, securely with the three. what next "within the light shall you see light; walk in that light and there see light. your light must brighter shine. the bull is in the holy place" and hercules reposed upon the grass and rested from his labor. later the teacher turned to hercules and said "labor the second is performed, and easy was the task. learn from this task the lesson of

t is" the uprising of the unit against the whole, individuality versus the group, selfishness instead of universal interest. thus is the story of the universe written for us in these four words. god, the whole; sex, the attraction between the parts within that whole; law, the habit of the whole; and sin, the revolt of the unit in the whole. the story of the labor minos, king of crete, possessed a sacred bull, which he kept on the island of crete- 28- the labours of hercules eurystheus sent for hercules and told him that it was necessary to capture the bull and bring it from the island to the mainland. no instructions were given as to how this was to be accomplished, and all that hercules knew was that the bull was sacred, that it was born from the sea, and that its destiny was to be offere

AN INTRO TO STUDY OF THE KABALAH

nder which a recondite sense is concealed. origen granted a three-fold meaning--somatic, psychic, and pneumatic; or the body of scripture, its soul and its spirit. nicholas de lyra who died in 1340 accepted four modes of interpretation; literal, allegoric, moral, and anagogic or mystical. in this he nearly follows the scheme of the zohar ii. 99: in which paragraph there is a parable comparing the sacred law to a woman in love who reveals herself to her friend and beloved: first by signs, ramaz; then by whispered words, derush; then by converse with her face veiled, hagadah; and at last she reveals her features and tells all her love, this is sod, association in secret, a pe p 80 tzaddi tz 90 qoph q 100 resh r 200 shin sh 300 tau t, th 400 mystery. the late dr. anna kingsford and edward mai

s, angels and men, the first word of atziluth; then formulating a reflection of the same exalted essences on the plane of the pure spirits also inconceivable to man, the second word of briah. again is the reflection repeated, and the divine essence in its group of exalted attributes is cognisable to the angelic powers, the third or yetziratic world; and then finally the divine abstractions of the sacred ten sephiroth are by a last emanation still more restricted and condensed than the latter, and are rendered conceivable by the human intellect; for man exists in the fourth world of assiah in the shadow of the tenth sephira--the malkuth, or kingdom of the world of shells or material objects. small wonder then at the slightness of the ideal man can form of the divine. at other times we find

ons, are the peculiar forms in which they were represented in diagrams which resume all kabalistic ideas, and are emblems of these views on every subject. every deific conception can be thus demonstrated, and also the constitution of the angelic hosts, the principles of man's nature, the group of planetary bodies, the metallic elements, the zigzag flash of the lightning and the composition of the sacred tetragrammaton, the mystical jehovah, ihvh, yod, heh, vau, heh, numbering 26. see plates i, ii, iii, iv, v, and vi. this decad of deific emanations is to be conceived as first formulated on the divine first plane of atziluth, which is entirely beyond our ken; to be reproduced on the second plane of pure spirit, briah; to exist in the same decad form in the world of yetzirah, the third or fo

face in profile, the latter by the full face. m. mathers. binah is the supernal mother, aima. malkuth is the inferior mother, the bride of the mikroprosopos. daath or knowledge is the union of chokmah and binah, of wisdom and understanding. merkabah was the chariot throne of god of the vision of ezekiel mentioned in his chapters i. and x; it rested on wheels and was carried by four cherubim, the sacred animal forms, which resembled the man, lion, bull and eagle, which were related to the four quarters of the world, and to four types of humanity. the four letters yod, h, vau, h, or as we say ihvh, of the name we call jehovah, are allotted and distributed by the kabalistic doctrine among the sephiroth in a peculiar manner, forming the mysterious conception of the tetragrammaton, that awful

ANALYSIS OF THE 5 6 INITIATION

s black, and it leads the candidate into an upward birth. this differs from regular physical birth which is descent downward into hycu. the candidate is then blindfolded after twenty-one hours in the womb and brought out into a special chamber for cleansing and purification. now the candidate is prepared not merely to walk through a skit, but to undergo complete initiation into our sanctioned and sacred order. in the grade of 5=6 there are three chief officers consisting of the chief of the second order (7=4, and the two co-chiefs (6=5) and (5=6. together they act as conductors for the candidate through the process of iao. dsj 7=4=isis, hrwbg 6 =5= apophis (replaced by horus, trapt 5=6=osiris. in one sense, the functions are counterchanged. the chief adept is osiris and the third adept tak

ings under the everlasting wings of the divine, the chief adept's wand. one hundred and twenty one hundred and twenty is highly symbolic of the pentagram formula. it is 1x2x3x4x5=120. this then is the symbol of man "and his days shall be one hundred and twenty" it expresses that only the purified man, who having undergone study in the outer and initiated into the inner can enter the center of the sacred mountain; this purified man is hwchy. one hundred and twenty is h v a, multiplied by ten, the number of sephiroths. thus the above formula creates a rainbow and the new initiate is amoun. 5 as the chief adept knocks again to begin a new vibration, the shrine of the vault and the adepti, both of the second and the third order, formulate the alchemical process of the great work. the vault is

this point, the second adept is still horus. the third adept is now anubis. hodos, or the introducing adept, is themis. themis is a greek goddess of justice. she is titan like, thus she fits better than maat. anubis now challenges the aspirant who exalteth his ego and lower self with proclamations. the aspirant is seeking the kingdom of heaven by horus and force. horus, the chief guardian of the sacred tomb will not allow him to enter the tomb. the sword and the serpent are presented unto the aspirant who is now clothed in black to show his uninitiated state and the darkness in which he lives and dies. his hands are bound which symbolizing that only one of the pillars is free, the trunk of his body, the middle pillar. the serpent and the flaming sword represent wisdom and strength. the sl

e grades preceeding love forged this cross. the aspirant is now in touch with his yechidah (in rtk only as yet. the crucifixion on the cross of pain and suffering has served the candidate well in that now he is equilibriated. the invocation of h v a follows after the obligation/oath is taken. it is divided into ten parts. the rtk of the candidate who is speaking binds the lower nine. it is a most sacred oath, never to be forgotten. next, themis commemorates the life and death of osiris. the symbolic archetype of christian rosenkruetz, the founder of our order, is now that of osiris. the aspirant is now in a state of mourning. it is the mourning of isis. recall that the aspirant is dead, having been crucified on the cross. the rose cross is pointed out as a symbol of the completion of the g

e of christian rosenkruetz, the founder of our order, is now that of osiris. the aspirant is now in a state of mourning. it is the mourning of isis. recall that the aspirant is dead, having been crucified on the cross. the rose cross is pointed out as a symbol of the completion of the great work, though it may be several years before the aspirant fully understands the mysteries of the sublime and sacred symbol. next, the tomb is discovered. this is the tomb of the initiate. l the sign of "l" is the swastika and hidden within is the cross. it is a symbol of the whirling force of m. v the sign of "v" is that of typhon and apophis. it is horus of the pentagram unveiled. thus, it is evil as nature rules over. it is destruction, the sign of a drowning man. in addition, it is duality of force wh

ANATHEMA OF ZOS

; evacuation is difficult. these spiritualists are living sepulchers. what has decayed should perish decently. cursed are they who supplicate. gods are with ye yet. therefore let ye who pray acquire this manner: self my god, foreign is thy name except in blasphemy, for i am thy iconoclast. i cast thy bread upon the waters, for i myself am meat enough. hidden in the labyrinth of the alphabet is my sacred name, the sigil of all things unknown. on earth my kingdom is eternity of desire. my wish incarnates in the belief and becomes flesh, for, i am the living truth. heaven is ecstasy; my consciousness changing and acquiring association. may i have courage to take from my own superabundance. let me forget righteousness. free me of morals. lead me into temptation of myself, for i am a tottering

ARADIA GOSPEL OF THE WITCHES

eculiar characteristic of diana, who was involved in a similar manner. i havehere omitted much needless verbiage or reputation in the original ms. and also abbreviated whatfollows. 28 all of this indicates unmistakably, in several repects, a genuine tradition. in the hands of craftypriests this would prove a great aid to popularity. 29 i conjecture that this is wild poppy. the poppy was specially sacred to ceres, but also to thenight and its rites, and laverna was a nocturnal deity a play on the word paura, or fear. page 78 13 this appears from very early ages, as in roman times, to have been regarded as gifted withmagic properties, and was used in occult ceremonies. 14 that is, dianais invoked to send demons with the very life of the fire of hell to still moreincrease that of the sun to i

t not, in this a classic tradi-tion, but i cannot verify it. hereupon the vangelocites a common nursery-rhyme, which may also befound in a nursery-tale, yet which, like others, is derived from witch-lore, by which the lucciolais putunder a glass and conjured to give by its light certain answers.the conjuration of the meal or bread, as being literally our body as contributing to form it, anddeeply sacred because it had lain in the earth, where dark and wondrous secrets bide, seems tocast a new light on the christian sacrament. it is a type of resurrection from the earth, and wastherefore used at the mysteries and holy supper, and the grain had pertained to chthonicsecrets, orto what had been under the earth in darkness. thus even earth-worms are invoked in modern witch-craft as familiar wit

ful light of the moon, which seems to cast a spirit of intelligence oremotion over silent nature, and dimly half awaken it raising shadows into thoughts and causingevery tree and rock to assume the semblance of a living form, but one which, while shimmering andbreathing, still sleeps in a dream could not escape the greeks, and they expressed it as dianaembracing endymion. but as night is the time sacred to secrecy, and as the true diana of themysteries was the queen of night, who wore the crescent moon, and mistress of all hidden things,including sweet secret sins and loved iniquities, there was attached to this myth far more thanmeets the eye. and just in the degree to which diana was believed to be queen of the emancipatedwitches and of night, or the nocturnal venus-astarte herself, so f

n of night, who wore the crescent moon, and mistress of all hidden things,including sweet secret sins and loved iniquities, there was attached to this myth far more thanmeets the eye. and just in the degree to which diana was believed to be queen of the emancipatedwitches and of night, or the nocturnal venus-astarte herself, so far would the love for sleepingendymion be understood as sensual, yet sacred and allegorical. and it is entirely in this sense thatthe witches in italy, who, may claim with some right to be its true inheritors, have preserved andunderstood the myth. page 39 n r r r r r but t ana, who was far more powerful than the witch, though not able to break the spell by which hewas compelled to sleep, took from him all pain (he knew her in dreams, and embracing him, shesang thi

e attention the con-nection of diana as the moon with bacchus, although in the great dizionario storico mitologico, bypozzoli and others, it is expressly asserted that in greece her worship was associated with that ofbacchus, esculapius, and apollo. the connecting link is the horn. in a medal of alexander severus,diana of ephesus bears the horn of plenty. this is the horn or horn of the new moon, sacred todiana. according to callimachus, apollo himself built an altar consisting entirely of horns to diana.the connection of the horn with wine is obvious. it was usual among the old slavonians for thepriest of svantevit, the sun-god, to see if the horn which the idol held in his hand was full of wine, inorder to prophesy a good harvest for the coming year. if it was filled, all was right; if n

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

ies maintained their faith against the infidel, and also of the seven deadly sins which they trampled under their feet. the blazing star inscribed with the letter yod, being the initial letter of the name of god in hebrew, signified the divine light which enlightened the chivairies and was ever before their eyes, as it must be also present for ever before the mind's eye of the masonic templars, a sacred symbol placed in the centre of the building. in french freemasonry the pillar b belonged to the second degree and was marked with this letter, which had reference to baldwin, king of jerusalem, who provided a house for the templars in the holy city. the traditional history of the master grade is that of the martyrdom of jacques de molay, the last grand master of the temple. the three assass

BEHOLDERS OF NIGHT

ms is the great force of evil and darkness, whom was created divine but chose the shadow path. in the ancient persian religion of zoroastrianism, ahriman (called also arimanius or angra mainya) is one of the earliest forms of the devil itself, the father of those of the shadow, the demonium of the earth. in the ancient witchcraft religion (yatuk, persian sorcerers used blood of wolves[10 (who are sacred to ahriman) to call upon darkness. ahriman was probably in this sense, one of the first vampyre forms of ancient history. while similar to other fallen angels such as azazel/iblis or lucifer, there is a strong separation of ahriman from such fire djinn. the reason for this is that ahriman is of death and shade, a black flame of essence hidden by the cloak of darkness. iblis/azazel/lucifer i

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

eight subcontinents. india, as well as tibet and surrounding countries like khotan and mongolia, form the southern continent of jambudv.pa( dzam bu gling).15 this structure, along with the multiple overlapping realms full of various entities, is mimicked in the powerful representative symbol of the ma..ala, which will be explored more fully in chapter 3. tibetans further attribute a great deal of sacred significance to the landscape and the necessity for its constant taming; this concept and its personification in tibetan religious history will also be examined in chapter 3 and discussed further below. the divine hierarchy because of the numerous deities, demons, and various other spirits that inhabit the vast and multifaceted landscape in tibetan buddhism, it is helpful to provide a conci

teaching were discovered by individuals considered to be incarnations of padmasambhava s disciples. for this reason, these incarnations are called "treasure-revealers (gter ston. termas can take several forms. they can be actual texts hidden in caves or under holy images "mental texts" concealed within the minds of treasure-revealers and discovered through meditation or visionary experiences; or sacred objects such as statues and ritual implements that, once found, excite the hidden memories of treasure-revealers that contain the teachings. one other way that treasures are concealed is by the use of..kin.-script, a series of characters that look tibetan but are illegible upon closer examination (figure 2. a few of these characters may be discovered on a small piece of parchment that signi

ing because it is cumulative rather than progressive. tsiu marpo is tied to the prestigious buddhist country of khotan, the might demon lands and thus the hidden lands of tibetan deities, india and its buddhist past, central tibet, and finally samy monastery, the first buddhist monastery in tibet. tsiu marpo continues to be associated with his previous dwellings and their significance despite new sacred geography. see childs 2004, pp. 74-97; diemberger 1993; reinhart 1978; acharya and dokham 1998; and sardar-afkhami 1996 for more on tibetan hidden lands. 68 this method of authentication, which establishes a supposed connection to a true sanskrit tantra now lost, is a common motif within the terma textual tradition. see mpg, p. 300.1 and appendix a, p. 155. 69 see kapstein 2000, pp. 51-65

ental and tantric gods for the production of merit.100 however, we must keep in mind that most of these violent activities are symbolically enacted in ritual. this is not to say that violence no longer occurs in the tibetan buddhist context, but rather that a great deal of the violence indicative of tibet s past has been redirected through ritual means. ren girard, in his book on violence and the sacred, discusses how the concept of sacrifice is implemented in order to redirect violence away from the community. he states that violence is unavoidable but controllable; therefore, communities develop systems of sacrifice in which violence can be directed.101 in tibetan buddhism, violence is directed against human and supernatural enemies through ritual means in order to defend buddhism and it

further in the conclusion. 56 retinue of countless deities, beings, and animals that surround him on all four sides. likewise, tsiu marpo and his retinue are situated in specific locations that are either reminiscent of the might demon lands or that are intentionally placed within intermediate spaces. such spaces signify the ubiquitous nature of these settings, as well as the potential for these sacred arenas to be recreated in the process of summoning the deity. the ma..ala the ma..ala, sanskrit for "circle" is one of the most powerful religious symbols in buddhism. it has its origins in early vedic rituals and is still recognized for its symbolic wealth in hinduism. in buddhism, particularly esoteric buddhism, the symbolism and significance of the ma..ala has flourished. because of this

BLAVATSKY H P ANTHROPOGENESIS

haldeo-assyrian accounts, whose tiles mention seven primitive men, or adams, the real meaning of which name may be ascertained through the kabala. those who know anything of the samothracian mysteries will also remember that the generic name of the kabiri was the "holy fires" which created on seven localities of the island of electria (or samothrace) the "kabir born of the holy lemnos (the island sacred to vulcan. according to pindar (see "philosophumena" miller's edition, p. 98, this kabir, whose name was adamas, was, in the traditions of lemnos, the type of the primitive man born from the bosom of the earth. he was the archetype of the first males in the order of generation, and was one of the seven autochthonous ancestors or progenitors of mankind (ibid, p. 108. if, while coupling with

et" therefore, in view of the possible, and even very probable confusion, that may arise, it is considered more convenient to adopt, for each of the four continents constantly referred to, a name more familiar to the cultured reader. it is proposed, then, to call the first continent, or rather the first terra firma on which the first race was evolved by the divine progenitors- i "the imperishable sacred land" the reasons for this name are explained as follows: this "sacred land- of which more later on- is stated never to have shared the fate of the other continents; because it is the only one whose destiny it is to last from the beginning to the end of the manvantara throughout each round. it is the cradle of the first man and the dwelling of the last divine mortal, chosen as a sishta for

as follows: this "sacred land- of which more later on- is stated never to have shared the fate of the other continents; because it is the only one whose destiny it is to last from the beginning to the end of the manvantara throughout each round. it is the cradle of the first man and the dwelling of the last divine mortal, chosen as a sishta for the future seed of humanity. of this mysterious and sacred land very little can be said, except, perhaps, according to a poetical expression in one of the commentaries, that the "pole-star has its watchful eye upon it, from the dawn to the close of the twilight of 'a day' of the great breath[[footnote(s* by "original" we mean the "amshaspend" called "zarathustra, the lord and ruler of the vara made by yima in that land" there were several zarathust

the great breath[[footnote(s* by "original" we mean the "amshaspend" called "zarathustra, the lord and ruler of the vara made by yima in that land" there were several zarathustra or zertusts, the dabistan alone enumerating thirteen; but these were all the reincarnations of the first one. the last zoroaster was the founder of the fire temple of azareksh and the writer of the works on the primeval sacred magian religion destroyed by alexander* in india called "the day of brahma[[vol. 2, page] 7 hyperboreas and lemuria. ii. the "hyperborean" will be the name chosen for the second continent, the land which stretched out its promontories southward and westward from the north pole to receive the second race, and comprised the whole of what is now known as northern asia. such was the name given

"regents" being simply the supervisors. this is the first germ, the seed of that which grew later into the tree of astrology and astrolatry. the higher ones were the kosmocratores, the fabricators of our solar system. this is borne out by all the ancient cosmogonies: that of hermes, of the chaldees, of the aryans, of the egyptians, and even of the jews. heaven's belt, the signs of the zodiac (the sacred animals, are as much the bne' alhim (sons of the gods or the elohim) as the spirits of the earth; but they are prior to them. soma and sin, isis and diana, are all lunar gods or goddesses, called the fathers and mothers of our earth, which is subordinate to them. but these, in their turn, are subordinate to their "fathers" and "mothers- the latter interchangeable and varying with each natio

BLAVATSKY H P COSMOGENESIS

globes and the monads. 170 the lunar chain and the earth chain. 172 the earth, the child of the moon. 173 classification of the monads. 175 the monad defined. 177 the lunar monads- the pitris. 179 a triple evolution in nature. 181- stanza vi- continued. 191 "creation" in the fourth round. 191 the "curse "sin" and "war. 193 the struggle for life and the birth of the worlds. 202 the adepts and the sacred island. 207- stanza vii- the parents of man on earth. 213 divisions of the hierarchies. 214 correlations of beings. 223 what incarnates in animal man. 233 formation of man: the thinker. 238 occult and kabalistic pneumatics. 243 akasa and ether. 257 the invisible "lives. 259 occult vital chemistry and bacteriology. 261[[vol. 1, page] xii contents. page. the watcher and his shadow. 265 earth

oteric teachings (which are those also of the brahmins, simply because the name[[vol. 1, page] xx introductory. suggests what to them, as monotheists, are noxious doctrines. unwise is the correct term to use in their case. for the esoteric philosophy is alone calculated to withstand, in this age of crass and illogical materialism, the repeated attacks on all and everything man holds most dear and sacred, in his inner spiritual life. the true philosopher, the student of the esoteric wisdom, entirely loses sight of personalities, dogmatic beliefs and special religions. moreover, esoteric philosophy reconciles all religions, strips every one of its outward, human garments, and shows the root of each to be identical with that of every other great religion. it proves the necessity of an absolut

old books, the word janna is defined as "to reform one's self by meditation and knowledge" a second inner birth. hence dzan, djan phonetically, the "book of dzyan* mr. beglor, the chief engineer at buddhagaya, and a distinguished archaeologist, was the first, we believe, to discover it[[vol. 1, page] xxi introductory. sophy of these teachings, once that they were transplanted from the secret and sacred circle of the arhats, during the course of their work of proselytism, into a soil less prepared for metaphysical conceptions than india; i.e, once they were transferred into china, japan, siam, and burmah. how the pristine purity of these grand revelations was dealt with may be seen in studying some of the socalled "esoteric" buddhist schools of antiquity in their modern garb, not only in c

inese and tibetan temple-literature. however it may be, and whatsoever is in store for the writer through malevolent criticism, one fact is quite certain. the members of several esoteric schools- the seat of which is beyond the himalayas, and whose ramifications may be found in china, japan, india, tibet, and even in syria, besides south america- claim to have in their possession the sum total of sacred and philosophical works in mss. and type: all the works, in fact, that have ever been written, in whatever language or characters, since the art of writing began; from the ideographic hieroglyphs down to the alphabet of cadmus and the devanagari. it has been claimed in all ages that ever since the destruction of the alexandrian library (see isis unveiled, vol. ii, p. 27, every work of a cha

ecret science, was, owing to the combined efforts of the members of the brotherhoods, diligently searched for. it is added, moreover, by those who know, that once found, save three copies left and stored safely away, such works were all destroyed. in india, the last of the precious manuscripts were secured and hidden during the reign of the emperor akbar* it is maintained, furthermore, that every sacred book of that kind, whose text was not sufficiently veiled in symbolism, or which had any[[footnote(s* prof. max muller shows that no bribes or threats of akbar could extort from the brahmans the original text of the veda; and boasts that european orientalists have it (lecture on the "science of religion" p. 23. whether europe has the complete text is very doubtful, and the future may have v

BLUE EQUINOX

nd, and so to learn to control it. liber ccclxv. the preliminary invocation of the goetia so-called, with a complete explanation of the barbarous names of evocation used therein, and the secret rubrick of the ritual, by the master therion. this is the most potent invocation extant, and was used by the master himself in his attainment. liber mcclxiv. the greek qabalah. a complete dictionary of all sacred and important words and phrases given in the books of the gnosis and other important writings both in the greek and the coptic. numerous other instructions are in course of preparation, and will be announced in due course. as space may permit, there will be added a series of stories and poems of the highest mystical and magical value. pr monstrance of a.a. 17 it will be remembered that it h

and ethics, with a statement and solution of the deepest philosophical problems. also contains the best account extant of buddhism, compared with modern science. the book of the dead. a collection of egyptian magical rituals. dogme et rituel de la haute magie, by eliphas levi. the best general textbook of magical theory and practice for beginners. written in an easy popular style. the book of the sacred magic of abramelin the mage. the best exoteric account of the great work, with careful instructions in procedure. this book influenced and helped the master therion more than any other. the goetia. the most intelligible of all the medi val rituals of evocation. contains also the favourite invocation of the master therion. curriculum of a.a. 21 erdmann.s .history of philosophy. a compendious

of the law is much love, there is no word of sentimentality. hate itself is almost like love! fighting most certainly is love .as brothers fight ye. all the manly races of the world understand this. the love of liber legis is always bold, virile, even orgiastic. there is delicacy, but it is the delicacy of strength. mighty and terrible and glorious as it is, however, it is but the pennon upon the sacred lance of will, the damascened inscription upon the swords of the knight-monks of thelema. love is the law, love under will. 666 44 the tent only the stars endome the lonely camp, only the desert leagues encompass it; waterless wastes, a wilderness of wit, embattled cold, imagination.s cramp. now were the desolation fain to stamp the congealed spirit of man into the pit, save that, unquencha

u wilt shall be the whole of the law. i i am often asked why i begin my letters in this way. no matter whether i am writing to my lady or my butcher, always i begin with these eleven words. why, how else should i begin? what other greeting could be so glad? look brother, we are free! rejoice with me, sister, there is no law beyond do what thou wilt! ii i write this for those who have not read our sacred book, the book of the law, or for those who, reading it, have somehow failed to understand its perfection. for there are many matters in this book, and the gald tidings are now here, now there, scattered throughout the book as the stars are scattered through the field of night. rejoice with me, all ye people! at the very head of the book stands the great charter of our godhead .every man an

re in charge of it was definitely disproved. 15. in the order, with two certain exceptions and two doubtful ones, he found no persons prepared for initiation of any sort. 16. he thereupon by his subtle wisdom destroyed both the order and its chief. 17. being himself no perfect adept, he was driven of the spirit into the wilderness, where he abode for six years, studying by the light of reason the sacred books and secret systems of all countries and ages. 18. finally, there was given unto him a certain exalted grade whereby a man becomes master of knowledge and intelligence, and no more their slave. he perceived the inadequacy of science, philosophy, and religion; and exposed the self-contradictory nature of the thinking faculty. 19. returning to england, he laid his achievements humbly at

BOOK OF PLEASURE

of mortality. endeavouring to describe "it" i write what may be but not usually-called the "book of lies*(1. the unorthodox of the originable-a volant "sight" that conveys somehow by the incidental, that truth is somewhere. the kia which can be vaguely expressed in words is the "neither-neither" the unmodified "i" in the sensation of omnipresence, the illumination symbolically transcribed in the sacred alphabet, and of which i am about to write. its emanation is its own intensity, but not necessariness, it has and ever will exist, the virgin quantum-by its exuberance we have gained existence. who dare say where, why and how it is related? by the labour of time the doubter inhabits his limit. not related to, but permitting all things, it eludes conception, yet is the quintessence of concep

ased by this imitation, the truth revealed to me by all systems of government but is himself ungoverned; kia, the supreme bliss. this the glorious science of pleasing one's self by a new agreement, the art of self-love by recognition, the psychology of ecstasy by non-resistance*(1) sex-less*(2) they being dual have analogy to certain early sex principles in nature. they are carried further in the sacred alphabet, being too abstruse to explain by orthodox words and grammar*(3) the ego*(4) the belief ever striving for denial- fulness by multiplication, the book of pleasure (self love) get any book for free on: www.abika.com 15 is kept free by retention in this*(5 "he, the ego, now becomes the "absolute" the ritual and doctrine lying on your back lazily, the body expressing the condition of y

ensity*(2, he then sacrifices this desire (or its fulfilment) to the initial desire, by this it becomes organic, the quantum. he has not attained freedom from law (3. hence let him wait for a belief to be subtracted, that period when disillusionment has taken place*(4. verily disappointment is his chance "this free entity of belief" and his desire are united to his purpose by the use of sigils or sacred letters. by projecting the consciousness into one part, sensation not being manifold, becomes intensified. by the abstention of desire, except in the object, this is attained (at the psychological time this determines itself. by non-resistance (involuntary thought and action, worry and apprehension of non-fulfilment, being transient, find no permanent abode: he desires everything. anxiety d

stratum in company with the energy or desire returning to the ego. it escapes the ego's resistance by associating with similar images, memories, or experiences relative (recieved in this life, that the mind contains, and crystalizes itself by their symbolism. hence most illumination is symbolic, and must be subsequently translated (chapters on symbolism, automatic drawing as means to art& note on sacred letters omitted) on myself. conceiving, thou hast given no sign of life. in claiming thee, a labour of creating value, is nothing worth holding, nothing satisfying; the realization of thy inhibition all? by self-effacement would seem reality. this self, how empty! how prolific of incompleteness! in self-denial its stimulation to simulate reality. more and more comes out- these ugly mists of

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

pray to a "thing, a supreme power, without being able to picture someone in your mind. in judaism there is this problem to an extent (though judaism is a theocentric faith; the supreme power there has a name which may not be uttered and may not be written. yahweh is the vocalized form often used, but it is derived from the four letters yhwh (the "divine tetra-grammaton, signifying "that name too sacred to be pronounced. in christianity there was developed the use of a human male, jesus, to play the part of the "son of god, the christ, thus giving a recognizable form to deity; a form to which the followers could relate. with the addition of mary, the mother figure, the duality was complete. bo it was much more comfortable to pray to jesus, as the extension of god/supreme being, yet all the

the power you can manage into the water, keep your finger there and say "here do i direct my power, through the agencies of the god and the goddess, into this water, that it might be pure and clean as is my love for the lord and the lady" now take a teaspoonful of sea salt and pour it into the water. stir it nine times, clockwise, with your finger and three times say "salt is life. here is life, sacred and new; without strife" take the dish of salted water and sprinkle it (use your fingers to sprinkle) in each and every corner of the temple room. if the room is irregular in shape, with alcoves and closets, sprinkle every corner of every alcove and closet also. as you sprinkle, say one of the below (or make up something of your own, along these lines "ever as i pass through the ways do i f

nted to the gods who are believed to be there witnessing the event as a newly made priestess and witch. anatomy of the occult raymond buckland, samuel weiser, ny 1977 42/ buckland's complete book of witchcraft after "death" the initiand then finds himself in the womb, awaiting his new birth. in some societies he finds himself in a hut which represents the world. he is at its center; he inhabits a sacred microcosm. the initiate is in the chthonian great mother mother earth. there are innumerable myths of great heroes' gods and goddesses, descending into mother earth (remember the myth of the seax-wica goddess, given in lesson two) and triumphantly returning. within that earth-womb they invariably find great knowledge, for it is often the home of the dead who, traditionally, can see into the

dor in a foreign country would draw a circle around himself with his staff, to show he should be safe from attack; the babylonians drew a circle of flour on the floor round the bed of a sick man, to keep demons away; german jews, in the middle ages, would draw a circle round the bed of a woman in labor, to protect her from evil spirits. the use of a circle to mark the boundary of an area which is sacred, is very ancient (e.g. stonehenge. but the circle not only keeps the unwanted out, it also keeps the wanted the raised power; the magickal energy in. the dimensions of the circle depend entirely on who is drawing it and for what purpose. in ceremonial magick, where the magician is conjuring entities, the exactness of the circle (and everything within it) is critical. but there is the other

en, if you wish. down your arm and finger and place the tip of your forefinger in the salt. say "salt is life. let this salt be pure and let it purify my life, as i use it in this rite, dedicated to the god and the goddess* in whom i believe" now take three pinches of the salt and drop them, one at a time, into the water. stir the water three times round, deosil, with your finger and say "let the sacred salt drive out any impurities in this water that together they may be used in the service of these deities; throughout these rites and at any time and in any way i may use them" take the bowl of salted water to the east and, walking deosil, sprinkle it on the line of the circle. replace it on the altar; take up the censer and, again from the east, go around the circle once more, swinging th

BUDGE E

trove of wiccan lore. it is a legacy that will provide magic, beauty, and wisdom to future generations of those who seek the ancient paths of the old religion" ed fitch magical rites from the crystal well isbn 0-fl7sm2-050-fl 5 1 4 9 5> 9 "780875"420509 $14atsacred texts egypt ehh index index next the book of am-tuat by e. a. wallis budge london; kegan, paul, trench, tr bner& co [1905] scanned at sacred-texts.com, may 2003. j.b. hare, redactor. this text is in the public domain. these files may be used for any non-commercial purpose, provided this notice of attribution is left intact. next: note sacred texts egypt ehh index vol. i vol. ii vol. iii the book of am-tuat by e. a. wallis budge [1905] this book is an ancient egyptian cosmological treatise which describes the tuat, the underworld

chapter viii. the eighth division of the tuat, which is called tebat-neteru-s chapter ix. the ninth division of the tuat, which is called best-aru-ankhet-kheperu chapter x. the tenth division of the tuat, which is called metet-qa-utchebu chapter xi. the eleventh division of the tuat, which is called re-en-qerert-apt-khatu chapter xii. the twelfth division of the tuat, which is called then-neteru sacred texts egypt ehh index index previous next p. 1 the book am-tuat the title of the work "the writings and the drawings of the hidden palace which appertain to the souls, and the gods, and the shadows, and the spirits, which compose the beginning of the horn of ament, of the horizon of ament [which is] the utmost boundary of the thick darkness of the horizon of amentet, containing the knowledg

of, and the knowledge of the hours and of their gods, and the knowledge of the journeyings of the hours and of their gods, and the knowledge of the formulae [which they say] to ra, and the knowledge of the speeches which he maketh p. 2 to them, and the knowledge of the gods who praise him and of those who effect destruction" next: chapter i: the first division of the tuat, which is called net-ra sacred texts egypt ehh index index previous next p. 3 chapter i. the first division of the tuat, which is called net-ra. in the scene that illustrates the first division of the tuat, which is passed through by the sun-god during the first hour of the night, we see that the centre of the middle section is divided lengthwise into click to view (left) the boat of af, the dead sun-god (right) maati go

urnes" this great god passeth them by, and they (i.e, the gods) wail when he hath gone by them in the field of urnes [the goddess of] the hour who guideth [this great god] through this court is "ushem-hat-kheftiu-nu-ra" footnotes 16:1 see l febure, op. cit, part iv, pl. 28, and description de l' gypte, tom. v, pl. 41, no. 5. next: chapter ii: the second division of the tuat, which is called urnes sacred texts egypt ehh index index previous next p. 21 chapter ii. the second division of the tuat, which is called urnes. in the scene that illustrates the second division of the tuat, which is passed through by the sun-god click to view the boat of af in the second hour. during the second hour of the night, the boat of the ram-headed god af is seen making its way along the p. 22 stream which flo

iris. if these scenes be done [in writing] according to the similitudes which are in the p. 43 hidden place of the palace, and if a man hath knowledge of [these] words. they shall act as magical protectors of a man upon earth, regularly, unfailingly, and eternally. the name of this hour is seshet-maket-neb-s. next: chapter iii: the third division of the tuat, which is called net-neb-ua-kheper-aut sacred texts egypt ehh index index previous next p. 44 chapter iii. the third division of the tuat, which is called net-neb-ua-kheper-aut. in the scene which illustrates the third division of the tuat, which is passed through by the sun-god click to view the boat of af, the dead sun-god, in the third hour. during the third hour of the night, we see the boat of the god making its way over the water

CASE PAUL F THE BOOK OF TOKENS

ind a clue to the inner significance of the virgin-myths of all religions [37] the meditation on daleth* 1 i am the door of life, the passage from the world of ideas into the world of form. expressing myself, i take form in substance, but the power which worketh in that substance is the sovereign force of mine outflowing ideas. 2 consider well, o israel, the knowledge of me which thou hast in the sacred letters. for with them, even as it is written, hath the universe been created. 3 in aleph i present myself as the source of life eternal, self-dedicated to bearing the heavy burden of creation. in beth thou seest me as the primal will, which, fixing beforehand the boundaries of the universe, maketh mine own being [41] the book of tokens the dwelling-place of all creatures. as it is written

rld of action and things [48] the meditation on heh* 1 in whatsoever object thou perceivest, know me as the essence, as the idea, and as the interior nature. because of this the wise come easily to me by many paths, yet in truth these different roads are but a single way. if thou canst penetrate into the nature of the simplest thing, there thou shalt find me. this is the key to the mystery of the sacred letters. fix thy mind on the object set before thee by any letter, and hold thy thought to meditate thereon. then shall the inner nature of that object be made known to thee, and by this means shalt thou draw nigh to some aspect of my being. 2 consider then the secret meaning of the letter heh. for even as i am the essence, and idea, and interior nature of every ox, of every house, of every

y will. such an one will master days, and seas, and times, because through him my rulership of everything shall find free outlet. ever by balance do the wise attain. even as there can be no grasp without the hand, so is there no conciliation of seeming opposites without knowledge of my will. therefore does kaph, the hand exerting itself to grasp, follow yod, the hand creative. in the order of the sacred letters. 6 and as the rewarder and conciliator, i am the lord of fortune. whosoever conformeth his acts to my will shall know me in truth as the father of mercy whose chariot in the heavens is the great benefactor, tsedek [109] comment on kaph* k a p h, pronounced kahf. transcribed as "k. the number 20. meaning: grasping hand. the conciliating intelligence. 1 kaph means "palm of the hand, a

on, so that we do not always find it easy to recognize the fundamental identity "you must wholly alter your conception of sex in order to comprehend the ancient wisdom. the story of the fall should be sufficient to afford a clue. not until after the fall were adam and eve ashamed, and all our false sex modesty is the fruit of our remembrance of sex evils. we cannot too strongly insist that sex is sacred, and that i t must be so regarded, for all the great symbols of the ancient wisdom have a decidedly phallic aspect "the error into which seekers for truth so often fall as soon as they realize this fact is in supposing that the way of regeneration is somehow related to the reproductive function of the sex organism. nothing could be farther from the truth. it is the interior nervous organism

of wisdom which joins the sephirah netzach to the sephirah yesod. this path is called the "natural intelligence, and it is associated, through the letter tzaddi, with the function of meditation. at the time the outline of these meditations was first given, we also received the following comment on the fourth paragraph [164] c o m m e n t on t z a d d i "here is one of the profoundest doctrines of sacred science, the doctrine that the universe owes its existence to the creator's perpetual self-recognition. nature is thus the result of spirit's meditation upon the powers of its own being. the universe is thought into existence, and is maintained in existence by thought. upon this foundation rests the whole structure of practical occultism, and from this doctrine you may understand the import

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ever visit brittany or stonehenge at sunrise on midsummer's day, you can still make use of your own magick. this is a book about white magick and witchcraft as sources of wisdom, healing and positivity. like native american spirituality, to which true witchcraft is akin (some say both were carried by the people of atlantis, the practice of white magick is based on the belief that that all life is sacred and interconnected in an unbroken circle. for example, every fully grown birch tree- defined in magick as a tree of new beginnings and regeneration- breathes out enough oxygen for a family of four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a common source of divinity is contained not only by trees, but also the stones

wicca01.txt kept alive the old beliefs and worship of the earth and the moon mother. not so many centuries ago, our ancestors burned yule logs at christmas as a symbolic gesture to bring light and warmth back to the world on the mid-winter solstice at the darkest time. they danced around the maypole on may morning, the beginning of the old celtic summer, to stir into life the earth energies in a sacred spiral pattern. these rituals go back into the mists of time and appear in similar forms in many different cultures and ages. today, however, too many modern societies have lost the sacred connection and scorn such gestures as superstition, treating the skies, the earth and the seas merely as a larder, fuel store and garbage can. once, things were very different, as black elk, the sioux sha

any different cultures and ages. today, however, too many modern societies have lost the sacred connection and scorn such gestures as superstition, treating the skies, the earth and the seas merely as a larder, fuel store and garbage can. once, things were very different, as black elk, the sioux shaman, explained 'in the old days when we were a strong and happy people, all our power came from the sacred hoop of the nation and, so long as the hoop was unbroken, the people flourished. the flowering tree was the living centre of the hoop and the circle of the four quarters nourished it. the east gave peace and light, the south gave warmth; in the west, thunder beings gave rain and the north with its cold and mighty wind gave strength and endurance' and so the earth was respected as the sacred

e manuscript is a forgery and that the existing version dates only from the thirteenth century. but the authentic water gypsies knew their lore by inheritance rather than from a book, and the similarities are remarkable. ritual was practised by the canal people within a triple magical square, each square joined by four lines and constructed from wood known as 'the mill. only the women entered the sacred area, under the leadership of a senior female water witch, though the chief male, known as the master, summoned the entity to assist in the ritual. if you would like to read more about this, you will find some recommended books listed in further reading, page 301. certainly, i can recall two terrifyingly swarthy aunts who commanded the family, and my father recounted many superstitions and

elf-conscious and needs very strong parameters to prevent ceremony from spilling into everyday relationships. it can also detract from the spirituality of the ritual. if sexual attraction or spontaneous sexual fantasies are allowed to arise between members of a group, this can make ritualistic contact very difficult, especially where members are in relationships with people outside the coven. the sacred marriage, which involves ritual sex between god and goddess, is an important part of seasonal celebrations. however, modern covens often celebrate the ritual coupling of earth and sky by plunging a knife into a chalice of water, or by the use of physical sex carried out in private, by an established couple, out of sight of the coven. in this way, any very human complications may be prevente

CASTING THE CIRCLE

ch. the altar should be in the center or just north of center of the circle. light the candles and the incense. the ritual facing north, the high priest and priestess kneel in front of the altar with him to her right. she puts the bowl of water (mixed with the ashes of the dead or grave soil) on the altar, places the point of her athame in it and says "i exorcise thee, o creature of water, the my sacred will exorcises from this all things unwilling to manifest according to my desire. bring the warmth and stillness of the great unconscious, that my flesh becomes a mirror of my waking in the dream. the athame should now be held and the magician enters the grand sabbatic circle. awaken now from the sleep of the mind, that i summon the spirits of strength and silent victory, from which my bein

ircle of work! by who is named lucifer, come forth and bless this circle which is dedicated through thee. in the image of the morning star we each ascend, and in your image we become. prince of light and prince of darkness emerge as one! bless this circle! hail lilith, she who would bless our lives with joy and beauty, and the love of our kin. we seek the sorcerous path! by the power of the toad, sacred of hecate and the powers of night, avail the lunar current unto our selves, so that we shall emerge in the dark light of saturn! by the power of the serpent, sacred of asmodeus and lilith, bringers of the craft of olde, that we shall emerge in the waking dawn of phosphorus! by the power of the goat, oz as known to the secret. bring us union and that opposites are joined, that we shall emerg

lunar current unto our selves, so that we shall emerge in the dark light of saturn! by the power of the serpent, sacred of asmodeus and lilith, bringers of the craft of olde, that we shall emerge in the waking dawn of phosphorus! by the power of the goat, oz as known to the secret. bring us union and that opposites are joined, that we shall emerge knowing both good and evil! this circle is hereby sacred, blessed by the light of shaitan the double headed one! perform the witches rune "bagabi lacha bachabe lamac cahi achababe to that which is, unto that which was. a burning cycle is upon us, fear shan t ascend in its ugliness, failure is null, nothing is true. cast my earth and rise unto the shadow shining moon and velvet night i raise the witches' blade and give thee life come unto us this

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

n the african american experience. this book is about the creations that black people have woven into their quest for spiritual empowerment and meaning. it is about magic, as that term refers to the beliefs and actions by which human beings interact with an invisible reality. but it is also about religion, which may be defined as a viable system of ideas and activities by which humans mediate the sacred realm. in some african american spiritual traditions, ideas about magical and religious practice can enclose identical experiences. christianity may presume a person's acceptance of a kind of supernaturalism, as a religion that calls upon god, jesus, and the holy ghost to directly intervene, when petitioned, in the life of the believer. individuals may utilize the rhetoric of miracle to cha

aves were utilized to heal and give the carrier control and protection "jew david" was a plant that was especially prized among slaves for its therapeutic properties, whereas "adam and eve" root brought luck. individuals who possessed sampson's root or st.-john's-wort boasted of supernatural security. the leaves of the peace plant and the king-of-the-woods, patterned in the shape of a cross, were sacred and powerful if used with a prayer to "the father, son and holy ghost"[29] christian accoutrements were utilized in other unusual ways by african american conjurers. a common procedure for divination used by slaves involved the use of a bible for detection of criminals. jacob stroyer, who was enslaved in south carolina in the 1840s, gave a detailed account of a ritual involving prayer and t

tus.had a profound impact on the ways that freedpersons perceived conjure. those who retained the older black magic page 22 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 supernatural traditions, we will see, often found themselves in a struggle to balance their spiritual values with their practical needs.[42] the lack of a sharp dichotomy between the sacred and the secular realms led many african americans to view the spiritual realm as directly impinging on human experience. it is perhaps owing to such a perspective that the emphasis on supernatural mediation in black religious life both before and after emancipation can be understood. african american spirituality put a premium on experiences of empowerment, which were potentially available

areas from which the slaves were taken.those of the western and central regions of sub-saharan africa.were extremely diverse and paralleled an equally diverse range of linguistic groups. it is arguable that most practitioners, irrespective of their national origins, adhered to characteristic traits of african religions: highly structured cosmologies, concepts of a diffused monotheism, rituals of sacred mediation, an emphasis on devotions to ancestors and the dead, and the use of spiritually efficacious objects.[2] throughout africa, certain cosmological precepts appear to have been relatively congruent from people to people. precolonial kongolese, for example, envisioned the world as a multidimensional structure, with two mountains connected at their foundations and divided by a barrier o

ce of their beliefs and the other aspects of the world in which they participated. a spiritual reality governed human life, within belief systems that were not elaborated as philosophical or speculative knowledge but rather enfolded ways of being and living. africans arriving in the west during the period of the slave trade would have subscribed to a view of the universe with no divisions between sacred and profane. theirs was a universe that reflected the pervasive power of spirit and life force "african peoples are aware of mystical power in the universe" writes the kenyan scholar john mbiti "this power is ultimately from god, but in practice it is inherent in, or comes from or through physical objects and spiritual beings" though stemming from more recent observations of indigenous afri

CHRONOLOGIA RORISPERGIUS

na flourished. nagarjuna- first order 4 magic square, in india. 1st to 3rd ce) testament of solomon composed 17 egyptian zodiac at denderah is erected. 30-96 new testament. 50-63 (n.t) colossians, philemon, ephesians, philippians. c.50 chaeremon egyptian stoic philosopher and grammarian, superintendent of the alexandrian library kept in the temple of serapis, and as custodian and expounder of the sacred books belonged to the higher ranks of the priesthood. wrote an account of the egyptian priesthood preserved by porphyry on the sanctity and symbolical secrets of ancient egypt. 60-80 (n.t) acts of the apostles. 68 destruction of qumran community (dead sea scrolls. 70 (n.t) gospel of mark. 70 destruction of the second temple in jerusalem by the forces of emperor vespasian. 2 enoch, or the sl

hers. ascetic christians in egypt practised a method of intensive meditation, combined with physical exercises, that they called hesychasm (from the greek, hesychia=silence, q.v. parallels have been observed between medieval ecstatic kabbalah and hesychast practice. 204-270 ce plotinus, neoplatonic philosopher and mystic (born in egypt) c.210 clement of alexandria stromata book 6 chap.4 describes sacred ceremonial procession of egyptian priests carrying the 42 books of hermes(emanation of re) 215-220: origen (185-253/4, then catechist for the christian community of alexandria, preaches his homilies on genesis along with a lot of other works 216 to 276- life of mani, the illuminator, who founded manicheism, based on ideas from judaism, christianity, zoroasterism, gnosticism, etc. 244-261 ma

o of freising of germany first recorded story of legendary christian ruler of the east, prester john, in his "chronicon" 1148 hildegard of bingen writing on science 1147-9: the second crusade ends in relative disarray with an abortive siege of damascus. d. 1149 yosef ben ya aqob ibn saddiq. olam qatan( the microcosm) borrowed in large part from the encyclopaedia of the brotherhood of purity whose sacred writings of this sect of ismailites were to play an important role also in jewish gnosis< h. corbin, storia della filosofia islamica, milano, 1973, p.142. 1150 turba philosophorum translated from arabic. c. 1150: abbess hildegard of bingen (1078-1179, hailed as the "sibyl of the rhine" writes the scivias and a series of important letters; she also composes music and verse, including the ord

to spain. c. 1290 master salion, a canon of padova, who was astrologer to ezzelino da romano, translated three small treatises on astrology, including the book of nativities of al-qabisi alcabitius; a small text from hebrew on geomancy; the hermetic book de stellis fixis(de stellis beibenis) of hermes and the de nativititatibus of albubather. 1291 abraham abulafia imre shefer. 3-fold unity of the sacred name 1292? abraham abulafia dies. attributed sha'are sedeq which concerns the anthropos composed of 10 sefirot. 1292 allocutio super significatione nominis tetragrammaton vilanova trinitarian proof in yhvh 1292 arnald villanova "allocutio super significatione nominis tetragrammaton. trinitarian proof in yhvh. joachim's alpha and omega as triangle and circle signifying the unity of the 3-in

dee lectures on euclid. 1552 simon forman born. wrote a 'life of merlin' restoration of the jews, and another book about the nephilim. emperor rudolph ii born .guillaume postel publishes first latin translation of sefer yetzirah. a second latin version printed 25 years later. guillaume postel -omnium linguaruam quibus ad hanc usque diem mundus est usus origo idea that the characters of the three sacred languages derive from a common geometrical base. january 6, postel's mystical "immutation" 1553-1588 valentin weigel mystical writer who drew upon paracelsist and alchemical ideas; influenced jacob boehme, and other german protestant mystics of the 17th century. 1553-1623 abraham yagel. gei hizzayon(valley of vision. 1553 postel publishes de originibus (p. 10 discusses ethiopian magical tex

COLLIER IRENE CHINESE MYTHOLOGY

on. chinese mythology 40 expert commentary the tortoise and yarrow have symbolic meaning in the story. in his work on cyclic world myths, professor robert shanmu chen of the university of british columbia writes: divination of the pa kua [eight-sided octagon] was accomplished through the use of the tortoise-shell and the arrangement of stalks of milfoil [also known as yarrow. the tortoise was the sacred animal of the north-winter, a hibernal animal capable of seemingly occult death and rebirth, while the milfoil was regarded as a sacred plant bearing three hundred stems every thousand years and connected with the virtue of roundness or perfection.5 the i ching, or the book of changes has sixty-four possible combinations of trigrams. the book lists the meaning of each combination, which the

cracked ground. while the unsteady earth rocked and lurched, forest fires raged, and mountain lakes burst their containing walls, sending more debris to the shattered villages below. all the gods, including zurong, were stunned. but they were powerless to save their collapsing world. as nuwa watched the destruction taking place on earth, the goddess became furious. she raced to find rocks of five sacred colors black, white, red, green, and yellow and smelted them together in a huge bonfire. using this sacred mixture, she began bit by bit to mend the hole in the sky. all the while, she cursed at the carelessness of the gods who had caused this devastation. next, nuwa scooped up miles and miles of river rushes and stuffed up every burning crack she could find. as their ashes settled in the c

ave them a bamboo flute in the shape of a phoenix s tail. playing it would make them forget about the horrible things they saw. q: what happened to the geography of china as a result of gong s actions? a: china is tilted so that it is high at the northwest corner where the stars and moon pass through, and low at the southeast corner where the rivers run into the sea. 49 expert commentary the five sacred colors mentioned in the story are connected to five important earth elements: green=wood, red=fire, yellow=soil, white=metal, black=water. in their study of chinese festivals, authors carol stepanchuck and charles wong write: the elements, which are five natural forces, work together in a cyclical order to represent periods of rise and decay, production and destruction. wood prevails over e

of reeds is efficacious [effective] in the repair of breached dykes because reeds grow in water. it may be that the concept of reed (water) and ash (fire) is also seen as an expression of harmonious union yin-yang, of order and equilibrium.4 the phoenix is an important creature in chinese mythology, second in rank only to the dragon. poet brian katz describes her: the phoenix, feng huang, was the sacred fire bird. it was truly a magnificent creature to behold, and it had the features of several different animals. it had the head of a swan; the throat of a swallow; the beak of a chicken; the neck of a snake; the legs of a unicorn; the arched back of a turtle; and the stripes of a dragon. its feathers were made up of the five sacred colors: black, white, red, green, and yellow.5 50 author de

aching and rewriting the classical literature of china. his followers kept his teachings alive after his death. in a.d. 59, more than four hundred years after his death, confucius was recognized as a heavenly being by the emperor of the han dynasty. emperors adopted his ideas about good government and built schools in his honor. this story introduces the unicorn, the chi-lin [chee leen, an animal sacred to the chinese. it does not 85 resemble the unicorn in european myths, but is a combination of many animals, including the deer, ox, dragon, and horse. a peaceful, timid animal, the chi-lin left the innocent alone, but when angered, gored evil people with its horn. trustworthy soldiers and fair judges wore the emblem of the chi-lin on their clothing to remind them of their duties. in the fo

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

is individuality, his permutation is one" note that there are three sentences in this notarikon in english. this alludes to the supernals that unite in rtk. one more important factor is present in the r.r. et. a.c. this factor is the unity of our order. we must remain united in truth and brotherhood if we are to complete the group egregore of the "great work" and the reason we were called to this sacred mystical path. upon the calling forth of the d.w.b, the old current of energy is broken and a new energy is installed. the various calling of the elemental forces are now employed via the watchtower. all four watchtowers are activated through the four enochian tablets. this relates directly to the sun's cycle through the heavens and through the four elements which are held together by the t

COSIMANO CHARLES ELEMENTARY PSIONICS

or has fresh batteries) the more you practice, the more effective the mind becomes at blocking out unwelcome stimuli. after you have done this for a week or two and it is starting to get really old and boring, it is time to add something that will control your mind still further and that is a mantra. don't panic! you don't have to try to remember something in sanskrit that translates roughly "the sacred cow has defecated on the jain in the garden of vishnu" all a mantra is a set of words or sounds which you think in order to keep other thoughts from intruding. sit comfortably. try to breathe regularly, in a set rhythm, but do not become overly concerned about that. your body has its own rate of breathing that it likes and if you upset that rate your body will get upset at you. i remember w

ny readers. now pick a couple of sounds. the indians of india, or at least some of them, use the sounds so and hum. these are nothing more than an approximation of the noises the breath makes as it enters and leaves the body. they also have two other great advantages. first, they are very easy to remember. second, they don't mean anything so you won't have to worry about invoking the feces of the sacred cow. it works like this. as you inhale, think the sound so and as you exhale think the sound hum. just do this while you sit and you will notice that by doing this you can block out all manner of wandering thoughts which can disturb you, like the mountain of bills on the desk. practice this for about a month. you should, by that time, discover a few definite changes in yourself. first, you

of faith was a great trial to my friends but they came to appreciate my point of view after one of their number who had been copiously greased with olive oil announced that his eyes were healed, threw away his glasses and drove into a tree on the way home. i insist that you do not make the same mistake. if you are under medical care, do not, even if the your pendulum, stick pad, instincts and the sacred chickens say you are healed give up either your medicine or your doctor. the last thing i need to run into on a jaunt into the astral plane is the spirit of one of my readers who died of stupidity. so how do you use the abilities taught in this volume of ineffable wisdom to keep your body in good health? the same way you would use conventional medicine; that is to say, by prevention of what

DANCE OF THE WITCHES

dy as possible- when i say this, i mean that you should always speak, act, move, and even think with a deliberate, planned out, almost "slow" feel; this is a good way to fall into a deep trance that we like to call "slow time. when you lift a forked wood or a rod or a bowl, when you make invocations, let your every action be as even, steady, and deliberate as possible; these are powerful actions, sacred actions, and deserving of your every bit of awareness and attention. when you speak, allow your words to flow steadily and calmly, resonating with deliberate focus. the mind will try to "speed up" on you, but gently keep it reigned in, and let awareness be deep, steady, and fully absorbed on what you are doing, not matter how minor it seems. the power of the rite, the motions, all suddenly

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ng island, new york. even on earth, blocking frequencies are a fact. 10. and the truth shall set you free i am going to use the term blocking and jamming frequency for simplicity, but it could well have taken the form of closing down the portals and gateways which link this physical dimension we see around us with other space-time dimensions. some of these gateways are reckoned to be at the great sacred places of the ancients, like stonehenge, machu picchu in peru, ayers rock, and the former lands of babylon and mesopotamia, now iraq. the bermuda triangle is believed to be another, which could explain the many strange disappearances of ships and aircraft, as the gateway opens. it may even be that these gateways were largely closed down for positive reasons, to prevent more negative extrate

freemasons and only one was known not to be.9 another researcher, enrique de vincente, says that fifty-three of the signatories were freemasons and that seventeen presidents, beginning with washington, have been members of the order. the second president, john adams, belonged to a secret society known as the dragons, named after the magnetic energy lines in the earth's energy grid. he studied the sacred geometry contained in the energy grid and knew how to harness the power it contained.10 one of the leading revolutionaries and founding fathers of the united states was benjamin franklin, the first grand master of the freemasons of pennsylvania. he 34..and the truth shall set you free became a friend of sir francis dashwood, the chancellor of the british treasury, and founder of the secret

o all this alone. they need the help of the brotherhood network to manipulate the circumstances in which conflicts will break out. the rothschilds have long been enthusiastic freemasons and napoleon bonaparte was surrounded by freemasons who advised him on his policies and expansionism. they persuaded him at one time to invade egypt and ransack ancient sites for knowledge and artifacts held to be sacred to freemasonic ritual and legend. napoleon brought a massive egyptian obelisk back to paris as part of this burglary. british freemasons persuaded their government to do the same and the result was the theft of the egyptian obelisk known as cleopatra's needle, which still stands in london. napoleon's escapades were well exploited by the brotherhood and their bankers. in his book, the rothsc

13 leaves in the left. in his beak he has a scroll with the 13 letters of "e pluribus unum- out of many, one. around this are 13 stars in the shape of the star of david. there is also a shield with 13 stripes which represent the original 13 states. on the united nations logo, the map of the world is arranged in 33 segments within 13 ears of corn, and the un building is sited over one of the most sacred springs (energy points) to the native americans. the proctor and gamble logo is an old masonic symbol with a bearded man in a circle alongside 13 stars. the combined xs in the rockefeller oil giant, exxon (esso, is another symbol of the scottish rite.16 the symbolism is everywhere. the 'thinking' and the basic beliefs i have outlined from nazi germany are only a public manifestation of what

h will end credit card fraud and lost cards. it is the ultimate control. everything about you, including your location, will be constantly observed by the computer. i am told by a very good source that the global elite computer system is based underground in brussels, belgium. it is called the krypt or crypt because it is located in 100,000 square feet of office space underneath the church of the sacred blood of jesus, known locally as the blood church. the main entrance to the underground facility is from buildings across the road from the church. similar computer centres are located at the air force academy, cheyenne mountain, colorado springs, usa, and the satellite control centre, alice springs, australia. these systems lock into government computers across the world to gather informat

DAVID ICKE CHILDREN OF THE MATRIX

ands of years ago. he found that if you draw a line of longitude through the great pyramid at giza it crosses more land than anywhere else on the planet and this supports the ancient egyptian belief that the pyramid was the centre of the earth.36 flem-ath then realised that if the great pyramid is taken to be the centre of the 0 degree meridian, the longitude and latitude locations of the world's sacred sites fit together in neat geometrical patterns. they appeared as a grid system, very much like the blocks in the street plans of us cities.37 he found he could predict where a sacred site would be purely from this system.38 this geometrical perfection is not the case if you take the present greenwich observatory in london to be the 0 degree central point. it throws the whole system out. gr

ion is not the case if you take the present greenwich observatory in london to be the 0 degree central point. it throws the whole system out. greenwich was chosen by a committee only in 1884 despite protests by one prominent member, the astronomer royal of scotland, charles piazzi smyth, that the 0 degree meridian should run through the great pyramid. flem-ath has further established that some 50 sacred sites in mexico are aligned to a north pole located in the hudson bay area, as it was before the cataclysm.39 even those built since the upheavals have been placed on older sites that aligned with the old north pole. the same is true of rosslyn chapel near edinburgh in scotland.40 this is an illuminati "holy grail" full of their ancient symbolism and built by the st clair-sinclair family, o

(hodder and stoughton, london. 1996, p 52 4 ibid 5 colin wilson "atlantis: at last, could this be the true secret of the lost continent, london daily mail, september 30th, 2000 6 ibid 28 children of the matrix 7 john a. keel, our haunted planet (fawcett publications, usa. 1971, p 14 8 ibid 9 ibid, p 15 10 ibid 11 see the books of james churchward: the lost continent of mu; the children of mu; the sacred symbols of mu; the cosmic forces of mu, books one and two. they are available through the david icke website 12 professor james demeo, saharasia: the 4000bce origins of child abuse, sex-repression, warfare and social violence, in the deserts of the old world (natural energy works. usa, 1998. also see article on http//www.davidicke.net/tellthetruth/history/saharasian.html 13 professor w.b. e

hina, the atlantean and lemurian initiates used their advanced techniques to build pyramids and other vast structures that we would struggle to build even today. researchers have established that these great structures were built in geometrical relationship to each other over fantastic distances in different parts of the planet. it appears to be a mystery how this could be done, but it's not. the sacred places of the ancients (and the illuminati today) were invariably the vortex points on the global energy grid. this is a web of force lines, known as ley lines or meridians, which encircle and interpenetrate the planet. i'll go into more detail about this later. when these lines cross it creates a spiralling vortex of energy and figure 8: the endless legends of the "gods" travelling from a

urians built their temples, pyramids, and so on. the grid is geometrical and the vortex points are in geometrical relationship to each other. therefore, anything built on those points also have the same geometrical relationship with other structures on other points. simple, once you have the knowledge to locate the vortexes, which the atlanteans and lemurians could. the famous ancient and modern "sacred sites" are invariably associated with the atlanteans and lemurians. sedona in arizona, famous for its massive vortexes to this day, is claimed to be an ancient colony of the lemurians, as is mount shasta in northern california" sedona is also associated by researchers of ufo activity with a reptilian underground base where members of the reptilian race work with their human or part-human pu

DAVID ICKE THE BIGGEST SECRET

over the world could easily originate from the reptilian gods who onceoperated openly thousands of years ago. these were the serpent people of ancient texts,including the bible, where the serpent is a regular theme. of course, the serpent hasbeen used to symbolise many things and not every reference will be literally a reptile,certainly not. but many of them are. there is also a common theme of a sacred placebeing guarded by a serpent or dragon. we have the serpent in the garden of eden andthe serpent/dragon theme is global. the persians spoke of a region of bliss and delightcalled heden which was more beautiful than all the rest of the world. it was the originalabode of the first men, they said, before they were tempted by the evil spirit, in the formof a serpent, to partake of the fruit

ke of the fruit of the forbidden tree. there is also the banyon treeunder which the hindu jesus, known as khrishna, sat upon a coiled serpent andbestowed spiritual knowledge on humanity. the ancient greeks had a tradition of theislands of the blessed and the garden of the hesperides in which grew a tree bearingthe golden apples of immortality. this garden was protected by a dragon.4 in thechinese sacred books there is a garden in which grew trees bearing the fruit ofimmortality and it, too, was guarded by a winged serpent called a dragon. in ancientmexican accounts, their version of the eve story involves a great male serpent.5another hindu legend speaks of the sacred mountain of meru guarded by a dreadfuldragon.6 over and over we see the same theme of sacred places guarded by fearsomedrag

yal court of the dragon had been founded in egypt bythe priests of mendes and this still continues today 4,000 years later, as the imperial androyal court of the dragon sovereignty, now headquartered in britain. some peoplecall this the brother-hood of the snake. the early kings of sumer, egypt, and later,israel, were anointed at their coronation with the fat of the dragon which was the fatof the sacred crocodile. the croc was known in egypt as a messeh and from this comesthe hebrew term messiah which means anointed one. the kings of the successionwere also known as dragons and all this symbolism relates to the knowledge thatthese royal families were the bloodlines of the reptile-human crossbreeds. when manykingdoms joined together in battle, they appointed a king of kings and he was known

reptile-human crossbreeds. when manykingdoms joined together in battle, they appointed a king of kings and he was known asthe great dragon or. draco. the famous celtic title, pendragon, is a version of this.kingship actually originates from the word kin or blood relative and kin-ship becamekingship. just to emphasise the point about the reptile bloodlines here, the name theegyptians gave to their sacred messeh or crocodile was. draco. this also became asymbol of the egyptian therapeutate and their branch in israel called the essenes, andit was represented as a sea serpent or bistea neptunis by the royal merovingians andtheir decendents in france. the same tribe, all of them. if you look in the picture sectionyou will see an ancient egyptian depiction of a god on the temple wall at saqquara

as to these people that st paul wassupposed to have written in the new testaments letter to the galatians. thecimmerians or cimbri also settled in wales and to this day the name for that country inthe welsh language is cymru.the scythians, another aryan group, also moved north from the caucasus intoeurope where their name was changed by the romans to distinguish between them andother peoples. the sacred emblems of the scythians included the serpent, the ox(nimrod/taurus, fire (the sun, knowledge, and tho or theo, the god the egyptianscalled pan. the romans called the scythians the sarmatae and the germani from thelatin word germanus, meaning genuine. the scythians were known, therefore, as thegenuine people and of course from germani we get german and germany. the namechange is confirmed b

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ington, d.c, city street map. this combination of symbols runs south and east from the white house to the united states capitol. these are the symbols which clearly stamp freemasonry upon this city, and which unmistakably reveal that the brand of luciferic worship which we see in the goathead pentagram is the brand practiced by freemasonry. let us look at these freemasonry symbols. the three most sacred symbols of freemasonry are the compass, the square, and the rule or straight-edge. look at the united states capitol, and you will see that it is laid out in the form of a circle. this represents the top of a professional compass of that era, which was circular. pennsylvania avenue, running from the capitol to the white house, represents one leg of the compass. maryland avenue, running from

are is pictorially missing; however, once you draw the natural continuation of louisiana and washington beyond their termination points you will see the 900 square perfectly formed. the freemason's rule, or straightedge, is clearly seen if you draw a straight line south from the white house center to the base of the washington monument and then straight east to the capitol. thus, all three of the sacred instruments of freemasonry are depicted in the layout of these streets. as i stated earlier, the deliberate planning of these governmental buildings so that they would be laid out so as to represent these three sacred tools of freemasonry, coupled with the luciferic goathead pentagram, clearly tell us that the brand of luciferic control and worship planned for this capitol city was freemaso

world contributed 35 of these memorial stones. these 35 blocks were intermingled with the other memorial stones, but the last several of them were placed at the 330 foot level* the total cost of the washington monument was reported to be $1,300,000, showing again a most important masonic number, 13* the monument has 8 windows, and together they total 39 square feet in size. the number 39 is very sacred because it is formed by multiplying 3x13 and 39 divided by two is 19.5 which is another significant masonic number. and, also remember the importance of the number 8 in occultic numerology, for it carries the meaning of "new beginnings. combined with the meaning of number 13, as "extreme rebellion, you get the total message that this "new beginning" new world order is to be carried out in "

DAVIDSON DAN SHAPE POWER

s were also discovered to be associated with diamagnetism. viktor found that when foods and beverages were charged with diamagnetism they improved a person's health. 2.6 bibliography 1. keely and his discoveries. clara bloomfield moore, london, kegan paul, trench, trubner& co, ltd, 1893. 2. a dweller on two planets. phylos, borden publishing company, los angeles, 1952. 3. feng shui the science of sacred landscape in old china. ernest j. eitel, synergetic press, tucson, arizona, 1984. 4. interior design with feng shui. sarah rossbach, e.p. dutton a division of nal penguin inc, 2 park avenue, new york, n.y. 10016 5. great pyramid proof of god. george r. riffert, destiny publishers, merrimac, mass, 1932. 6. pyramid power. max toth and greg nielson, freeway press, 1974. 7. the guide to pyramid

tions which utilize the combination of these effects. it is highly significant that we can do exercises, establish our residence in proper locations, and adjust our clothing, home and work environment to enhance our absorption of these natural forces and energies. 3.9 bibliography 1. crop circles: harbingers of world change. alick bartholomeu, gateway, bathe, uk, 1991. 2. feng-shui the science of sacred landscape in old china. ernest j. eitel, synergetic press, tucson, arizona, 1984. 4. interior design with feng-shui. sarah rossbach, e.p. dutton, a division of nal penguin inc, 2 park avenue, new york, n.y. 5. dawn behind the dawn: a search for earthly paradise geoffrey ashe, new york: a john macrae book, henry holt and company, 1992 6. a quest for the beginning and the end. graham hancock

at pyramid proof of god. george r. riffert, destiny publishers, merrimac, mass, 1932. 9. the secret power of pyramids. bill schul and ed pettit, fawcett gold medal book, 1975. 10. the psychic power of pyramids. bill schul and ed pettit, fawcett gold medal book, 1976. 11. pyramid energy and how it works. james wyckoff, zebra books, kensington publishing corp, 1976. c h a p t e r 5 shape power and "sacred geometry" this chapter examines a concept which has become popular in modern metaphysical circles, sacred geometry, which is the implication that there exists geometrical patterns that are related to the foundation of life and existence, of creation, of god. the relevance of sacred geometry to shape power will be examined. 5.1 sacred geometry the concept of shape power as natural generators

related to the foundation of life and existence, of creation, of god. the relevance of sacred geometry to shape power will be examined. 5.1 sacred geometry the concept of shape power as natural generators, foci of higher order energies, and transducers of that energy into more recognizable energies such as electricity and magnetism is stating essentially the same thing as the above definition of "sacred geometry. whether you ascribe some mystical significance to geometrical patterns on the basis of faith, intuition, symbolic magic, or observed results or you prove in the laboratory with experiments and rigorous "scientific" procedure, you have changed nothing except semantics as far as the end result. both are tapping energy using natural geometrical principles that exist in the natural or

ificance to geometrical patterns on the basis of faith, intuition, symbolic magic, or observed results or you prove in the laboratory with experiments and rigorous "scientific" procedure, you have changed nothing except semantics as far as the end result. both are tapping energy using natural geometrical principles that exist in the natural order of the universe. these principles reveal to us the sacred foundation of all things created. as a mathematician and physicist, i shy away from describing geometrical figures as "sacred. as one deeply involved in metaphysics, i understand where those who embrace the term "sacred geometry" are coming from. however, as one gets more deeply involved in understanding how the universe functions, and in particular, how geometrical shapes resonate and gene

DEMONIC BIBLE

ons of god in graduated order from pure spirit to the course material world. even the shells or husks (evil spirits) are manifestations of god s power. in jewish belief, god is infinite and therefore beyond description. yahweh, according to the cabalist, is not the name of god but the phonetic pronunciation of the word god spoke at the moment of creation. yhvh, called the divine tetragrammaton or sacred four letter word, represents the elements earth, air, fire, and water. the hebrew god was a god of physical manifestation who appeared to moses in a burning bush and to the israelites as a pillar of flame by night and cloud of vapor by day. it is likely that the hebrew mystical beliefs (which later formed the cabala) developed during the time the israelites lived among the egyptians. prior

objective world so that it influences the subjective minds of all those individuals who come into contact with it. objects may be charged with this magical energy and become "charmed" or "cursed. within a magical group or coven a group-consciousness develops and acts as if it were an individual entity. these thoughtforms are also responsible for buildings and locations assuming an aura; becoming "sacred "holy "defiled "unholy, etc. thought-forms were used by egyptian magicians to guard burial chambers and resulted in the deaths of archeologists thousands of years later. this phenomenon cannot be explained by telepathy but is rather a form of magnetism or mesmerism, concerning which much research has also been done. the question arises: if spirits or demons are invoked by the magician and e

way working of the ona septenary system. it is possible that the magician may dedicate a lunar month to forming each of the alignments described in the demonic bible. the magician may adapt the demonic bible as he feels is appropriate so that it is harmonious with his past magical workings and comes naturally to him. the rituals of the demonic bible are similar to those of the necronomicon or the sacred magic of abramelin the mage in that, unlike a mere book of spells for love, power, wealth, or the destruction of one s enemies, the demonic bible presents a series of rituals that the magician can use to initiate himself. all of the rituals in the demonic bible form a single ritual working which the magician may spend a lifetime performing. the goal of the working is to symbolically open th

ate. i am in fire; i am in air; i am the devil incarnate. i am in earth; i am in water; i am the devil incarnate. i am satan; i am lucifer; i am the devil incarnate. i am belial; i am leviatan; i am the devil incarnate. i am the devil incarnate (recite three times; then drink from chalice) the eight sub-princes of hell the formula of the demonic bible (as i preformed it) originally paralleled the sacred magic of abramelin the mage by invoking the four crown princes of hell (satan, lucifer, belial, and leviatan) to cross the gates of hell and then invoking the eight sub- princes of hell (astarot, magot, belzebud, asmodee, paimon, amoymon, oriens, and ariton) to open the locks of the abyss. i later came to believe that there were nine locks (not eight) and that these locks corresponded with

DIABOLUS

ed within a spectrum of the zoroastrian religion this gnosis is other and stands outside within practice. to make proper reference; and by their devotion to witchcraft (yatuk-dinoih) he seduces mankind into affection for himself and disaffection to ohrmazd, so that they forsake the religion of ohrmazd, and practice that of ahriman. the bundahishn, from on the evil-doing of ahriman and the demons, sacred books of the east, oxford university press, 1897 here lies the very foundation and cipher of the averse magical practice of satanic and luciferian magick it is other and exists outside any other religion, despite having inverse practices of traditional right hand path religions. sorcery is a religion, and its doctrines are written in the will and works of the magician his or herself. the ev

thology of gods and powerful deities is perhaps history s most elaborate and evasive within the conception of their opposing powers. the egyptian god of chaos and storms, set, called also sutekh, set-heh or seth-an was revered in the 3rd millennia b.c. and forward, originally as a positive force of movement and foreign lands. it was later on that set became a form of the opposer, with red being a sacred color and his minions being actual demons who tested or destroyed others. set was commonly perceived as a god of war, who taught some pharaohs the art of shooting the bow and arrow, etc. the egyptian book of the dead presents set as the lord of the northern sky, who is over storms, cold weather and darkness. set was perhaps the most significant egyptian god in that he alone was the god of m

suffered from the distention of his belly, because it had no outlet. but god sent a bird, which came and helped him, and made an outlet for it, and he was relieved. the black book this section provides a powerful symbolism which stretches beyond the predicament of constipation. while god created mankind, he only held limited facilities. melek ta us came unto adam and suggested that he eat of the sacred fruit. this wisdom as he offered would open adam s eyes to his own black light, the gift of iblis. it was azazel who by offering knowledge to adam and eve was by all accounts the opposer, the adversary who by aversion and a different point of view opened the mind and soul to the black flame of shaitan, that which is self-knowledge and perception. then he was wroth with the pearl which he ha

ho are ready to rouse leviathan. may its morning stars become dark; may it wait for daylight in vain and not see the first days of the dawn. leviathan is considered to being connected with azhdeha, the dragon, the very home of tiamat and some suggesting also set (who is known in lore to take the form of serpents, also connected to tiamat, the chaos dragon of the akko-sumerians. in the book of the sacred magic of abra-melin the mage, leviathan is one of the four crowned princes of hell, spell from the hebraic root of lvithn. he is called the crooked or piercing serpent or dragon. leviathan is a chief daemon along with lucifer, satan and belial. anton lavey attributed leviathan to the direction of west, associated with water. understanding leviathan provides a more significant challenge than

eviathan is to become blind to our possibility and our very future. for one to begin to grasp the possibility of the immortal psyche, the mind which stands alone, which has emerged and evolved, depends upon the crystallization of the essence in relation to leviathan lucifer and lilith, the force which creates and empowers the mind. beelzebub or beelzbuth according to s.l. macgregor mathers in the sacred magic of abramelin the mage described his name as meaning bol, hebrew for lord and zbvb, flies. beelzebub is a form of the adversary which holds close if not identical associations to satan. the name baal zebuth was known as the prince of demons in the time of christ, when the pharisees took against christ. they associated christ having been possessed by beelzebub and referred to his power

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

is based on entering the light from spiritual darkness. asport: from the french meaning "to take or to send. in spiritism (q.v, any object taken from a seance by a spirit (q.v) or entity from the physical world to the spiritual world or the astral plane (q.v. assiah: pronounced "ahs-sie-ah" it is the fourth of the four kabalistic worlds in descending order. it means world of creation. asson: the sacred rattle of voudoun (q.v (see voodoo. they are used to summon the loas (q.v) or gods. astral: greek "from the stars" pertaining to that level of existence which is finer and more penetrating than matter, but denser than mind. in the psyche, it comprises the emotional/instinctual levels which unite mind and body. astral plane: a non-physical level of existence which is the basis for the physic

el: pronounced "ah-ree-ehl" the archangel (q.v) and cosmic guardian of the north and of elemental earth. some traditions use "oh-ree-ehl" in the traditions of christian magick& mysticism, auriel is the "archangel of death, he who brings all souls at last to rest upon the neither shore" aurum solis, order of the [o.s.v: the order of the shining sun. also called by it's latin name, the order of the sacred word. a well known and still existing english/british occult order which has been the primary promulgator of the teachings of melita denning and osbourne phillips. an order whose teachings are strongly in the western esoteric tradition. the symbol of this order is a plain, unadorned eight rayed star in the form of an octagram, on it's side (to look like a cross, and a red equilateral cross

repetition of sounds or words to induce an altered mental state and produce magickal effects. chaos magick: magickal practices based on the presumptions that the universe is uncertain and that natural laws are not everywhere and always constant. a. osmond spare was a principle chaos magickal practitioner. chaos magick is not viewed to be the norm in western magickal traditions. charm: any object, sacred or profane, with or without appropriate symbols, charged or consecrated toward a specific end. usually, in the form of an amulet (q.v) or a talisman (q.v. chela: the eastern term for a student of spiritual and occult matters who learns mainly by imitating the guru, or teacher. chesed: in hebrew "mercy. pronounced "heh-sehd. the fourth (4th) sephirah (q.v) on the tree of life (q.v. chiah: ou

y whose station is at the black pillar in regular working, or at the west end of the hall during initiations to symbolize a terrible and avenging force at the confines of matter, at the borders of the qlippohth being enthroned upon matter and robed in darkness (black. hierophant: originally, the high priest of the greek mysteries at eleusis. more generally, any priest of the mysteries who reveals sacred secrets to initiates and candidates during initiation. in the order of the astral star, the chief officer of a stellar temple [s.t. the principle adept and ranking clergy (high priest/ high priestess) of a working lodge of the society whose station is at the east- the direction of light in regular working and initiations. in regular workings, it is customary for a past hierophant to stand a

](q.v, who became the leader and guiding light of the group until schisms developed circa 1900 and the group divided into numerous factions. most noted for writing the initiatory rituals of the hermetic order of the golden dawn (q.v) from a cipher manuscript. he was responsible for the interpretation and eventual publication of many classic grimoires (q.v) of ceremonial magick (q.v) including the sacred magic of abramelin the mage, the greater key of solomon the king, the goetia of the lesser keys of solomon the king, and the armadel of magic. additionally, s.l. mathers translated portions of the zohar and commentaries upon the kabbalah entitled, the kabbalah unveiled. maya: illusion. a sanskrit word which does not mean, as many people believe, that the world is an illusion. actually, it m

DION FORTUNE MYSTICAL QABALA

ng of esoteric fraternities know that a whole cosmogony and psychology can be conveyed in a glyph which means nothing to the uninitiated. these strange old charts could be handed on from generation to generation, their explanation being communicated verbally, and the true interpretation would never be lost. when in doubt as to the explanation of some abstruse point, reference would be made to the sacred glyph, and meditation thereon would unfold what generations of meditation had ensouled therein. it is well known to mystics that if a man meditates upon a symbol around which certain ideas have been associated by past meditation, he will obtain access to those ideas, even if the glyph has never been elucidated to him by those who have received the oral tradition "by mouth to ear" 16. the or

of using the mind. 8. it is not required of those who would use the qabalah as their yoga that they should acquire any extensive knowledge of the hebrew language; all they need is to be able to read and write the hebrew characters. the modern qabalah has been pretty thoroughly naturalised in the english language, but it retains, and must ever retain, all its words of power in hebrew, which is the sacred language of the west just as sanscrit is the sacred language of the east. there are those who have objected to the free employment of sanscrit terms in occult literature, and no doubt they will object even more strongly to the employment of hebrew characters, but their use is unavoidable, for every letter in hebrew is also a number, and the numbers to which words add up are not only an impo

therefrom, and in no way to the methods of practical magic, and that purpose is to retain a monopoly of the knowledge which confers prestige, if not power. 21. for my part i believe that this selfishness and exclusiveness is the bane of the occult movement rather than its safeguard. it is the old sin of retaining the knowledge of god in the hands of a priesthood and denying it to all outside the sacred clan; justifiable enough when the people were savages, but unjustifiable in the case of the modern student. for when all is said and done, the desired information can be worked out from existing literature by those who care to take the trouble, or purchased plainly set forth by those who can afford high prices for books now rare. surely the possession of ample time and ample cash should not

eople were savages, but unjustifiable in the case of the modern student. for when all is said and done, the desired information can be worked out from existing literature by those who care to take the trouble, or purchased plainly set forth by those who can afford high prices for books now rare. surely the possession of ample time and ample cash should not be the test of the fitness to obtain the sacred wisdom? 22. no doubt i shall expose myself to a shower of abuse from the self-constituted guardians of this knowledge who may hold that their precious secrets have been betrayed. to this i reply that i am not betraying anything that is secret, but collecting that which has already been given to the world and is of a simple and well-known nature. when i first had access to certain manuscript

mode of function of any given power at any given level, and this system of notation is the basis of ceremonial magic with its names of power, and also of talismanic magic and the tarot system of divination. it is for this reason that it is said of the "barbarous names of evocation" that not so much as a letter may be changed, for these names are formulae based on the hebrew alphabet, which is the sacred language of the west as sanskrit is the sacred language of the east. in hebrew, moreover, each letter is also a number, so the names are numerical formulae; a most intricate system of metaphysical mathematics, called gematria, is based on this principle. there are aspects of gematria which i, at the present stage of my knowledge at any rate, consider debased and idle, being the accretions o

DION FORTUNE PSYCHIC SELF DEFENSE

hope of affording me 21 of 103 some measure of protection against the astral projection in which she knew she was tempted to indulge. at first sight her case had looked like one, of obsession, and had been so diagnosed by one or two members of the community, but wise handling revealed otherwise. this case reveals another interesting point in that, true to the witch-tradition, she had a horror of sacred symbols. she would not occupy a room where there was a picture of a religious subject. nothing would induce her to wear any piece of jewelry in the form of a cross, and it was impossible for her to enter a church. this case has many points of interest, especially in the fact that what was apparently a case of well-marked insanity was cleared up by occult methods. chapter iv projection of th

t were disbanded with persecution at the time of the reformation are also frequently badly "haunted" by psychic forces. the group-mind of a religious community is a very potent thing, and when it is disturbed by the corporate emotion of its members, the forces thus let loose are not readily dispersed. moreover, the monks, initiates of the mysteries of jesus, would not be likely to hand over their sacred places to the despoilers with any good will. it has been reported again and again that a curse rests on those who profited by the spoliation of church lands. this is too well known to require discussion in these pages. there is another fact in connection with church property, however, which may not be so well known, and that is the frequency with which psychic happenings are reported in con

tte, some nine inches high, and its owner had dug it up herself on the site of a burmese city that had fallen in ruin and been swallowed by the jungle. it was placed on the floor in an angle of the stairs, and served as a doorstop upon occasion. i had a flat on the top floor, and had to pass the melancholy little buddha each time i came in or went out, and to me it seemed a desecration to see the sacred symbol of another faith treated thus. i tried to point this out to her, and asked her how she would feel if she saw a crucifix thus utilised, but without result. meanwhile the little buddha sat there patiently, getting the carpet-sweeper pushed in his face and receiving libations of slops. one day, passing upstairs bearing a bunch of flowers, i was prompted to throw before him one of the tr

rmed, and disliking this manifestation very much indeed, i immediately made a banishing gesture and the ball of light returned down the stairs and was reabsorbed into the buddha, who, needless to say, got no more marigolds from me, and received a very wide berth until i left the flat shortly after. the experience was a singularly unpleasant one, and was a sharp lesson to me not to meddle with the sacred objects of another system unless i knew exactly what i was about. i learnt subsequently that some of these statues are consecrated with the blood of a human sacrifice. i do not mean to imply by this that all buddhist statues have been so treated; such consecrations are, i should imagine, comparatively rare; but i think no one who has a knowledge of the facts will deny that they occur, even

DONALDTYSON CHAKRAS

effects useful to my life and my studies, but i must refrain from writing of these things in detail. i should mention that what you have read here will not be found elsewhere in this detailed and specific form. those who usually write about the chakras have no firsthand knowledge of them, and those with an intimate firsthand knowledge usually consider them too dangerous and powerful, and also too sacred, to write about openly. gurus especially conceal the techniques for establishing an intimate and personal relationship with the goddess, which seems in my experience essential in awakening kundalini. what i have written is based on my own experiments- other practitioners of kundalini yoga may have experienced the chakras somewhat differently. it is repeated endlessly in traditional eastern

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ignettes which contain important variations either in subject matter or arrangement, as well as supplementary texts which appear in the appendixes, have been, as far as possible, drawn from other contemporary papyri in the british museum. the second edition of the facsimile has been executed by mr. f. c. price. e. a. wallis budge. british museum. january 25, 1895. next: contents preface http//www.sacred-texts.com/egy/ebod/ebod01.htm [8/10/2001 11:22:25 am] sacred texts egypt index previous next contents. preface v. introduction- the versions of the book of the dead ix the legend of osiris xlviii the doctrine of eternal life lv egyptian ideas of god lxxxii the abode of the blessed ci the gods of the book of the dead cvii geographical and mythological places cxxxiii funeral ceremonies cxxxvi

ode of the blessed ci the gods of the book of the dead cvii geographical and mythological places cxxxiii funeral ceremonies cxxxviii the papyrus of ani cxlii table of chapters cliii the hieroglyphic text of the papyrus of ani, with interlinear transliteration and word for word translation 1-242 translation 245-369 bibliography 371-377 next: the versions of the book of the dead. contents http//www.sacred-texts.com/egy/ebod/ebod02.htm [8/10/2001 11:22:27 am] sacred texts egypt index previous next introduction. the versions of the book of the dead. the four great versions of the book of the dead. the history of the great body of religious compositions which form the book of dead of the ancient egyptians may conveniently be divided into four[1] of the periods, which are represented by four ver

s mss. gyptiens, paris, 1874, p. 170 no. 3155. signor schiaparelli's words are-"esso scritto in ieratico, di un tipo paleografico speciale: l' enorme abbondanza di segni espletivi, la frequenza di segni o quasi demotici o quasi geroglifici, la sottigliezza di tutti, e l'incertezza con cui sono tracciati, che rivela una mano pi abituata a scrivere in the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (1 of 36 [8/10/2001 11:22:54 am] greco che in egiziano, sono altrettanti caratteri del tipo ieratico del periodo esclusivamente romano, a cui il nostro papiro appartiene senza alcun dubbio" il libro dei funerali, p. 19. on dev ria's work in connection with this ms, see maspero, le rituel du sacrifice fun raire (in revue de l'histoire des religions, t. xv, p. 16

o have been in use among the egyptians from about b.c. 4500, to the early centuries of the christian era. uncertainty of the history of its source the home, origin, and early history of the collection of ancient religious texts which have descended to us are, at present, unknown, and all working theories regarding them, however strongly supported by the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (2 of 36 [8/10/2001 11:22:54 am] apparently well-ascertained facts, must be carefully distinguished as theories only, so long as a single ancient necropolis in egypt remains unexplored and its inscriptions are untranslated. whether they were composed by the inhabitants of egypt, who recorded them in hieroglyphic characters, and who have left the monuments which

s de signes qui ne paraissent plus avoir t compl tement comprises des scribes qui les copiaient sous ounas et sous pepi. je crois, quant moi, qu'elles appartiennent an plus vieux rituel et remontent an del du r gne de m n" maspero, la religion gyptienne (in revue de l'histoire des religions, t. xii, p. 125. see also recueil de travaux, t. iv, p. 62. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (3 of 36 [8/10/2001 11:22:54 am] 3. so sind wir gezwungen, wenigstens die ersten grundlagen des buches den anf ngen den aegyptischen civilization beizumessen" see naville, das aegyptische todtenbuch (einleitung, berlin, 1886, p. 18] p. xiii the nile.[1] to fix a chronological limit for the arts and civilization of egypt is absolutely impossible.[2] evidence of

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

the cup of libations. their respective sovereigns are, gob for the gnomes, djiu for the salamanders, paralda for the sylphs, and nicksa for the undines. when an elementary spirit comes to torment, or at least to annoy the inhabitants of this world, we must conquer it by means of air, water, fire and earth, blowing, sprinkling, burning perfumes, and tracing on the earth the star of solomon and the sacred pentagram. these figures should be perfectly regular, and made either with coals from the consecrated fire, or with a reed dipped in diverse colors which we mix of pulverized magnet. then, while holding in the hand the pentacle of solomon, and taking by turns the sword, the wand, and the cup, we pronounce in these terms and in a loud voice the conjuration of the four. caput mortuum, impeert

at terra per adam lot-chavah. fiat firmamentum per lahuvehu-zebaoth. fiat judicium per ignen in virtute michaels. 8 angel with the dead eyes, obey or flow away with this holy water. winged bull labor or return to earth; if thou art not willing that i prick thee with this sword. chained eagle, obey this sign, or withdraw before this breath. moving serpent, crawl at my feet, or be tormented by this sacred fire and be dissipated with the perfumes i burn therein. let the water return to water! let a fire burn! let air circulate! let earth fall upon the earth, by virtue of the pentagram which is the morning star, and in the name of the tetragram, which is written in the center of the cross of light. amen. the sign of the cross adopted by the christians does not belong to them exclusively. it is

ELLIS LOW TWELVE 1907

hood? will you tell me of any other that is as old or older; more brilliant in its history; more honored in its constituency; more picturesque in its traditions? to-day it lies in the hand of the modern man largely an unused tool, capable of great achievements for god, for country, for mankind, but doing very little. for one, i believe that circumstances may easily arise when the highest and most sacred of all freedoms being threatened in this land, free masonry may be its most powerful defender, unifying all minds and commanding our best citizenship" let it be understood that we are not trying to apologize or make any plea for free masonry. no member is permitted to ask any outsider to join the order and no man can be admitted if in a secret ballot a single vote appears against him. in or

been possible for the few masons in the territory to have known each other, except as mere adventurers. as a manifestation of the all-pervading affections of masons for the lodge it is worthy of enduring record in our archives. it is one of those facts that will reach forward into our history and seize upon those undying elements which shall transmit it to posterity. the fact will render the spot sacred-and once known among masons it will never be forgotten- that the first lodge in the territory was opened and closed upon the summit of the rocky mountains. i might dilate upon the beauty of the evening upon which we met-the calm radiance of the moon and stars, the 178 on the summit of the rocky mountains grandeur of the surrounding scenery. we exchanged fraternal greetings, spoke kind words

EMPERORS NEW RELIGION CHURCH OF SATAN

much lesser fame) such as the individuals named in section 4, members, priesthood, and magistrate. the above traits of new religions fit the core and the soldiers in the higher two layers of the church of satan s organizational structure in figure 2. the individuals found in the lower two layers are somewhat different. among other differences, a religion divides the world into the mundane and the sacred, which a philosophy does not. recent philosophies distance themselves from the metaphysical world often found in religions. in addition, religions make use of rituals, ceremonies, and/or prayers that are absent from philosophies. religions also imply social bindings that philosophies do not offer. religion also sets certain standards of conduct that philosophies do not require. the line bet

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

inquisition to persecute thousands as witches and satanists. it also enabled unscrupulous religious leaders to deceive people with sham relics and miracles. by the sixteenth and seventeenth centuries, however, there began a serious critique of the more questionable supernatural phenomena, beginning with relics and extending to the actions of the witchfinders. as protestantism secularized (denied sacred value to) the world, and the acceptance of scientific observation and organization of natural phenomena spread, a general spirit of skepticism was created. in the eighteenth century, this skeptical spirit created the first significant movement to challenge the role of the supernatural in human society. deism. deism affirmed the existence of god the creator, but suggested that god had merely

en. this was the famous palladium, which protected and rendered impregnable the town wherein it was lodged. abayakoon, cyrus d. f (1912) astrologer born in ceylon (now sri lanka. he was educated by buddhist priests who instructed him in the traditional science of astrology. he also became highly skilled in palmistry and the curing of disease through mantra yoga (science of sound vibration through sacred utterance. he made a number of accurate predictions of important world events, including the assassination of gandhi, the fall of khrushchev, the assassination of kennedy, and the watergate scandal. sources: abayakoon, cyrus d. f. astro-palmistry: signs and seals of the hand. new york: asi, 1975. rahu pimma [and] yama kalaya. delhi, india, ca. 1957. abbott, david p(helps (1863.1934) amateur

tial people, notably emperor sigismund of germany, the bishop of wurzburg, king henry vi of england, the duke of bavaria, and pope john xxii. no details exist about the rest of abraham s career, and the date of his death is uncertain, but it is commonly supposed to have occurred about 1460. the previously mentioned manuscript which yielded this biographical information is entitled the book of the sacred magic of abra-melin, as delivered by abraham the jew unto his son lamech. this title is rather misleading and not strictly accurate, for abra-melin had absolutely no hand in the opening part of the work, which consists of an account of abraham s own youth and early travels in search of wisdom, along with advice to the young man aspiring to become skilled in occult arts. the second part, on

of this will ever attain skill in magic. nevertheless, throughout the manuscripts, abraham manifests little selfishness and seems to have worked toward success in his craft with a view to using it for the benefit of mankind in general. his writings also reflect a firm belief in a higher self existing in every man, and a keen desire to develop it (see also nicholas flamel) sources: the book of the sacred magic of abra-melin the sage. translated by s. l. macgregor-mathers. chicago: de laurence, 1932. reprint, new york: causeway books, 1974. abrams, albert (1863.1924) a san francisco physician who devised a system of diagnosis and healing variously termed radionics, electronic medicine, or electronics. abrams, who had a distinguished medical background, graduated in medicine at heidelberg uni

etic s heart: a journey through spirit and revolution. boston: beacon press, 1997. adonai a hebrew word signifying the lord and used by jews when speaking or writing of yhwh, or yahweh, the ineffable name of god. the jews entertained the deepest awe for this incommunicable and mysterious name, and this feeling led them to avoid pronouncing it and to substitute the word adonai for jehovah in their sacred text. the ancients attributed great power to names; to know and pronounce someone s name was to have power over them. obviously one could not, like the pagans, suggest that mere creatures had power over god. this custom in jewish prayers still prevails, especially among hasidic jews, who follow the kabala and believe that the holy name of god, associated with miraculous powers, should not b

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

science studies intuition. tomorrow (may 1950. when is healing psychic? tomorrow (spring 1955. where is bridey murphy? tomorrow (spring 1956. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. the macrocosm the whole universe.from the greek words macros (long) and kosmos (the world).symbolized by a six-pointed star, formed of two triangles. this is the sacred symbol of solomon s seal. it represents the infinite and the absolute.that is, the most simple and complete abridgment of the science of all things. paracelsus stated that all magical figures may be reduced to two: the macrocosm and the microcosm (world in miniature (see also magical diagrams) encyclopedia of occultism& parapsychology. 5th ed. the macrocosm 953 macro-pk term used to denote

force many peoples have spoken of the operation of a magic cosmic force.something that impinged upon the thought of man from outside. many tribal cultures postulated the existence of a great reservoir of magic power, the exact nature of which they were not prepared to specify. certain american indian tribes believed in a force called orenda, or spirit force. among the ancient peruvians everything sacred was huaca and possessed magic power. in melanesia a force called mana, transmissible and contagious, could be seen in the form of flames or could even be heard. the malays used the word kramat to signify the same thing, and the malagasy used the term hasma. some tribes around lake tanganyika believed in such a force, which they called ngai, and australian tribes had similar terms, such as c

hout a blemish prepared under the auspices of the sun. the sign was next consecrated with the four elements, breathed on five times, dried by the smoke of five perfumes (incense, myrrh, aloes, sulfur, and camphor. the names of five genii were breathed above it, and then the sign was placed successively at the north, south, east, west, and center of the astronomical cross, while the letters of the sacred tetragram and various kabalistic names were prounced over it (see kabala. it was believed to be of great efficacy in terrifying phantoms if engraved upon glass, and the magicians traced it on their doorsteps to prevent evil spirits from entering and good spirits from departing. this symbol was used by many secret and occult societies, by the rosicrucians, the illuminati, down to the freemas

s contained the elements of all things, of the natural and spiritual worlds and of the sciences. the real numerals of the universe were the primaries one to ten, and in their combination the reason of all else might be found. magical blend magazine encyclopedia of occultism& parapsychology. 5th ed. 960 to the pythagoreans, one represented unity, therefore god; two was duality, the devil; four was sacred and holy, the number on which they swore their most solemn oaths; five was their symbol of marriage. they also attributed certain numbers to the gods, planets and elements; one represented the sun, two the moon; while five was fire, six the earth, eight the air, and twelve water (see also magic square) cornelius agrippa, in his work occult philosophy first published in latin (1531.33, disco

occult significance. a square is divided into smaller squares, each containing a number so arranged that the sum of each row, vertical, horizontal, or diagonal, is the same. in a variant form, letters are used instead of numbers, the most popular arrangement being the rows: sator arepo tenet opera rotas a variant form: salom arepo lemel opera molas the variant form is specified in the book of the sacred magic of abra-melin the mage as a charm to obtain the love of a maiden. other magic squares were composed of numbers or letters in irregular arrangements that were believed to have magical power. such squares were inscribed on parchment or other materials and worn as talismans. other talismans were made in circular format, in wax or in metal, and used to invoke spirits. these were sometimes

EVERBURNING LAMPS

ounding states of radical moisture or natural heat should be altered by external circumstances, as if a flame be made to burn in a closed vault, it would depart when such was opened. rosicrucian and alchemical doctrines, especially their views on the connection between fire and water, are brought into close apposition to the dogmas of the religion of the hebrews in some portions, at least, of the sacred writings, notably in the volume of the "maccabees" book ii, cap. i, where we are told that when the jews were led captive into persia, the priest took the sacred fire from the altar, and hid it in a dry, hollow place. many years after, in more favourable times, nehemiah sent priests to fetch this fire, nothing doubting its existence; they found water only in its stead. nehemiah caused an al

0 years. the abbe huc, a great traveller, states that he has seen and examined an everburning lamp. by the levitical law-lev. vi, v. 13-the fire on the altar of jehovah was neve r to be allowed to go out; but we are not told that it was ever burning without supply. it has been suggested that if everburning lamps were ever known, they would have been found in this application; but we know that the sacred flame was allowed to go out, and was renewed from heaven on several occasions.-lev. ix, 24; 2 chron. vii, 1; 1 kings xviii, 38. other writers have taken the other side of the argument, viz, that the gift of a flame that would need no attention would have tended to idolatry, to which the israelites were ever prone. the chaldeans and persians used to maintain a perpetual fire in the temples

ach of them full a of pure fluid oil; one was made of gold, and the other one of silver. on the outer urn were these words engraved- plutoni sacrum munus ne attingite fures, ignotum est vobis hoc quod in urna latet namque elementa gravi clausit digesta labore, vase sub hoc modico maximus olybius. adsit secundo custos sibi copia cornu ne tanti pretium depereat laticis. thieves! grasp not this gift sacred to pluto, ye are ignorant of what it contains hidden, for maximus olybius has enclosed in this small urn, elements digested with heavy toil, let abundance be present in a second vase as a guardian to it, lest the value of so much oil should perish. on the smaller one were these words- abite hinc pessimi fures vos quid vultis, vestris cum oculis emisitiis. abite hinc, vestro cum mercurio pet

ords- abite hinc pessimi fures vos quid vultis, vestris cum oculis emisitiis. abite hinc, vestro cum mercurio petasato caduceato que donum hoc maximum, maximus olybius plutoni sacrum facit. get ye hence, most wicked thieves, what do you desire with your rolling eyes? get ye hence with your broad hatted mercury carrying a wand with twisted snakes. maximus olybius makes this, his greatest offering, sacred to pluto. see "f. licetus" cap. ix, and "scardeonius, de antiq. urbis patavinae; rubeus, de destillatione" and "lazius, wolfhang" lib. iii, cap.18. hermolaus barbarus, in his corollary to dioscorides, speaks of a wondrous liquor to sustain combustion, known to democritus and trismegistus. jacobus mancinus wrote to licetus that he knew of a burning lamp dug up from the monte cavallo at rome;

neffable light. there is a curious reference of asbestos to fire, and the heat of the sun, in "the ecstatic journey to heaven" of kircher, where casmiel, the genius of this world, gives theodidaktos a boat of asbestos to embark in for his travels to and on the sun, the centre of heat. see "itinerar 1, dialogue 1" cap. 5. irish lore recounts a mysterious everburning flame in the temple at kildare, sacred to st. bridget-daughter of fire.-see giraldus cambrensis, de mirab. hibern. 2, xxxiv. khunrath, in his "amphitheatrum sapientiae aeternae" cites the ancient author of "the apocalypse of the sweet spirit of nature" as speaking of a liquid which burneth with a bright light and wastes not. at the dissolution of the monasteries in britain, by order of henry viii, a tomb, in yorkshire, purportin

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

mysterious king of the world. a lama in the town of narabanchi took him into a temple in which there was a throne. ossendowski was told that in 1890 horsemen had ridden into town and instructed all the local lamas to come to the temple. one of the horsemen sat on the throne, at which point all present fell to their knees as they recognized the man who agharti 13 had been long ago described in the sacred bulls of the dalai lama, tashi lama, and bodgo khan. he was the man to whom the whole world belongs and who has penetrated into all the mysteries of nature. he pronounced a short tibetan prayer, blessed all his hearers and afterwards made predictions for the coming half century. this was thirty years ago and in the interim all his prophecies are being fulfilled (ossendowski, 1922. the king

internalizing that vibration. we are always eve ry w h e re and now h e re simultaneously (klimo, 1987. see also: channeling; ramtha; seth further reading klimo, jon, 1987. channeling: investigations on re- ceiving information from paranormal sources. los angeles: j. p. tarcher. martin, katherine, 1987. the voice of lazaris. new realities 7, 6 (july/august: 26 33. pursel, jach, 1987. lazaris, the sacred journey: you and your higher self. beverly hills, ca: concept synergy, 1988. lazaris interviews. two volumes. beverly hills, ca: concept synergy. lemuria lemuria was the invention of british zo o l ogist philip l. schattler, who conceived of it as an indian ocean land bridge connecting madagascar and extreme southern in d i a. s c h a t t l e r, who was re s e a rching animal populations, s

proposed in the influential nineteenth-century theosophical writings of helene petrovna blavatsky, the world has seen five root races, each with its own seven sub-races, and these latter with their own branch races. blavatsky wrote that two more root races will come before the human race finishes its evolution. the first root race, of fire mist folk, lived near the north pole in the imperishable sacred land. they were invisible. the second root race were astral beings on their way to becoming material and visible. also living in the polar region, they occupied a more or less material continent known as hyperborea, where they learned how to reproduce sexually. the third root race were apelike in appearance with characteristics of both sexes; some had four arms, and some had an eye in the b

FAUST

have alone, in smoke and mould around you here, beasts skeletons and dead men s bone. up! flee! out into broad and open land! and this book full of mystery, from nostradamus very hand, is it not ample company? the stars course then you ll understand and nature, teaching, will expand the power of your soul, as when one spirit to another speaks. tis vain to think that arid brooding will explain the sacred symbols to your ken. ye spirits, ye are hovering near; oh, answer me if ye can hear! he opens the book and perceives the sign of the macrocosm. what rapture, ah! at once is flowing through all my senses at the sight of this! i feel a youthful life, its holy bliss, through nerve and vein run on, new-glowing. was it a god who wrote these signs that still my inner tumult and that fill my wretc

, is unrefreshing as the misty wind, through withered leaves in autumn whispering. wagner ah, god! how long is art! and soon it is we die. oft when my critical pursuits i ply, i truly grow uneasy both in head and heart. how hard to gain the means whereby a man mounts upward to the source! and ere man s ended barely half the course, poor devil! i suppose he has to die. faust parchment! is that the sacred fountain whence alone there springs a draught that thirst for ever quells? refreshment? it you never will have won if from that soul of yours it never wells. wagner excuse me! but it is a great delight to enter in the spirit of the ages and to see how once a sage before us thought and then how we have brought things on at last to such a splendid height. faust oh, yes! up to the stars afar!

sting and with praying. in hope full rich, firm in the faith possessed, with tears, sighs, wringing hands, i meant to force the lord in heaven to relent and end for us the fearful pest. the crowd s applause now sounds like scorn to me. oh, could you but within me read how little, son and father, we were worthy such a fame and meed! my father was a simple, worthy man, who over nature and her every sacred zone, quite honestly, in his odd plan mused with a wayward zeal that was his own, who, with adepts their presence lending, shut him in that black kitchen where he used, according to receipts unending, to get the contraries together fused. there was a lover bold, a lion red, who to the lily in a tepid bath was wed. both, tortured then with flames, a fiery tide, from one bride-chamber to anot

us best, so take now too from me your keeping, but as a welcome, silent guest. ah, when the friendly lamp is glowing again within our narrow cell, through heart and bosom light comes flowing if but the heart knows itself well. then reason once again discourses and hope begins to bloom again; man yearns to reach life s flowing sources, ah! to the fount of life attain. snarl not, you poodle! to the sacred strain that now doth all my soul surround, is suited not that bestial sound. we know full well that men deride whate er they do not understand and that before the good and fair, which of is hard for them, they grumble; and will the dog, like them too, snarl and bumble? but ah! i feel already, with a will the best, contentment wells no longer from my breast. but wherefore must the stream so

wherefore must the stream so soon run dry and we again thus thirsting lie? i have experienced this in ample measure. and yet this feeling has its compensation; we learn the supernatural to treasure. our spirits yearn toward revelation that nowhere glows more fair, more excellent, than here in the new testament. to open the fundamental text i m moved, with honest feeling, once for all, to turn the sacred, blest original into my german well-beloved. he opens a volume and applies himself to it. tis written: in the beginning was the word! here now i m balked! who ll put me in accord? it is impossible, the word so high to prize, i must translate it otherwise if i am rightly by the spirit taught. tis written: in the beginning was the thought! consider well that line, the first you see, that your

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

their flocks and engaged in the labors necessary to feed and clothe themselves. it is likely that the religious observances of the hebrews would have involved quintessential spiritual practices dating from antiquity and found in all monotheistic religions. these practices include: ablution, prostration, invocation of divine names, devotional singing, prayer offerings, ritual use of sacraments and sacred regard for the elements, community-building rituals based on the mystical significance of rites of passage and seasons of nature, and the special treatment of guests. in the torah, there are numerous accounts of holy figures ascending to and worshipping at power spots on special mountains. there are also several accounts of the ritual use of a stone lingam, over which was poured a libation

t to confuse enoch son of qain with enoch son of yared. the former enoch was the grandson of adam and the son after whom qain was said to name a city.11 enoch son of yared was the great, great, great, great grandson of adam, and the one who walked with elohim and was transformed into metatron(]vruum).12 the thirteen enochian keys of enoch son of qain are reflected in such works as the book of the sacred magic of abramelin the mage, the greater and lesser keys of solomon, and medieval grimoires such as the armadel, goetia/lemegeton, etc.13 the primary text of the mystical qabalah that appears to occupy a central place of importance in the hermetic qabalah is the sefer yetzirah (book of formation. however, from what is written in many of the books of hermetic qabalah, it is apparent that the

ntemporary schools of practical or hermetic qabalah are the golden dawn and the ordo templi orientis (o.t.o, which still exist and continue to attract followers today. the golden dawn was founded in the late nineteenth century in the heyday of the victorian period. the document reputed to be at the foundation of the golden dawn system was the cypher manuscript attributed to fraulein sprengel. the sacred magic of abramelin the mage was also an important document for the golden dawn and a significant influence on the controversial aleister crowley, who broke with the golden dawn and formed the order templis orientis. the o.t.o was founded primarily upon works of sexual mysteries and masonic charters, and incorporated the abramelin material at a later date. until very recently, almost all boo

lafia, azriel of gerona (disciple of yitza aq the blind, chayyim vital (recorder of the teachings of yitza aq luria, dov baer (mezhirecher maggid and successor to israel ben eliezer, nachman of bretzlav, and others. these practices include a variety of visualization techniques, breathing exercises, movements coordinated with the permutation and combination of hebrew letters, mantric intonation of sacred phrases, meditative prayer, and chanting devotional songs. a central contemplative practice among the lubivitcher chasidim who study the jewish kabbalah is called hitbonenuth. hitbonenuth is a practice involving intense directed thought within the context of proper intention (kavanah. the process of hitbonenuth and how it differs from passive thought-meditation is described in detail in a h

. the tantric chakra system and the taoist map of the subtle centers are both depicted in highly detailed pictorial images. the before- and after-the-world sequences from the eighth wing of the chinese i ching (book of change, titled the shuo qua, are much more abstract diagrams, representing the sefiroth as sets of solid and broken lines. the polynesian kahunas, whose scriptures take the form of sacred hulas recorded on boards in rongo rongo writing, do not have a diagram for their tree, but represent the sefiroth by the different hi iakas of the goddess pele.1 the hi iakas are the same as the dakinis, the female emanations of the goddess kali in the north indian and tibetan tantra, the absorption and synthesis of many eastern mystical ideas into a myriad of new age therapies, holistic ps

FIRE OF QAYIN RITE

en craft, mighty tubal qayin, o brother of naamah-lilith, who didst descend as a serpent of the lightning upon earth s ancient mountains, o bringer of light, hear the prayer. in the brazen citadel, in the hall of flames i call upon thee, goat-angel of the golden horns, master of the primal fire, azael-qayin, appear in thy brilliance. thou art he: who fell from the sun to consecrate humankind with sacred heat. thou art he: who led the hosts of the watchers, the fair sons of the gods to mingle their fiery seed with the beauteous daughters of men in the world s morning. thou art he: king of the daemons of wisdom, thine ministers who are the elder daemons formed of the fire: shemyaza, armaros, baraqijel, kokabel, ezeqeel, araqiel, shamsiel, sariel. thou art he: who instructed us in the mystery

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

spired the renaissance magus, and which he believed to be of profound antiquity, were really written in the second to the third centuries a.d. he was not returning to an egyptian wisdom, not much later than the wisdom of the hebrew patriarchs and prophets, and much earlier than plato and the other philosophers of greek antiquity, who had all so the renaissance magus firmly believed drunk from its sacred fountain. he is returning to the pagan background of early christianity, to that religion of the world, strongly tinged with magic and oriental influences, which was the gnostic version of greek philosophy, and the refuge of weary pagans seeking an answer to life's problems other than that offered by their contemporaries, the early christians. the egyptian god, thoth, the scribe of the gods

iption, clement states that there are forty-two books by hermes trismegistus, thirty-six of which contain the whole of the philosophy of the egyptians, the other six being on medicine.2 it is very improbable that clement knew any of the hermetica which have come down to us,3 but the renaissance reader believed that he had in the corpus hermeticum and the asclepius precious survivors of that great sacred library of which clement speaks. about 1460, a greek manuscript was brought to florence from macedonia by a monk, one of those many agents employed by cosimo de' medici to collect manuscripts for him. it contained a copy of the corpus hermeticum, not quite a complete copy, for it included fourteen only of the fifteen treatises of the collection, the last one being missing.4 though the plato

upreme as philosopher for his vast knowledge, as priest for his holiness of life and practice of the divine cults, and worthy of kingly dignity as administrator of the laws, whence he is rightly called termaximus, the three times great.2 he is called the first author of theology: he was succeeded by orpheus, who came second amongst ancient theologians: aglaophemus, who had been initiated into the sacred teaching of orpheus, was succeeded in theology by pythagoras, whose disciple was philolaus, the teacher of our divine plato. hence there is one ancient theology prisca theohgia. taking its origin in mercurius and culminating in the divine plato.3 it is in this preface to the pimander that ficino gives for the first time his genealogy of wisdom which he worked out, not 1 argumentum before fi

haldean oracles, which were not, as supposed, documents of extreme antiquity but dated from the second century a.d.1 the incantatory magic supposed to have been taught by orpheus, who comes second in the chain of prisci theologi, was based on the orphic hymns, most of which date from the second or third century a.d.2 thus hermes trismegistus was not the only most ancient theologian or magus whose sacred literature was badly misdated. nevertheless it is probable that hermes trismegistus is the most important figure in the renaissance revival of magic. egypt was traditionally associated with the darkest and strongest magic, and now there were brought to light the writings of an egyptian priest which revealed an extraordinary piety, confirming the high opinion of him which the christian fathe

ers as those whom we meet in the philosophical hermetica. this treatise on animals is addressed by hermes to asclepius, like the asclepius. 5 see thorndike, i, p. 291; festugiere, i, pp. 130-1. 47 hermes trismegistus and magic liber hermetis trismegisti,1 a treatise on astrology and astrological magic which has been brought to light in recent years begins with the decans, and the liber sacer,z or sacred book, of hermes, is a list of decan images, and of the stones and plants in sympathy with each decan, with instructions as to how to engrave the images on the correct stone, which is to be fixed into a ring together with the relative plant; the wearer of the ring must abstain from all foods antipathetic to the decan. in short, hermes trismegistus is indeed a name to conjure with in all this

FRATER ELIJAH ANGELS OF CHAOS

ill the end of time, open your mind, surely its plain to see- olive the best way for me to illustrate what the holy guardian angel is, is to tell you of my own form of the operation and the results there of. before doing so i would like to recant a brief history of the origins of the hga as i have come to know them[*1 for a more detailed account and the historical manuscripts please refer to: the sacred magic of abramelin the mage, translated by s.l. macgregor mathers; dover books] a long time ago in a land far-far away there was a mage who sought out god and more specifically god s way (magick) in the world. he searched the world and found tricksters and black magicians, but none of these satisfied his quest for meaning and truth [no duhh. one day in his later years he ran across a mage l

cifically god s way (magick) in the world. he searched the world and found tricksters and black magicians, but none of these satisfied his quest for meaning and truth [no duhh. one day in his later years he ran across a mage living in isolation named abramelin. this guy seemed to be in contact with some real truth here and initiated our wandering seeker with secrets of the quabalah, and a type of sacred magic for achieving contact with the angel (in relation to the most high. the full details of this sojourn are detailed in the first chapter the sacred magick(*1. chapter 2 gives the mind set to adopt and prayer-form rituals (which obviously must be personalized to the magician using them. the third chapter gives other magic s to poke around with (such as summoning an army to do your biddin

e first sigil yet. sekhet the fierce lion headed goddess of the south. her ferocious qualities typify sexual heat and the fire of fermented drink (counterpart bast, sekhet is solar. from sekhet derives the indian word shakti, meaning power. special reference to the fire snake (creative power. 76-15=61 (kali-first divider) 15 is the first digital sum of 393. today is 11/10/98. my birthday (tuesday sacred to kali) i'm 24 years old (i feel like i am 90. i got another tattoo today, on my left shoulder blade. an eye surrounded by a flaming sun (a 'symbol' of kia/ chaos& self. i channeled all the pain while getting it into a prayer to amorphous kia and hga. i may develop this in the future as another possible working) today is 11/11/98. a vision of the third sigil of the three (sigil omitted cal

andful of gold dust against a crazy wind is scattered hopelessly the grains must be fused into a single ingot -e.e. rehmus i m over here what is this? horizon is the boundary of our reality field in the microcosmic and the interface of universe a and b (existence and non-existence) in the macro-cosmic. the word of horizon is aligned with the word xepher (although there is no affiliation with it s sacred trust. horizon is the word (without sound, as an infinite wailing) of the pandamonaeon. it is here that our temple is built. an infinite plane extending to infinity. the scarlet brother takes leaps toward the horizon, each time extending it s ecstasy. this is why we laugh so much. we hold no truth (even this, which does not have to be, another paradigm if ye will. how does horizon relate to

of chrnzn. physical temple prepared ground and center cast the horizon *h statement of intent perform the invocation of the angel perform the invocation of the 1 st aether perform the invocation of chrnzn explosion perform the statement of office banish/ collapse the horizon *h- this is a method i created for opening the astral temple on the horizon of the scarlet desert. any method of creating a sacred space should suffice for the same purpose. the instructions of the angel shall guide thee. statement of intent- it is my will to complete the binding of the i. let my total will be done. angel guide me and aid in this working. invocation of the angel- the angels sigil is to be drawn astrally while the following calling is read which is an adapted exert from the anathema of zos by aos. the p

FRATER TENEBROUS CULTS OF CTHULHU

emanates the magical cultent represented on earth by the entity, aiwaz. another contemporary of lovecraft s whose writings contain many similarities and correspondences is helena petrovna blavatsky, the famous occultist and theosophist and author of the secret doctrine, this vast work is in fact an expanded commentary on the book of dzyan, itself a fragmentary extract from the mani koumbourm, the sacred writings of the dzugarians, an ancient race which inhabited the mountain regions of northern tibet. these texts tell of how the earth was once possessed by chaotic beings said to have crossed the gulf from another universe, at a time pre-dating the appearance of man, and goes on to relate how they were expelled from this universe by the intervention of forces allied to the cause of order. t

s essay, supernatural horror in literature, he mentions academic works such as frazer s the golden bough, and margaret murray s the witch cult in western europe, as well as authentic grimoires such as the keys of solomon and dr. john dee s book of enoch, or liber logaeth. he had also read waite s collection of medieval texts, the book of black magic and pacts, macgregor mathers translation of the sacred magic of abra-melin the sage, and cotton mathers, wonders of the invisible world, which documents the witchcraft phenomena centred around salem in 1692. the titles of these volumes are echoed in those which were created by lovecraft and his fellow contributors to the cthulhu mythos: de vermis mysteriis, the pnakotic manuscripts, les cultes des ghoules, and the book of eibon. however, the mo

FRATER U D PRACTICAL SIGIL MAGIC

t does not you can think of immediately after anishing by laughter, think of something completely ifferent. the easiest way of achieving this is by switch exual ethics ble fact that sigils re best internalized in the easiest, speediest and least proble s h of all sorts, it was ommon to speak of gsacrificing the orgasmic lust on the at all costs avoid the explosive orgasm (i.e, ejaculation) during sacred ual intercourse because, p y after constructioactivate it. but g afterwards, you will have to banibest method of banishing is roaring laugial; if matter if this may seem a bit artifica good joke now, even better. b d ing on the tv, dialling the talking clock, listening to the latest lottery results, jumping up and down on one leg for half an hour, etc. one may argue endlessly about s and/or

me used by aleister crowley under which he wrote several of his most important books, including magic in theory and ractice. p mathers.samuel liddell macgregor mathers (1854-1918) was one of the founders of the hermetic rder of the golden dawn and even ole. through him came many of the unique and impressive rituals and magical techniques. the books he translated and edited on magic, including the sacred agic of abramein the mage, ms on and the kabbalah unveiled, have helped many to become magicians. his autocratic nature lead to schisms in the golden dawn, and he eventually had magical wars with aleister crowley. he died in the influenza epidemic that rocked the world after world war i. nominalism, existing only as names. o.t.o (ordo templi orientis; 128/ practical sigil magic be ass ideas

FREEMASON BLUEBOOK

ed in the active affairs and duties of this life. so influence our hearts and minds that we may faithfully practice out of the lodge the great moral duties which are inculcated in it; and with reverence study and obey the laws which thou hast given us in thy holy word; and to thee shall be all the praise. amen. response. so mote it be. charge at closing a lodge brethren: we are about to quit this sacred retreat of friendship and virtue, to mix again with the world. amidst its concerns and employments forget not the duties which you have heard so frequendy inculcated and so forcibly recommended in this lodge. be diligent, prudent, temperate, discreet. remember that around this altar you have promised to befriend and relieve every brother who shall need your assistance. you have promised, in

at descended upon the mountains of zion; for there the lord commanded the blessing, even life forevermore. the following hymn may be used instead of the lesson: musicauld lang syne. i.behold! how pleasant and how good, for brethren such as we, of the accepted brotherhood, to dwell in unity. ii 'tis like the oil on aaron's head, which to his feet distils;like hermon's dew, so richly shed on zion's sacred hills. iii.for there the lord of light and love, a blessing sent with power; o may we all this blessing prove, e'en life for evermore. iv. on friendship's altar rising here, our hands now plighted be, to live in love, with hearts sincere, in peace and unity. the lambskin, or white leather apron. is an emblem of innocence, and the badge of a mason; more ancient than the golden fleece or roma

ocations; for these are on no account to be neglected; neither are you to suffer your zeal for the institution to lead you into argument with those who, through ignorance, may ridicule it. at your leisure hours, that you may improve in masonic knowledge, you are to converse with wellinformed brethren, who will be always as ready to give, as you will be ready to receive, instruction. finally: keep sacred and inviolable the mysteries of the order, as these are to distinguish you from the rest of the community, and mark your consequence among masons. if, in the circle of your acquaintance, you find a person desirous of being initiated in to masonry, be particularly attentive not to recommend him, unless you are convinced he will conform to our rules; that the honor, glory and reputation of th

grave and mixed sounds. this art, by a series of experiments, is reduced to a demonstrative science, with respect to tones and the intervals of sound. it inquires into the nature of concords and discords, and enables us to find out the proportion between them by numbers. astronomy is that divine art, by which we are taught to read the wisdom, strength and beauty of the almighty creator, in those sacred pages, the celestial hemisphere. assisted by astronomy, we can observe the motions, measure the distances, comprehend the magnitudes, and calculate the periods and eclipses of the heavenly bodies. by it we learn the use of the globes, the system of the world, and the preliminary law of nature. while we are employed in the study of this science, we must perceive unparalleled instances of wis

the more important truths of morality. your past behavior and regular deportment have merited the honor which we have now conferred; and in your new character it is expected that you will conform to the principles of the order, by steadily preserving in the practice of every commendable virtue. such is the nature of your engagements as a fellowcraft, and to these duties you are bound by the most sacred of ties. chapter v. the third, or master mason's degree. first section* lesson. remember now thy creator in the days of thy youth, while the evil days come not, nor the years draw nigh when thou shalt say, i have no pleasure in them; while the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain; in the day when the keepers of the house shall t

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

r catholic, that is to say, universal. sects and "isms" have branched out in one direction and another, but still jesus from the invisible worlds enfolds in his love all the sons of seth who will call upon his name by faith, and he will eventually unite the scattered churches in the kingdom of christ. christian rosenkreuz was given charge of the sons of cain who seek the light of knowledge at the sacred fires of the mystic shrine. as the creative energy implanted by their divine ancestor samael caused cain to work out their own salvation through the fire of tribulation, and fashion for themselves the golden wedding garment, which is the "open sesame" to the invisible world. and though the cleansing blood of jesus is an absolute necessity to millions of weaker brothers, there can scarcely b

FULL MOON RITUALS

there too is his athame of georgian silver covered in spirals, his bronze torq, and his linden wand. deer whispers "bowl of my mother's best friend, torq of my forebears' freedom, root of my great-grandmother's ancestral tree, and blade of my own finding; it is good that we are here together again" assured that all is ready, he moves back toward the great hall and, after closing the doors to this sacred space, welcomes with the broadest of smiles and warmest of hugs each new arrival to the evening's festivities. as the hours of early evening pass, the old hall is once again filled with the sounds of conversation and merriment. friends catching up on recent events, discussing individual plans and aspirations for this evening's ritual, and perhaps even a tale or two of their adventures in th

eparation. ever joined, ever apart- we with our gods and this circle with the great wheel and with creation" deer replaces the still smoking censer upon the altar, then turns to smile broadly at each of the gathered celebrants "and so is our circle raised. a place that is all places and none, a time that is eternal and timeless. here we seek to recreate that which arose from our lady's and lord's sacred dance. here we leave our world behind and weave threads which we shall find upon our return have forever changed it. here we are both the one and the many" deer takes up the small hearth candle from the altar and moves to the north quarter, where he presents it- with a huge hug- to his sister boudica. then, with a wink, he takes his place beside owl among the circle of celebrants and watche

FULLER J F C SECRET WISDOM OF THE QABALAH

ecome real, idols in the eyes of the multitudes. when the multitudes dance round the golden calf, then are the tables of the law cast upon the ground. all this may seem strange to us today, when everything is trumpeted abroad and sold for gold and there is no righteousness in the land; when love and lust, sorrow, tragedy, and excitement are sold for a penny in the newspapers, and when all that is sacred and vicious is broadcasted around for much less. the exploitation of the mysteries is the order of this age; there is no secrecy except that of exaggeration and untruthfulness. yet may not it be said: is not the progress of to-day due almost entirely to publicity? yes, that is undoubted; but what profits progress if the world is to be filled with discontent? freedom is a sublime mystery, bu

dangerous to the uninitiated: here are two facts which would seem to be uncontradictable; for divulgence has invariably led to active discontent, caused by a loss of balance between the spiritual and the mundane. like all other peoples, the jews realized this, and long before the qabalah was known as an occult science, the mysteries of creation, evolution, and dissolution were locked up in their sacred writings. then came the great dispersion: a small people bereft of nationship was cast into a dissolving world, and almost simultaneously a new cult arose called christianity- a jewish heresy. the reaction on orthodox jewry was instantaneous; for a tension was established which later on led to the persecution of the jews, whereupon the secrecy of the doctrines took on an accentuated form, f

is above wisdom itself.1 out of this no-thing emerges as it were the ain soph, the endlessness, boundlessness, and eternality of no-thing- therefore, in a way, a qualified no-thingness. in the book of job we read: ghe stretcheth out the north over the empty place, and hangeth the earth upon nothing. h2 it is also called attikah d'attikin, the ancient of all the ancients, and attikah qadosha, the sacred ancient; it is sexless and is sometimes described as the non-ego or not-i, the ayin being altogether beyond the i. in the zohar we read and there went forth, as a sealed secret, from the head of ain soph, a nebulous spark of matter without shape or form, a centre of a circle, neither white nor black, neither red nor green, in fact without any colour. 3 this is the ain soph aur- light, not a

efore, is light; perhaps that light which present-day science calls gradiation h. the sephirotic scheme according to the zohar the act of creation took place as follows: when the most mysterious wished to reveal himself, he first produced a single point which was transmuted into a thought, and in this he executed innumerahle designs, and engraved innumerable gravings. he further graved within the sacred and mystic lamp a mystic and most holy design, which was a wonderous edifice issuing from the midst of thought. 4 this edifice is elohim, the conjunction of the gwho h and the gthese h, as already explained. again we read: before god created the world, his name was enclosed within him, and therefore he and his name enclosed within him were not one. nor could this unity be effected until he

and this captivity is the uncovering of the nakedness of the shekinah, as it is written, gon account of your sins your mother has been put away h (is. 1, i, i.e. for the sin of unchastity israel has been sent into captivity and the shekinah also, and this is the uncovering of the shekinah. this unchastity is lilith, the mother of the gmixed multitude h. it is they who separate the two he's of the sacred name, and prevent the vau from entering between them; so it is written gthe nakedness of a woman and her daughter thou shalt not uncover h, referring to the upper and lower shekinah. when the gmixed multitude h are between the one he and the other, the holy one, blessed be he, cannot link them together, and consequently gthe river becomes dry and parched h- dry in the upper he and parched i

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

xvi--stones or columns as the deity xvii--sacrifices xviii--the cross and a dying savior the god-idea of the ancients. introduction. through a study of the primitive god-idea as manifested in monumental records in various parts of the world; through scientific investigation into the early religious conceptions of mankind as expressed by symbols which appear in the architecture and decorations of sacred edifices and shrines; by means of a careful examination of ancient holy objects and places still extant in every quarter of the globe, and through the study of antique art, it is not unlikely that a line of investigation has been marked out whereby a tolerably correct knowledge of the processes involved in our present religious systems may be obtained. the numberless figures and sacred embl

ith the unravelling of extinct tongues, proving an almost inexhaustible source for obtaining information bearing upon the early history of the human race, and, together, furnish indisputable evidence of the origin, development, and unity of religious faiths. by comparing the languages used by the earlier races to express their religious conceptions; by observing the similarity in the mythoses and sacred appellations among all tribe and nations, an through the discovery of the fact that the legends extant in the various countries of the globe are identical, or have the same foundation, it is probable that a clue has already been obtained whereby an outline of the religious history of the human family from a period even as remote as the "first dispersion" or from a time when one race compreh

d its root in maternal affection--conscience and the moral sense were evolved. while the moral law and the conscience may not be accounted as in any sense the result of man's ideas concerning the unknowable, neither can the errors and weaknesses developed in human nature be regarded as the result of religion. although the sexual excesses which during three or four thousand years were practiced as sacred rites, and treated as part and parcel of religion in various parts of the world, have had the effect to stimulate and strengthen the animal nature in man, yet these rites may not be accounted as the primary cause of the supremacy of the lower nature over the higher faculties. on the contrary, the impulse which has been termed religion, with all the vagaries which its history presents, is to

lived as their forefathers had done" although, after the art of agriculture had been developed, mankind was gradually relieved from its past dependence on the tree as a means of support, it nevertheless continued to be regarded with veneration as an emblem of creative power or of productive energy. among the traditions and monuments of nearly every country of the globe are to be found traces of a sacred tree--a tree of life. in various countries there appear two traditional trees, the one typical of the continuation of physical life, the other representing spiritual life, or the life of the soul. after the age of pure nature-worship had passed, however, and serpent, fire, and phallic faiths had been introduced, the original signification of the tree, like that of all other religious emblem

energy in mortals and in animals. in other words, it became a phallic emblem representing the continuation of existence, or the power to reproduce or continue life on the earth. as a religious symbol it became the traditional tree of life. the tree, like nearly every other object in nature, was and still is, in various parts of the world, either female or male, and all ideas connected with it are sacred and closely interwoven with sex. the extent to which trees have been venerated in past ages seems to be little understood, and there are doubtless few persons, at the present time, who would willingly believe that all along the religious stream, from its source to its latest developed branches, are to be observed traces of this ancient worship, which, in its earliest stages, was simply a re

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ithher mother in bayswater, refusing to meet her elder sister for many years and dominating mrs lovell,whowas 'rather a negative personality, easily influenced, easily over-ridden and anxious probably to have peace at any price in herownhome circle. waite remembered his aunt by her absence:'duringall the years of my childhood she never crossedourthreshold, nor was my mother invited to enter their sacred precincts,(sly,p.41).theyoungest sister,julia, was lesshostile. she had married the 'fine-looking, open-handed, roystering frederick firth',buthe too deserted his wife and went to america, leaving her to bring up three children alone. eventually he returned,butaunt julia refused to see him 'having formed other arrangements for herself and the little ones'(sly,p.18).perhaps her unlucky exper

g edward of happy memory, seventh of that name since the conquest, mrs menteith came out of gray'sinnat about eight of the morning, and was seen to get into a four wheeler. and, indeed (xaloa xet)it is declared by waitethatshenevergot out ofit;thata mere simulacrum and appearance arrived at molesey; that the word was lost; and that a mere substituted word took its place.5'but',he added 'these are sacred matters' there was no more to be said. waite and dora still met and there were regular family christmases atpolruan,butboththeannusmirabilis(whichended in1901)and its aftermath were over. their relationship, while always affectionate, wasnowmore practical, for waite was a trusteeoftheleamingtontrust-whichprovided the stuart-menteathincome-andhe dealtwiththe financialaffairsthat neither dora

was a change.withinthefellowship of the rosy cross even the most simple member could experience directlywhatwaite's words could only inadequately describeto the outside world.themystical__16 _fratersacramentumregisandhisfellowshipoftherosycrossreferringto the fellowship of the rosy cross in his autobiography, waite said of it 'there is no story to tell, either by myself or another. may that most sacred centre give up no outward form'(sly,p. 229).buthe made the public awareofits existence by cryptic references to a'hiddenrite'(inemblematicfreemasonry,p. 151, as well as to a ritewhich'claims to contain the mysteries of ancient and primitive masonry' and which 'communicates in secret instructions a certain doctrineofthe soul'(secret 1fadition infreemasonry,1937, p. 461. he also carefully pre

ite's pack. like coburn, williams had much to thank waite for,butunlike coburn,whathe took he took honourably.theloss of charles williams to theorderwas a disappointment to waite,buthisworkcontinued. as a means of propagating the order he attempted, in 1922, to resuscitate his old dream of'thesecret council of rites',butafter discussionwithhis closest colleagues he changeditsname to'thecollege of sacred mysteries' and arranged for the printing of a manifesto. but among those involved in drafting the manifesto wereboth].s. m. ward and alvin langdon coburn;whenward drifted away, plans for the'college'werepostponed, andwhencoburnwas banished they were altogether abandoned. lectures, however, continued to bring in occasional new members. he addressed the theosophical society in 1919on 'some my

which the agenowstands, in view of the needs of the age to which these discoveries and these experiments can alone truly minister, we invite the co-operationofall personswhoare enthusiasts for god and the soul,whobelieve that the revelation of the indwelling spirit and the. overshadowing deity can alone accomplish a conversion in the life of mankind; we invite them in the name of their divine and sacred zeal to co-operate in the first mystic propaganda which has been seriously attempted in this century. ix to such we would proclaim, on the faith of an unbroken historical testimony, and on the evidence of innumerable witnesses, that it ispossiblein this life, and in this body, to know god, and that the processis enshrined in the secretlanguage of so-calledalchemy,in the allegories of transc

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

rcle, in possession of the great secrets ofj human generation and human regeneration; something, though! far in degree, different from our notions of an inner circle. it was from this source that the final consummation of the new dis255 pensation was proclaimed. from the quabbala [sic, the essene brotherhood, and on to the present time, there are glimpses given; us, which tell us of the work that sacred lodge performed. its secrets still survive, and esoteric christians see unequivocal proofs that the church of christendom is the direct successor'.9during the same period she provided a. e. waite with a series of singularly uninspiring illustrations for his journaltheunknownworld,compensating for them by her translation of eckart255 shausen'sclouduponthesanauary,which was published in1896wi

u withfire.'ifthereismorethan one candidate the consecrationofeach with fire andwatermustbe completed before proceeding to the next.thestolistesanddadouchos resume their placesbutremain standing.hierophant:'inheritorofthe dying world, what do you seek among us?'hegemon(replying for candidate:'mysoul wanders in the darkness, seeking forthelightofthehiddenknowledge,andi believethati shall find this sacred light among you.'hierophant:'placethecandidate at the westofthe altar.'thisis done by the hegemon.hierophant:'wehold your signed pledge to keep secret all things respecting thisorder.toconfirm it, i now askwhetheryouare willing to take a solemn obligation inthepresenceofourassem-appendixciiibly that you will keep inviolate the secrets and mysteries of this order.thereis nothing incompatible

went before you, signifying the light of the hidden knowledge' all officers return to their stations, except the hegemon. all members are seated.hierophant:'letthe neophyte be led to the eastofthe altar.'thehegemon leads accordingly by n. to e. and places the neophyte half way between the altar and the pillars, facing the east.hierophant:'honoured hiereus, you will now impart to the neophyte the sacred signs, token and words, together with the present passwordofthe0=0gradeofthe order of them.267.r.267.velg'.d.267.place him between the pillars and watch over his fourth and perfect consecration.'thehiereus passes from his throne by n. to the black pillar and stands on the east side of it, facing s.thehegemon leaves neophyte and passing by n. takes up a similar position with regard to the wh

e as before.hierophant:'letus now partake in silenceofthe mystical repast composedofthe symbolsofthefourelements and remember our vowofsecrecy.'thehierophant, leaving his insignia, goes to the west of the altar and, facinge.raises the mystical rose, saying:hierophant:'i invite you to inhale with me the perfumeofthis rose, as a symbolofair (placing his hands over the fire 'to feel the warmthofthis sacred fire (partakes of bread and salt 'to eatofthis bread and of this salt as typesofearth (raises chalice 'and, finally to drink with me of this wine, the consecrated emblemofelemental waters.'hepasses to e.ofaltar with sol and administers the mystical repast to the senior chief, raising and handing him eachofthe elements in turn.thesaluting sign is not madebyanyone during this ceremony.thechie

GILBERT THE MAGICAL MASON

ounding states of radical moisture or natural heat should be altered by external circumstances, as if a flame be made to burn in a closed vault, it would depart when such was opened. rosicrucian and alchemical doctrines, especially their views on the connection between fire and water, are brought into close apposition to the dogmas of the religion of the hebrews in some portions, at least, of the sacred writings, notably in the volume of the 'maccabees, bookii.,cap.i.,where we are told that when the jews were led captive into persia, the priest took the sacred fire from the altar, and hid it in a dry, hollow place. many years after, in more favourable times, nehemiah sent priests to fetch this fire, nothing doubting its existence; they foundwateronly in its stead. nehemiah caused an altar

inuously for 120 years. the abbe hue, a great traveller, states that he has seen and examined an everburning lamp. by the leviticallaw-lev.vi, v.13-thefire on the altar of jehovah was never allowed to go out; but we are not told that it was ever burning without supply.ithas been suggested that if everburning lamps were ever known, they would have beenfoundin this application; but we know that the sacred flame was60themagical masonallowed to go out, and was renewed from heaven on severaloccasions-lev.ix.,24; 2 chron. vii, 1; 1 kings xviii, 38. other writers have taken the other side of the argument, viz, that the gift of a flame that would need no attention would have tended to idolatry, to which the israelites were ever prone.thechaldeans and persians used to maintain a perpetual fire in t

ach side of it there was a vessel, or ampulla, each of them full ofpurefluid oil; one wasmadeofgold,andtheotherone of silver. ontheouterurnwere these words engraved: plutonisacrummunusneattingitefures,i gnotumestvobishocquodin urnalatet namqueelemeniagramclausitdigestalabore,vase subhocmodicomaximusolybius.adsitsecundocustossibicopiacornune tantipretiumdepereatlaticis.thieves! grasp not this gift sacred to pluto, ye are ignorant of what it contains hidden, for maximus olybius has enclosedin this small urn, elements digested with heavy toil, let abundance be present in a second vase as a guardian to it, lest the value of so much oil should perish. onthesmaller one were these words: abite kinepessimifures vos quiduultis,vestriscumoculisemisitiis.abite hinc,vestrocummercuriopetasatocaduceatoq

aller one were these words: abite kinepessimifures vos quiduultis,vestriscumoculisemisitiis.abite hinc,vestrocummercuriopetasatocaduceatoquedonumhocmaximum, maximusolybiuspluumisacrumtacit. get ye hence, most wicked thieves, what do you desire with your rolling eyes? get ye hence with your broad hatted mercury carrying a wand with twisted snakes. maximus olybius makes this, his greatest offering, sacred to pluto. see f. licetus, cap.ix.,andscardeonius,de antiq.urbispataoine;rubeus,de destillatione,and lazius, wolfhang, lib.iii.,cap. 18.thoughts ontheever-burning lamps 63hermolaus barbarus, in his corollary to dioscorides, speaks of a wondrous liquor to sustain combustion, known to democ255 ritusandtrismegistus. jacobus mancinus wrote to licetus that he knew of a burning lampdugup from the

aterial light coming from ineffable light.thereis a curious reference of asbestos to fire,andthe heat of thesun,intheecstaticjourneytoheavenof kircher, where casmiel,thegenius of this world, gives theodidaktos a boat of asbestos toembarkin for his travels to and on the sun, thecentreof heat. see itinerar1,dialogue1,cap.5.irish lore recounts a mysterious everburning flame in the temple at kildare, sacred to stbridget-daughterof fire. see giraldus cambrensis,demirab.hibern.2, xxxiv.khunrath,in hisamphitheatrumsapientieieternte,cites the64themagical masonancient author oftheapocalypseof thesweetspirit of nature,as speaking of a liquid which burned with a bright light and wastes not. at the dissolution of the monasteries in britain, by order of henry viii, a tomb, in yorkshire, purporting to b

GILBERT THE SORCERER AND HIS APPRENTICE

ccount of the origin of the cabbala 'the jews derive the mysteries contained in the cabbala from adam; and assert that whilst the first man was in paradise the angel rasiel brought him a book from heaven, which contained the doctrines of heavenly wisdom; and that when adam received this book, angels came down from heaven to learn its contents, but that he refused to admit them to the knowledge of sacred things entrusted to himself alone; that, after the fall, this book was taken back into heaven; that after many prayers and tears god restored it to adam; and that it passed from adam to seth.thebook being lost, and the mysteries contained in it almost forgotten, in the degenerate age preceding the flood, they were restored by special revelation to abraham who transmitted them to writinginth

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

ey where presumably no longer in demand as a civil engineer or scientist he made a living as a bookkeeper. he did not, however, give up his calling and in 1875 moved to canada to take charge of the church at strathroy, in ontario. while there he published a survey of the site of king solomon s temple (scribner s monthly, dec, 1875, pp. 257 272) which he claimed to have visited and a pamphlet, the sacred cubit of the great pyramid and solomon s temple (strathroy, 1877. as a consequence he was invited, in 1878, to deliver a lecture to the american palestine exploration society on the ground plans of solomon s and herod s temples with the discovery of the exact sites. for this he prepared four large maps 7 by 4 feet each to illustrate the temples of solomon and herod. he also promised to set

GLOBAL FREEMASONRY

that the reader will take time to look through the review of other books on the final pages of the book, and appreciate the rich source of material on faith-related issues, which are very useful and a pleasure to read. in them, one will not find, as in some other books, the personal views of the author, explanations based on dubious sources, styles unobservant of the respect and reverence due to sacred subjects, or hopeless, doubt-creating, and pessimistic accounts that create deviations in the heart. j introduction..8 i. from the templars to ancient egypt..10 ii. the inside story on the kabbalah..34 iii. humanism revisited..52 iv. materialism revisited..80 v. the theory of evolution revisited..118 vi. the masonic war against religion..155 conclusion..185 notes..188 contents reemasonry is

arious material objects. above is pictured a pagan temple to the sun. sorcery, as we know, had been practised by the canaanites before the occupation of palestine by the israelites; egypt, india, and greece also had their soothsayers and diviners. in spite of the imprecations against sorcery contained in the law of moses, the jews, disregarding these warnings, caught the contagion and mingled the sacred tradition they had inherited with magical ideas partly borrowed from other races partly of their own devising. at the same time the speculative side of the jewish cabala borrowed from the philosophy of the persian magi, of the neo-platonists, and of the neo-pythagoreans. there is, then, some justification for the anti-cabalists' contention that what we know to-day as the cabala is not of pu

that had its roots in the kabbalah. they aimed to create a sociopolitical change to bring this about. it is interesting that, besides the kabbalah, at the source of this new culture were the doctrines of ancient egypt. prof. martin writes: initiates of those early humanist associations were devotees of the great force the great architect of the cosmos which they represented under the form of the sacred tetragrammaton, yhwh.[humanists] borrowed other symbols the pyramid and the all seeing eye mainly from egyptian sources.40 it is quite interesting that humanists make use of the concept of "the great architect of the universe" a term still used by masons today. this if humanism revisited as vatican university historian malachi martin has shown, there is a close relationship between the rise

global freemasonry the masonic meaning of the six pointed star another well-known symbol of masonry is the six pointed star, formed by the imposition of one triangle over another. this is also a traditional symbol of the jews, and today appears on the flag of israel. it is known that the prophet solomon used it as a seal for the first time. therefore the six-pointed star is a seal of a prophet, a sacred symbol. but, masons have a different conception. they do not accept the sixpointed star as a symbol of the prophet solomon, but as a symbol of ancient egyptian paganism. an article in mimar sinan entitled "allegory and symbols in our rituals" relates a number of interesting facts about this matter: an equilateral triangle with three points equidistant from one another show that these values

t this matter: some masons even understand masonry as only a kind of half religion, half charitable fraternal institution where they can establish pleasant social relationships and treat it accordingly. others think that the purpose of masonry is only to make good people better. still others think that masonry is a place to build character. in short, those who do not know how to read or write the sacred language of masonry understand the meaning of its symbols and allegories in this way or some such similar way. but for a few masons who are able to go deeply into it, masonry and its goals are quite different. masonry means a revealed knowledge, an initiation and a new beginning. it global freemasonry dce albert pike and a masonic medallion produced in his memory. means leaving an old way o

GNOSTIC HANDBOOK

ite lectures given by a.e. waite constitution of the secret college of ridethe gnostic handbook the institute for gnostic studies introduction 1 what is gnosticism? gnosticism as a form of perception, the source of our tradition, gnosticism and other ways of knowing, esotericism and modern language. 2 the great chain of being flatland, the traditional model of the universe, the axis mundi and the sacred tree, characteristics of the traditional model, the neo-platonic cosmos, theosophical and modern maps, the kabbalistic tree of life, yggdrasil:the world tree. 3 first principles who or what is god? what s in a name? the pleroma, the divine will, logos and sophia, what about jesus? jesus, christ and logos, what is sophia, the polarity of the god and goddess, impersonal to personal, the solar

gnostic concept of time the gnostic concept of time (yugas, historical models of cyclic time, rene guenon and julius evola and evola and "the revolt against the modern world. 6 the gnostic view of time ii the great year, egyptian star gnosis and heraldic cycles. 7 the continuum of the gnosis the gnostic identity message, origins, the israel connection, el, yahweh and reconsidering the bible, the sacred serpent, israel on the world stage, the druid connection, the essene link, the essenes, jesus and the foundations of gnosticism, table of contents the gnostic handbook hyperlinked index just click the gnostic handbook page 3 8 conditional immortality and reincarnation the aim of life, the bible and reincarnation, the mechanism of reincarnation, heaven and hell, hell on earth and what is hea

long neither to the hindu's, the zoroastrian, the chaldean, nor the egyptian religion, nor to buddhism, islam, judaism or christianity exclusively. the secret doctrine is the essence of all these. the secret doctrine, madame blavaskty. behind the veil of all the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at receptions of all secret societies, there are f

and the material, we can also contemplate the variations in ideals between these two extremes. the material emphasises the physical, material and quantitative, while the spiritual emphasises spiritual, ethereal and qualitative. the vertical line represents ethics, content and meaning, the horizontal represents results, activity and relativity. the interface between these two lines is within the "sacred centre. it is from this centre that we can begin to unfold some of the major concepts of the traditional view of the world. the sacred centre is the point where man touches the divine and can come under the influence of the spiritual world while existing within the physical, it is only at this nexus that enlightenment is possible. the gnostic handbook page 17 if we consider the image of the

old some of the major concepts of the traditional view of the world. the sacred centre is the point where man touches the divine and can come under the influence of the spiritual world while existing within the physical, it is only at this nexus that enlightenment is possible. the gnostic handbook page 17 if we consider the image of the cross we can delineate certain characteristics, there is the sacred centre, the vertical line becomes the axis mundi, the horizontal line becomes the earth, above which are the supernal worlds, below which are the infernal. this map of the living cosmos is central to the sacred lore. while it may take many forms in the traditions that abound on planet earth, the essential characteristics are the same. when applied to traditional models of the universe, the

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

mentary and incomplete, belong neither to the hindus, the zoroastrian, the chaldean, nor the egyptian religion, nor to buddhism, islam, judaism or christianity exclusively. the secret doctrine is the essence of all these. madame blavaskty. behind the veil of the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception of all secret societies, there are fo

erns until physical matter results. older myths of a similar vein, but with a more star wars emphasis are found in the veda s, where we find quite explicit descriptions of space battles between crafts from different worlds and, perhaps even different dimensions. each side has weapons of immense power and battle it out across space and time. there are many other records of such descriptions in the sacred scriptures of other cultures. each of these tales, no matter how exoteric, hides an inner truth, though the language varies, the essential core memory is the same. on a deeper level we have the kabbalistic interpretation of how evil and matter entered the universe. when the source of all things began to evolve into multiple levels of being, a plateau was reached, at which stage the cosmic l

res that swim in the water- that is those things which exist within the ebb and flow of the unconscious. the imagery of birds and flight illustrates the way in which the mind can now reach new levels of illumination. the image of flight is found in many esoteric traditions ranging from the chariots and vehicles that fly to the higher worlds which are found within the kabbalah and the vedas to the sacred birds of the celts and druids. from the chakric perspective the fifth day is the throat centre. the logos regenerates the mind and new levels of consciousness are reached. it is the blue centre, the colour of devotion. the sixth day this marks the appearance of the reborn man. he has subjugated his instincts and mind, liberated his innermost self and united the male and female principles wi

of enoch. in the ancient book of enoch it is stated that moses received the letters of the hebrew alphabet from metraton, an angel of the highest degree. it is also stated that these letters were of a special substance, the actual substance from which the universe itself was formed. this concept, that the alphabet has secret and occult power, is the basis for the gnostic use of words and numbers. sacred alphabets are not seen as social or communication systems, but as vehicles for spiritual power. the ancient hebrews believed that there was such power inherent in the twenty two hebrew letters that the very universe was formed through their use. the concept of the logos, the divine word and the genesis creation story is based on fiat lux- he spoke and there was light. in the hebrew traditio

he correct pronunciations of the various letters and words triggered, and can still trigger, altered states of consciousness. from these communications dee developed a system of elemental squares, calls and aires associated with terrifying visions and prophecies. these were refined and adapted by such later esoteric orders as the hermetic order of the golden dawn and the aurum solis (order of the sacred word. probably one of the most vivid accounts of the visions and experiences that can be triggered by its use are found in the vision and the voice by aleister crowley. he will see the beautiful colours within these enochian names, feel the forces that emanates from them and be transported to a strange world long since passed from this earth. he will walk the great plains and mountains of a

GOETIA LUCIFERIAN

th of individual perfection. this is a common ground of which the left hand path and the right hand path practitioner may agree. the paths become clearly defined when the rhp seeks to reach spiritual perfection, then letting the consciousness be joined in union with the divine light, or the hebrew ain soph, which is limitless light. the lhp practitioner views consciousness and being as beautiful, sacred and worth developing and strengthening. the consciousness from the unveiling of ones true will or daemon/angel would seek to further become like lucifer and be independent, isolate and separate from the ain soph, or limitless light. one should remember, it is the limitless light from which azazel lucifer sought to be independent from. the goetia is indeed a tough, powerful and to some a dre

ness from the unveiling of ones true will or daemon/angel would seek to further become like lucifer and be independent, isolate and separate from the ain soph, or limitless light. one should remember, it is the limitless light from which azazel lucifer sought to be independent from. the goetia is indeed a tough, powerful and to some a dreadful real grimoire. those who have hissed and vibrated the sacred names and candle lit summons of the demons of this book have empowered it to heights which revival the legends of faust and even horror fiction author h.p. lovecraft and his tales of the macabre. with aleister crowley, whom, in his youth brought forth the shades of the goetia into boleskine and other homes, he did so in an experiment of will. while on the surface, he had appeared to conscio

moves forward into the point between the summoner and the summoned. this is the axis of which all change, self-deification and the widdershins dance of the adversary is accomplished and developed. one may perform rites based around the princes of the infernal realm or the sub-princes accordingly. much of this useful information may be found in the s.l. macgregor mathers translated the book of the sacred magic of abramelin the mage. 10 the four infernal princes are- lucifer east (from lux fero, light bearer. a common shadow association is lucifuge, latin for fly the light and may have close associations with mephistopheles. lucifer in this aspect is the angel of light, the adversary. lucifer is a title which is beheld by the fire djinn azazel being the first angel, fallen from the stasis of

ce it in the water 24 by the blood i give i empower this blade, the very knife of my divine will by the moon waxing and waning i do receive the fallen stars fiery and ancient blade of steel do i summon thee, with the fires of azazel called shaitan do i consecrate thee, by the flames of hecate do i empower thee! the circle is cast in the sabbat journey of the celestial and infernal blessed is this sacred blade so mote it be! the black hilted knife (evocation dagger) the black hilted knife is the blade of barbarous evocation, the knife dedicated to shaitan of midnight and banal, the daemonic adversarial blade of lucifer, the sacred weapon of banishing and commanding the fulgaris lightning bolt of the fallen djinn. the black hilted knife is used for making the circle and commanding the spirit

e! the black hilted knife (evocation dagger) the black hilted knife is the blade of barbarous evocation, the knife dedicated to shaitan of midnight and banal, the daemonic adversarial blade of lucifer, the sacred weapon of banishing and commanding the fulgaris lightning bolt of the fallen djinn. the black hilted knife is used for making the circle and commanding the spirits into the triangle, the sacred circle within the meeting place of spirits. the blade may be consecrated in the hour of saturn. as well when the moon is waning create a distilled water container and fill with blackened pepper, hecate oil and a few drops of your own blood. with the flame burning, hold the blade within. envision the fires of the underworld, of hecate-lilith and banal, of the daemonic gods below who open the

GOLDEN DAWN RITUALS B

on when the letter c is placed between the three letters of the tetragrammaton and ruling l. as one can observe from the diagram of the complete pentagram, a ray representing the divine issueth forth from each angle. therefore, the true name of the pentagram is called the "flaming pentagram" or "star of great light" this affirms the power and force of the divine light to be found within this most sacred symbol. the pentagram must be traced with the single point upward. it is a symbol of spirit ruling over matter. when it is traced in an adverse fashion with the single point down, it becomes an "evil" symbol affirming the empire of the mundane and matter over the divine spirit. see that thou dost not trace it adversely except in rare circumstances when it is absolutely necessary for the wor

GOLDEN DAWN RITUALS E

es. 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 meetings, but never worn before the outer order or non-members. the lamen is a complete synthesis of t

to waves and storms. each arm shows us the three alchemical principles of nature acting within the alchemical operations of the elements. the white rays shining forth from behind the angles (between arms) is as the divine light coming forth from rtk in its center. the letters painted on the angles refers to the analysis of the keyword. remember, it is through the analysis of the keyword that our sacred vault is opened. next we have the twelve signs of the zodiac on the twelve petals. they follow the standard order: uppermost h a w b z c j d f e y f 4 lowermost l g n h s i u j x k q l the seven double letters located in the middle row under the outer circle of the zodiac are allotted to the planets. they are listed in order of exaltation. these are as follows: 1. p 2. r 3. b 4. d 5. g 6. t

GOLDEN DAWN RITUALS J

-ee-poh-tay-gah o phonetic pronunciation aaetpio ah-ah-ay-tay-pay-ee-oh aapdoce ah-ah-pay-doh-kay adoeoet ah-doh-ay-oh-ay-tay anodoin ah-noh-doh-ee-noo alndvod ah-leh-noo-dah-voh-dah arinnap ah-ree-noo-nah-peh n phonetic pronunciation lsrahpm el-ess-rah-hay-pay-mee slgaiol ess-el-gah-ee-ol saiinou sah-ee-ee-noh-oo soniznt soh-nee-zoad-nay-tay laoaxrp lah-oh-ah-ex-ray-pay ligdisa el-ee-gah-dee-y-j sacred oath as it relates to the tree of life 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 obligation 2 "rtk: 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. hmkj: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order

uld 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 robe with a twenty-two link chain about his or her n

oath and their relationship to the tree of life. as a meditational aid, let the adept dress in a black robe with a twenty-two link chain about his or her neck, and in a dark room, recite the oath with this contemplation on the ten sephiroth. 4 rtk: let us bind ourselves to our "eternal" light- the light of purity and unity. hmkj: only through wisdom can we prove ourselves a devoted servant to our sacred order and fraternity. hnyb: through deep understanding of the inner mysteries, we become aware of our need to maintain a strict veil between the "truly initiated" and those beginning the path. dsj: here we see the importance of becoming the benevolent king to those in the lower grades, while at the same time, maintaining the hierarchy of our order in that mercy will abound and not lead to s

GOLDEN DAWN RITUALS K

ays of creation, seven in the height above, seven in the depth below" chief adept "associate adeptus minor, where is the vault symbolically situated" third "in the center of the earth, in the mountain of caverns, the mystic mountain of abi-agnus" chief adept "mighty adeptus major, what is this mystic mountain of abi-agnus" second adept "it is the mountain of god in the center of the universe, the sacred rosicrucian mountain of initiation" chief adept "associate adeptus minor, what is the meaning of this 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

arest" third adept "a simple wand having the colors of the twelve signs of the zodiac between the light and the darkness, and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief adept "mighty adeptus major, thy wand and its meaning" second adept "a wand terminating in the symbol of the binary and surmounted by the tav cross of life, or the head of the phoenix, sacred to osiris. the seven colors between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from death" chief adept "my wand is surmounted by the winged globe, around which the twin serpents of egypt twine. it symbolizes the equilibrated forces of the spirit and the four elements beneath the everlasting wings of the holy one. associate adeptus minor, what ar

GOLDEN DAWN RITUALS U7

addendum1 also provides the z.a.m. with the complete color scales for the sephiroth, planets, and zodiac in all four scales as related to the name, hwhy. addendum ii provides the z.a.m. with the correct sounds as related to the zodiac, the mother letters, and the planets. the wise and prudent adept will work to incorporate these audio symbols into his/her practical workings. let the z.a.m. of our sacred order study well this document and remember that gcolors are forces and the child of forces art thou. h addendum 1: collection of information on color by g.h. frater d.d.c.f. the 5 elements in the 4 scales of king, queen, prince, and princess. hm as an element: king: white merging into grey. sigil of m in king scale:h o queen: deep purple merging into black. sigil of m in queen scale: 8 pri

GOLDEN DAWN RITUALS VENUSZAM16

an of venus may be charged. come now, o all ye powers and forces of the realm of nogah, obey ye now the name of yhvh tzboath, the divine ruler of your kingdom, and haniel, your archangelic ruler, and the mighty powers of the elohim. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of hagiel, the intelligence of venus, a body for the manifestation of the majesty of netzach" step 13 5 the talisman should be purified with water and consecrated with fire "in the name of yhvh tzboath i proclaim, all ye powers and forces now invoked, that i, of the r.r. et a.c. have invoked ye in order to form a true and potent link between m

e thou forth, i do invoke thee. oh hathor( vibratory formula of the middle pillar) before thee i have covered my face. arise, great queen, arise and shine now upon me, for i have clothed myself in thy image, and stand humbly before thy face. thy divine lady of a thousand names, if i call thee astarte, venus, or aphrodite, thou art nameless unto eternity. mistress of the evening, guide me unto the sacred light, let me call my home, the house of horus. the house above, het- heru is thy name, and through thee i shall arise into my higher selfhood which is found in god the vast one. step 27 pause while circulating the force within. say "this is the lord of the gods! this is he, lord of the universe! this is he whom the winds fear. this is he who having made voice by his commandment is lord of

ht of the godhead above and within me do i invoke haniel, the archangel of netzach, to command unto me the elohim, the gods of netzach. come unto me, ye gods, that the angel of venus, haniel, may cause his intelligence, lhagiel, to make powerful this consecrated telesmata. cause him to take this for his body, to live and reside within this bowl of attraction, passion and desire so that a true and sacred link may be formulated between the spirit of the godhead in netzach and the human soul of the exorcist" step 28 lift up the talisman and place it between the pillars. go to the east, face west, and in the sign of the enterer project the whole current of will upon the talisman. 10 protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocatio

GOLDEN DAWN RITUALS Z1

the chapter concerning the hegemon. of the temple in reference to the sephiroth. the temple, as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the hy of hwhy in twklm in hycu. that is, as y and h answer unto the sephiroth hmkj and hnyb in the tree (and unto aba and ayma through whose knowledge alone that of rtk may be obtained, even so, the sacred rites of the temple may gradually, and as 3 it were, in spite of himself, lead the neophyte unto the knowledge of his higher self. like the other sephiroth, twklm hath also its subsidiary sephiroth and paths. of these ten sephiroth, the temple, as arranged in the neophyte grade includeth only the four lower sephiroth in the tree of life: twklm, dwsy, dwh, and jxn, and the outer side of paro

erned. but to the adeptus minor, its blackness will veil on the east, citrine, on the south, olive, on the north, russet, while the west side and the base will be black, while the summit is of a brilliant whiteness. the symbols upon the altar represent the forces and manifestation of the divine light, concentrated in the white triangle of the three supernals as the synthesis. wherefore, upon this sacred and sublime symbol, is the obligation of the neophyte taken as calling therein to witness the forces of the divine light. the red cross of trapt (is here placed above the white triangle, not as dominating 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 mat

the evil ones" is the name of the sentinel who guards it, and his form is the symbolic one of anubis. the stations of the officers the hierophant is placed in the east of the temple on the outer side of the veil of paroketh, to rule the temple under the presidency of the chiefs. there, he fills the place of a lord of the paths of the portal of the vault of the adepts, acting as as inductor to the sacred mysteries. the insignia and symbols of hierophant are: the throne of the east on the path of s, outside the veil. the mantle of bright, flame scarlet, bearing a white cross on the left breast. the lamen suspended from a white collar. the crown-headed sceptre. the banner of the east. the position of the throne on the path s is fitting for the "inductor to the mysteries" as there is placed in

lementary 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, the lamen affirms the qualifications necessary to him who wields it, and therefore, it is suspended from a white collar, to represent the purity of the white brilliance from rtk. hence, it should always be worn by the hierophant. the banner of the east is also partially explained in the portal "the field of the ba

the purity of the white brilliance from rtk. hence, it should always be worn by the hierophant. the banner of the east is also partially explained in the portal "the field of the banner of the east is white, the color of light and purity. as in the previous case, the calvary cross of six squares is the number six of trapt, the yellow cross of gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n, the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the o o

GOLDEN DAWN RITUALS Z2

here the spirit appears. this invocation should be of some length and should rehearse and reiterate the divine and other names consonant with the working. the spirit should now become fully and clearly visible, and should be able to speak with a direct voice if consonant with his nature. the magician then proclaims aloud that the spirit n. hath been duly and properly evoked in accordance with the sacred rites. u. the magician now addresses an invocation unto the lords of the plane of the spirit to compel him to perform that which the magician shall demand of him. v. the magician carefully formulates his demands, questions, etc, and writes down any of the answers that may be advisable. the master of evocations now addresses a conjuration unto the spirit evoked, binding him to hurt or injure

ith their conclusions, and delivers now plainly a succinct and consecutive judgment thereon. u. the diviner gives advice to the consultant as to what use he shall make of the judgment. v. the diviner formulates clearly with what forces it may be necessary to work in order to combat the evil, or fix the good, promised by the divination. w. lastly, remember that unto thee a divination shall be as a sacred work of the divine magic of light, and not to be performed to pander unto the curiosity regarding the secrets of another; if by this means thou shalt arrive at a knowledge of another s secrets, thou shalt respect and not betray them. h alchemy a. the curcurbite or the alembic b. the alchemist. c. the processes and forces employed. d. the matter to be transmuted. e. the selection of the to b

GOLDEN DAWN RITUALS Z3

date the candidate is waiting without the portal under the care of the sentinel the watcher without, that is, under the care of the form of anubis of the west. symbolically he keeps off the dog-faced demons, the opposers of anubis, who rise from the confines where matter ends to deceive and drag down the soul. the ritual of the 31st path says: since ever dragging down the soul and leading it from sacred things, from the confines of matter arise the terrible dog-faced demons never showing a true image unto mortal gaze. the hierophant gives a single knock to announce the just commencement of a vibration in the sphere of sensation of the candidate. he then states that he holds the dispensation from the chiefs of the second order, to affirm that the effect of the ensuing ceremony upon the cand

inner, where all invoke the same forces in the same manner, he/she becomes unsympathetic with the rest, separates himself or herself from them, and though he/she weakens the combination of working, he/she still more certainly attracts upon him/herself a reflex current from the avengers of evil. the name of the god of silence which is the grand word of this grade also represents the silence of the sacred mysteries to be observed toward the outer order. it shows also the necessity for respect towards the secrets of any frater or soror committed to your care, not endeavoring to search them out for purposes of curiosity nor repeating them when discovered, nor in any way referring to them so as to wound the other, nor in any way employing them as a means of causing humiliation, but to keep them

mysteries to be observed toward the outer order. it shows also the necessity for respect towards the secrets of any frater or soror committed to your care, not endeavoring to search them out for purposes of curiosity nor repeating them when discovered, nor in any way referring to them so as to wound the other, nor in any way employing them as a means of causing humiliation, but to keep them as a sacred trust and not to be deflected by them from acting justly and harmoniously together. 3. in any magical ceremony, or other working, if more than one member be taking part, all present, putting themselves into the form of the god as taught, should exchange the sign, grip and words, so as to establish a current of harmony and the affirmation of a mutual direction of will towards the same object

in such supernal realms, the [ws ya, though negative to us, is there intensely positive. thence came forth the gods, the voice, the aeons, and the name. the egyptian gods are generally most differentiated by their crowns: amen-ra, by the high feathers, mo-ooth (maut) has the same headdress as horus. she corresponds to \yhla amya. the high hermes-tho-oth has the same headdress as amoun kneph, the sacred spirit. remember that tho-oth, truth, has two aspects- the higher and the lower. the higher is absolute,.and the lower is suitable to human comprehension. to tell the higher form of a truth to one who cannot understand it is to lie to him because, though correctly formulated, it will not be correctly received. 14 the forms of thmaah: there are four forms of spelling for the goddess thma- es

GOLDEN DAWN RITUALS ZAM10

nd 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 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 div

the name hwchy, hcwhy, formulate about me, thou divine egg of the darkness of light. i conjure ye, o particles of astral darkness, to enfold me as an unseen guard and shroud of utter silence and of mystery. in and by the names hyha, alga, and \yhla hwhy, i conjure thee. in and by the name exarp, in and by the name hcoma, in and by the name nanta, in and by the name bitom, those holy names of the sacred tablet of union, in the name of \yhla hwhy, which rules the divine darkness. in and by the name of horporcratist, i conjure and invoke this shroud of concealment. by your deep purple darkness, and by the white brilliance of the genius about and within me, i invoke ye and conjure ye. i exorcise ye potently. i command and constrain ye. i compel ye to absolute, instant, and complete obedience

GOLDEN DAWN RITUALS ZAM11

ding to the pure gold. in the alembic of thy heart, through the athanor of thy affliction, seek ye always the true stone of the wise" step 7 pass to the east, face your self face to face and say "peace profound my brother/sister! come with peace in your spirit. pass thou through every region of the invisible into a place wherein thy genius dwelleth, because thou cometh in peace. dwell within that sacred land that far off travellers call naught! be at peace with all the world, remain clothed in the light of purification, dwell within the heart of thy lord ynda forever and ever" step 8 now turn westward facing the altar, kneel, and say: 5 "oh lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look with favor upon this travell

GOLDEN DAWN RITUALS ZAM12

bols 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 cross with the cup then drinks it (the chief adept then looks to the first adept, makes the sign of the enterer toward first adept and the first a

GOLDEN DAWN RITUALS ZAM14

seek thou the true stone of the wise. step 15 pass from the altar to the east. step 16 "come in peace, o beautiful and divine one, to a body glorified and perfected. herald of the gods, knowing_(his/her name_ speech among the living! pass thou through every region of the invisible unto the place wherein thy genius dwelleth because thou comest in peace provided with thy wealth. dwell thou in that sacred land that far-off travellers call naught. o land beyond honey and spice and all perfection! dwell therein with thy lord ynda forever" step 17 turn and look west, raising eyes. step 18 "o lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto

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man of k may be charged. come now, o all ye powers and forces of the realm of dsj, obey ye now the name of la, the divine ruler of your kingdom, and layqdx, your archangelic ruler, and the mighty powers of the brilliant ones of qdx. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of layphy, the intelligence of k, a body for the manifestation of the majesty of dsj" 5 step 13 the talisman should be purified with n and consecrated with o "in the name of la, i proclaim, all ye powers and forces now invoked, that i, of the r.r. et a.c. have invoked ye in order to form a true and potent link between my human soul and that sp

rilliance of the divine spirit descend. 10 therefore with the light of the godhead above and within me do i invoke layqdx, the archangel of dsj, to command unto me the \ylmcj, the brilliant ones of qdx. come unto me, ye brilliant ones, that the angel of k, layjs, may cause his intelligence, layphy, to make powerful this consecrated telesmata. cause him to take this for his body so that a true and sacred link may be formulated between the spirit of the godhead in dsj and the human soul of the exorcist" step 28 lift up the talisman and place it between the pillars. go to the east, face west, and in the sign of the enterer project the whole current of will upon the talisman. protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from

GOLDEN DAWN RITUALS ZAM18

facing east. members then return to the east facing west, leaving the shells behind the altar "come in peace, o beautiful and divine one, to a body glorified and perfected. herald of the gods, knowing his/her speech among the living! pass thou through every region of the invisible unto the place wherein thy genius dwelleth because thou comest in peace provided with thy wealth. dwell thou in that sacred land that far-off travellers call naught. o land beyond honey and spice and all perfection! dwell therein with thy lord ynda forever" step 14 "o lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, t

GOLDEN DAWN RITUALS ZAM19

be given to the tongue, that what formerly saw, heard, and smelt shall finally speak, after the world shall have slept away the intoxication of her poisoned and stupefying chalice, and with an open heart, bare head, and naked feet shall merrily and joyfully go forth to meet the sun rising in the morning. chapter ix these characters and letters, as god hath here and there incorporated them in the sacred scriptures, so hath he imprinted them most manifestly on the wonderful work of creation, on the heavens, on the earth, and on all beasts, so that as the mathematician predicts eclipses, so we prognosticate the obscurations of the church, and how long they shall last. from these letters we have borrowed our magic writing, and thence made for ourselves a new language, in which the nature of t

eloquent in other tongues, least of all in this latin, which we know to be by no means in agreement with that of adam and enoch, but to have been contaminated by the confusion of babylon. chapter x but this also must by no means be omitted, that, while there are yet some eagle's feathers in our way, which do hinder our purpose, we do exhort to the sole, only, assiduous, and continual study of the sacred scriptures, for he that taketh all his pleasure therein shall know that he hath prepared for himself an excellent way to come into our fraternity, for this is the whole sum of our laws, that as there is not a character in that great miracle of the world which has not a claim on the memory, so those are nearest and likes unto us who do make the bible the rule of their life, the end of all th

ken human knowledge and underaction, such as the vain (astronomical) epicycles and eccentric circles. chapter xiv you, however, for whom it is enough to be serviceable out of curiosity to any ordinance, or who are dazzled by the glistering of gold, or who though now upright, might be led away by such unexpected great riches into an effeminate, idle, luxurious, and pompous life, do not disturb our sacred silence by your clamor, but think that although there be a medicine which might fully cure all diseases, yet those whom god wishes to try or chastise shall not be abetted by such an opportunity, so that if we were able to enrich and instruct the whole world, and liberate it from innumerable hardships, yet we shall never be manifested unto any man, unless god should favour, yea, it shall be

GOLDEN DAWN RITUALS ZAM20

into my abode of the mysteries. inspire and sanctify me that i may enter into the center of my being, and there, receive the illimitable wisdom of the light divine" step 32 give the signs 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 th

GOLDEN DAWN RITUALS ZAM21

you, our lord, we are hopeless 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 n

GOLDEN DAWN RITUALS ZAM22

kn. draw sigil of trws, vibrate the name through vibratory formula, yet, let the adept be aware that with each vibration of the name, the intelligence, laykn, must be vibrated first. step 7 place talisman outside circle in the west. holding sword in hand, circumambulate once to the west, and draw it within the circle using the point of the sword. say: creature of talismans, enter thou within this sacred circle that thou may become a dwelling place of laykn, and may ye be filled with the spirit of trws under the dominion of laykn. enter within and become the manifestation for the beauty of trapt. 7 purify and consecrate talisman with n and o. say: in the name and by the power of tudw hwla hwhy, i proclaim all ye powers and forces now invoked that i, power name, an adeptus minor of the r.r

may cause his intelligence laykn to 13 make powerful this consecrated telesmata and to infuse within it trws, the evil spirit of a. under the constant guidance of laykn may sorath also play a part in the empowerment of this talismata and thus, forward the cause of light and the purpose of this talisman in accordance with my will. laykn, thou shall take for thy body this talismata and thus form a sacred link between the spirit of the godhead in trapt and the human soul of the exorcist. step 13 lift the talisman, and place it between the pillars. go to the east, face west, and in the sign of the enterer project your current of will upon the talisman. seal the current with the sign of silence. stop, and see if a light is flashing and flickering on the talisman. if the adept is not satisfied

GOLDEN DAWN RITUALS ZAM24

a living soul, for which reason we persevere in the pathway of the cross as we look for the assumption of the rose. the very honoured adeptus secondus will now deliver the charge before the installation (sits down) second adept (rises "the high office to which you have been appointed by the decree of the chiefs of the second order involves duties of a solemn kind and their proper fulfillment is a sacred responsibility which rests for a period upon you. the chief officers of the temple are distinct as is the hierophant as the expounder of the mysteries, but not on him alone, for all must work together to encompass the good of all. i invite you, therefore, not only to take counsel with the chiefs of the second order on all important occasions and to maintain a regular communication with the

GOLDEN DAWN RITUALS ZAM3

bitation with the blessings of yehashua yehovashah, for i now declare this rite in the hall of the neophyte duly closed" hierophant "khabs" hiereus "am" hegemon "pekht" hiereus "konx" hegemon "om" hierophant "pax" hegemon "light" hierophant "in" hiereus "extension" bell/ 13.f full moon healing vigil of the r.r. et a.c. r.r. et a.c. zelator adeptus minor 2 the full moon healing vigil is one of the sacred responsibilities of all fraters and sorors of our rosicrucian fraternity. it is a sacred vigil that links each of us who are sworn to the trust of human spiritual evolution and to the masters, our more ancient fraters and sorors who went before us. many of them have chosen not to move on to other worlds, stars, or the clear, scintillating light, but rather in self-sacrifice chose to remain

and to the masters, our more ancient fraters and sorors who went before us. many of them have chosen not to move on to other worlds, stars, or the clear, scintillating light, but rather in self-sacrifice chose to remain in service to humankind. it is on this night at the hour of the full moon that the fraters and sorors of the second order link with the fraters and sorors of the third order in a sacred bond of healing upon those who are deserving of its reward. we must emphasize that this vigil will have a profound illuminating effect on the adept who has sworn to persistently pursue it, month in and month out, year in and year out. we must also recognize that to abstain from the vigil for even one month can have an adverse effect, and that the accumulated ability and potential for achiev

t also recognize that to abstain from the vigil for even one month can have an adverse effect, and that the accumulated ability and potential for achieving higher states of consciousness will quickly vanish. it's an old occult axiom that says "difficult to acquire, easy to lose" let the adept, therefore, take due caution to let every effort under heaven and earth be made to keep the trust of this sacred vigil. it is but a handful of people at any age or time in history who deeply understand the profound necessity of returning the light from whence it came. for it is well known by those who study the esoteric fabric of life that light travels in a circuit. to return the light is to receive the light. in the words of jesus "what you have done for the least of them you have done for me" heali

igil. it is but a handful of people at any age or time in history who deeply understand the profound necessity of returning the light from whence it came. for it is well known by those who study the esoteric fabric of life that light travels in a circuit. to return the light is to receive the light. in the words of jesus "what you have done for the least of them you have done for me" healing is a sacred responsibility and blessing that has its roots and tradition in our order as far back as our founder g.h. frater c.r.c. we can only be certain of one thing, the axiom "physician, heal thyself" is a deep, subtle truth. for as we project healing to the world, we heal the deepest part of our infected self, thus, gradually rising and becoming more than human. preparation for the vigil this vigi

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 should not be exposed before the profane. the vigil step 1 let the adept be purified with the l.b.r.p. and b.r.h (if needed. step 2 say the invocation of the lord of the universe" holy art th

GOLDEN DAWN RITUALS ZAM9

dwsy l k a c p q 5 b f y 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 inter

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ood here had been covered with more than 700 sheets of pure gold (each weighing around two kilograms) and that its spacious courtyard had been planted with fields of replica corn also fashioned out of gold.7 i could not help but be reminded of solomon s temple in far-off jerusalem, also reputed to have been adorned 3 encyclopaedia britannica, 1991, 6:276-7. 4 paul devereux, secrets of ancient and sacred places, blandford books, london, 1992, p. 76. see also peru, lonely planet publications, hawthorne, australia, 1991, p. 168. 5 the facts on file encyclopaedia of world mythology and legend, london and oxford, 1988, p. 657. 6 macrobius, cited in giorgio de santillana and hertha von dechend, hamlet's mill, david r. godine, publisher, boston, 1992, p. 134. see also a. r. hope moncreiff, the il

n before, and when they had joined him he put to sea in their company and they say that he and his people went by water as easily as they had traversed the land.8 always this poignant goodbye. and often a hint of science or magic. time capsule outside the window of the train things were happening. to my left, swollen with dark water, i could see the urubamba, a tributary of the amazon and a river sacred to the incas. the air temperature had warmedup noticeably: we had descended into a relatively low-lying valley with its own tropical micro-climate. the mountain slopes rising on either side of the tracks were densely covered in green forests and i was reminded that this was truly a region of vast and virtually insuperable obstacles. whoever had ventured all this way into the middle of nowhe

foreigners were keen to come here any more. machu picchu dreaming it was two in the afternoon. i stood on a high point at the southern end of the site. the ruins stretched out northwards in lichen-enshrouded terraces before me. thick clouds were wrapped in a ring around the mountain tops but the sunlight still occasionally burst through here and there. way down on the valley floor i could see the sacred river curled in a hairpin loop right around the central formation on which machu picchu was based, like a moat surrounding a giant castle. the river showed deep green from this vantage point, reflecting the greenness of the steep jungle slopes. and there were patches of white water and wonderful sparkling gleams of light. i gazed across the ruins towards the dominant peak. its name is huana

long-distance transport of exceptionally heavy building materials: obelisks and gargantuan blocks of stone bound for the temples at giza and luxor and abydos on the one hand and for the mysterious edifices of tiahuanaco on the other. in those far-off days, before lake titicaca became more than one hundred feet shallower, tiahuanaco had stood at the water s edge overlooking a vista of awesome and sacred beauty. now the great port, capital city of viracocha himself, lay lost amid eroded hills and empty windswept plains. road to tiahuanaco. after returning from suriqui to the mainland we drove our hired jeep across those plains, raising a cloud of dust. our route took us through the towns of puccarani and laha, populated by stolid aymara indians who walked slowly in the narrow cobbled street

esembled the equally mysterious objects in the hands of the idols in the kalasasaya at tiahuanaco. serpent sanctuary santha and i had come to tula/tollan because it had been closely associated both with quetzalcoatl and with his arch-enemy tezcatilpoca, the smoking mirror.21 ever-young, omnipotent, omnipresent and omniscient, tezcatilpoca was associated in the legends with night, darkness and the sacred jaguar.22 he was invisible and implacable, appearing to men sometimes as a flying shadow, sometimes as a dreadful monster .23 often depicted as a glaring skull, he was said to have been the owner of a mysterious object, the smoking mirror after which he was named, which he made use of to observe from afar the activities of men and gods. scholars quite reasonably suppose that it must have be

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

undoubtedly the true ark of the covenant, most excellent. the high priest opens the ark and removes a book. on reading a few passages, the high priest proclaims, this is a book of the law long lost, but now found. holiness to the lord! the king and scribe agree, and the high priest tells the candidates for initiation, you now see that the world is indebted to masonry for the preservation of this sacred volume. had it not been for the wisdom and precaution of our ancient brethren, this, the only remaining copy of the law, would have been destroyed at the destruction of jerusalem. other objects are removed: a pot of manna a relic of the mysterious food that appeared out of nowhere to feed the israelites fleeing egypt; the rod of aaron, that which had turned to a serpent, which devoured thos

ntage regarding ufos was to judge a case by his secret fact) secret cipher of the ufonauts 41 aleister crowley called 11 the great magical number, as uniting the antithesis of 5 and 6 etc (see aia aziz, fact and morya, above) and further, the general number of magick, or energy tending to change. rene guenon calls 11 the great number of the hieros gamos, or, as annemarie schimmel explains it, the sacred marriage between macrocosm and microcosm which is the precise role of the medium and contactee as well. i have mentioned the seth material as indicating a continuity from the mediumship and ufo contacteeism of the past 100+ years to the so-called new age trance channeling phenomenon. to be sure, a parallel exists with the holy books and the patience worth material channeled by mrs. curran f

time including where it has remained in some level of stability, and where and how it has been corrupted. this story is also a prophecy, and the time of this prophecy is now. the painting is an unfolding of this prophecy. it is on a 30x40 canvas, with 8 separate panels revealing different aspects of the story. the cover of this text is the central panel, showing the alchemical movement of certain sacred substances, in relation to the void, to bring about a specific transformation in the human population (in popular culture, this has been called starfire, and the conclusions of this popular stream of thought are incorrect) any sincere query regarding this painting can be directed to watcherashera777@yahoo.com. ms. debra page. nephilim al-kemy. 86 allen h. greenfield meeting of the inner cir

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

agicians is the attainment of the knowledge and conversation of the holy guardian angel. anything apart from this course is a side issue and unless so reguarded may lead to the complete ruin of the whole work of the magician" aleister crowley, magick without tears the term holy guardian angel was adopted by crowley from the golden dawn, particularly from s.l. macgregor mathers' translation of the sacred magic of abramelin, the mage. crowley used abramelin to attain the knowledge and conversation of his holy guardian angel. this name is especially appropriate in enochian magick. in each aethyr that you enter, you will encounter at least one governing angel. crowley demonstrated that if you are properly prepared beforehand, at least one angel will serve as your personal cuide through each ae

htower ceremony. step 1. use your sword to perforan the appropriate banishing rituals of the pentagram and hexagram. the enochian pentagram and hexagram rituals are given later in this manual. step 2. enter your body of light. hold your wand before you. stand facing the watchtower of fire in the south. see fue radiate from your wand and say: behold, all the phantoms have vanished, arad i see that sacred and formless fire; the fire that llames and consumes the hidden depths of the universe, and i hear the voice of fire. trace the fire pentagram before you, and then trace a flaming red enochian letter k (k) within it. maintain this flaming letter and say, oip-teaa-pdoke (oh-ee-peh teh-ah-ah peh-doh-keh) in the names and letters of the great southern quadrangle, i invoke you, angels of the wa

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. 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 watch

gel may appear to you, the central message of the relat ivi ty of truth and error wi l l be the same. i f properly prepared, you will receive this message and then you will never be quite the same again (which is the way of all initiations. your ideas about what is right and what is wrong will be seen in a new light. 226 lea, babalon and the beast this is the secret of the holy graal, that is the sacred vessel of our lady the scarlet woman, babalon the mother of abominations, the bride of chaos, that rideth upon our lord the beast. thou shalt drain out thy blood that is thy life into the golden cup of her fornication. thou shalt mingle thy life with the universal life. thou shalt keep not back one drop. aleister crowley, liber cheth crowley taught a key element of his magick using allusion

rdian angel appear unto you in unequalled beauty; who also will converse with yyou, and speak in words so full of affection and of goodness, and with such sweetness, that no human tongue could express the same. in one word, you shall be received by him with such affection that this description which i here give unto you shal l appear a me re nothing in comparison. abraham the jew, the book of the sacred magic of abramelin the mage this invocation, the knowledge and conversation of your holy guardian angel, is the primary goal of enochian magick. it is the magical experience of your encounter with your own inner divinity, the divine spark at the core of your being. it will be fully experienced in the 8th aethyr, zid. until then, you can achieve various degrees of this knowledge and conversa

GREY W G CONDENSATION OF KABBALAH

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

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

arkness. evocation to visible appearance is an extremely powerful form of ritual, designed primarily for working with the averse forces in a safe and sane fashion. s. l. macgregor mathers spent a great deal of time studying and translating magical grimoires including the greater key of solomon,2 the lesser key of solomon3 (also known as the lemegeton, the grimoire of armadel,4 and the book of the sacred magic of abra-melin the mage.5 israel regardie contended that the magical grimoires contain the remnants of an ancient form of psychology, although in a greatly corrupted form. this corruption is likely due to the official condemnation of magic in all its forms by the christian church during the middle ages. thus the repressive paradigm prevalent in europe during the middle ages degraded th

f abra-melin the mage.5 israel regardie contended that the magical grimoires contain the remnants of an ancient form of psychology, although in a greatly corrupted form. this corruption is likely due to the official condemnation of magic in all its forms by the christian church during the middle ages. thus the repressive paradigm prevalent in europe during the middle ages degraded the ancient and sacred science of theurgy into the vulgar sorcery of the grimoires and corrupted its sublime aims into the puerile desires of its guilt-instilled and greedy practitioners.6 1 herewith is revealed a profound magical secret, although "neither torches nor glasses shall aid those without eyes to see" 2 clavicula solomonis, the key of solomon the king [1456, trans. and ed. s.l. macgregor mathers, 1st p

2 clavicula solomonis, the key of solomon the king [1456, trans. and ed. s.l. macgregor mathers, 1st paper ed (york beach: weiser, 1989. 3 goetia, the lesser key of solomon, trans. s. l. macgregor mathers and ed. aleister crowley (chicago: the occult publishing house, 1903. 4 the grimoire of armadel [17th century, trans. s.l. macgregor mathers, new ed (york beach: weiser, 1995. 5 the book of the sacred magic of abra melin the mage [1458, trans. and intro. s.l. macgregor mathers (chicago: de laurence, 1932. 6 norman cohn, europe's inner demons, the demonization of christians in medieval christendom (pimlico: london, 1975) provides an excellent historical analysis of this phenomenon. 2 at the close of the twentieth century, as well as of the millennium, we live under very different conditio

names, and sigils of the entity's hierarchy of forces, including the name and sigil of the averse force itself. a complete set of such lamens appears among the color illustrations contained in this book, one for each of the sephirothic, zodiacal, planetary, and elemental forces. the aim of evocation the true function of the magical evocation of the averse forces lies concealed in the book of the sacred magic of abra-melin the mage. the abra-melin working consists of a six-month invocation of the holy guardian angel of the magician, followed by several days of the invocation of the angels, and finally by several days of the evocation of the averse forces. this is a far different system than those outlined in other grimoires, most of which seek demonic aid for a laundry list of trivial purp

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ly healthy nourishment to youth and the common people, and which they will not give up, whatever other pabulum you may place before them, we must take account of rites and customs, which, having sprung out of antiquity and continued ever since, may yield any amount of revelations concerning it. i have endeavoured to shew how ignition by friction, easter fires, healing fountains, rain-processions, sacred animals, the conflict between summer and winter, the carrying-out of death, and the whole heap of superstitions, especially about pathcrossing and the healing of diseases, are distinctly traceable to heathen origins. of many things, however, the explanation stands reserved for a minute inquiry devoting itself to the entire life of the people through the different seasons of the year and tim

or influence, donar (thunar, thor) appears at times identical with him, and to some extent as an older god worshipped before wuotan. for, like jupiter, he is a father, he is grandfather of many nations, and, as grandfather, is a god of the hills, a god of the rocks, a hammer, sits in the forest, throned on the mountain top, and hurls his old stone weapon, the lightning's bolt. to him the oak was sacred, and his hammer's throw measured out land, as did afterwards wuotan's wand. he rather flies furiously at the giants than fights battles at the head of heroes, or meditates the art of war. i think it a significant featui'e, that he drives or walks, instead of riding like wuotan: he never, preface. xix presents himself in the wild hunt, nor in women's company. but his name is still heard in c

nd has lost sight of zio altoo-ether. like wuotan, he also seems to rush down from the sky in the form of tempest. two others, though never appearing in the week, must yet be reckoned among the great gpds. froho, a god of hunting, of generation, fertility and summer, had long planted his name in the heart of our language, where he still maintains his ground in the derivatives fron and fronen; his sacred golden-bristled boar survived in helmet- crests, in pastry, and at the festive meal. year by year in kingly state froho journeyed through the lands (p. 213. 7g0. he is the gracious loving deity, in contrast with the two last-mentioned, and with wuotan in one aspect; for, as wish, wuotan also seems kindly and creative like froho. as to phol, scarcely known to us till now, i have hazarded so

the swed. lapp, yupmel, norw. lapp, ibmel; but the syrian have also yen (gen. yenlon, the permians en, the votiaks inmar^ the tchei'emiss yumn. along the northern edge of europe and over the ural into northern asia extends this widespread group of nations of the finn kind, their languages and myths shewing everywhere a common character. the votiaks, like the slavs and germans, hold the woodpecker sacred (p. 765; but what i lay special stress upon is the bear-worship of these nations, which has left its traces in sweden and norway, and betrays the earliest stage of our teutonic beast-legend (p. 667. poetic euphemisms designate the sacred beast, and as soon as he is slain, solemn hymns are struck up as by way of atonement. kunes 28 and 29 in kalewala describe such a hunt with all its ceremon

r (p. 725) would of itself seem an evident trace of his worship even among the greeks. coming down from northern asia to the tribes of the caucasus, we again meet with the most remarkable coincidences. the tcherkesses (circassians) keep up a worship of the boar (p. 215, as did the ancient aestyi and germani. both tcherkesses and ossets glorify the same elias (p. 173-4, conf. p. 185) who is such a sacred personage to the slav races. even the ancient alani and scythians seem to be linked with the heathen germans by their worship of the sword (p. 204; attila means grandfather, and is among huns as well as germans a name for mountains. the same inspection of shoulder-blades that jornandes relates of huns goes on to this day among kalmuks (p. 1113. a good many mongolian customs agree with those

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ls the avars obri (ed. schlozer 2, 112-7. the &lt; grsecus avar &gt; again in the legend of zisa (p. 292-5) is a giant. now, i neue mitth. des thiir. sachs. vereins 3, 130-6. 5, 2. 110-132. 6, 37-8. the wow t?tiz t!f? n ^ing 8iant-like but ^ther a goddess standing on a lommo a 1? v hat a 8iant s tomb on mt. blanc is caued la tombe du bon rated m t^^expression associated with the idea of a sacred venep 430 l pra&gt; p 9)&gt; c nf als oodgubbe used of thorr, p. 167, and godmor, pielgrzym! ter f^^mar^areta vienna 1834 p-17 b: obrzim, the -im as in oyczim, giants. 527 as the avari in the mid. ages are= chuni, the words mn and obor alike spring out of the national names hun and avar.1 to the slavs, tchud signifies both finn and giant, and the russ. ispolin (giant) might original

d rok og med teen, her skal du sidde og blive en steen (hear, thou carlin with distaff and spool, here shalt thou sit and become a stone. he had scarce finished speaking, when the hill split open, the giantess was changed into a stone, and you still see her sitting with spindle and distaff on the eastern cliff; a 1 communic. by watson iu jahresverliandl. der kurl. gesellsch. 2, 311-2. 550 giants. sacred spring issued from the opposite cliff. 1 according to a swedish account, olaf wished to sail through varmeland and by l. vaner to nerike, when the troll shouted to him: kong olaf med dit pipuga skiigg (peaky beard, du seglar for nar min badstuguviigg (bathroom wall! olaf replied: du troll med din rak och ten skal bli i sten och aldrig mer gora skeppare men (shalt turn to stone, and never mo

s (ssem. 228a: skaltu i gognom ganga eigi grioti studda garsa mina (shalfc not go through my stone-built house. this brings on a dialogue, which is closed by brynhildr with the exclamation: r seykstu gygjarkyn (conf. p. 497n. the giantess s house is of stones skilfully put together, and the later rhymes speak of cellar and bathroom: she herself is quite the housewife with distaff and spindle. the sacred rights of domesticity are in fringed, when strangers burst their way through. there are other instances in which the giantess, like the elfin, is described with spindle and distaff: tolv troldqvinder (12 trold-women) de stode for hannem med rok og ten (danske viser 1, 94, 1 close to the romsdalshorn in norway is a mountain called troldtinder, whose jutting crags are due to giants whom olaf

ri, terribilis) of thurgau, but he is a giant-like hero, not a giant. 2 of sacrifices offered to giants (as well as to friendly elves and home-sprites, of a worship of giants, there is hardly a trace. yet in kormakssaga 242 i find blotrisi, giant to whom one sacrifices; and the buttered stone (p. 546) may have been smeared for the giantess, not by her, for it was the custom of antiquity to anoint sacred stones and images with oil or fat, conf. p. 63. as to the gude lubbe whose worship is recorded by bp. gebhard (p. 526, his gianthood is not yet satisfactorily made out. fasolt, the giant of storm, was invoked in exorcisms; but here we may regard him as a demigod, like thorgersr and irpa, who were adored in scandinavia (see suppl. the connexion pointed out between several of the words for gi

of friendly or hostile beings that, superior to man in mind or body, fill up a middle space betwixt him and deity, we turn our glance to simple phenomena of nature, which at all times in their silent greatness wield an immediate power over the human mind. these all-penetrating, all-absorbing primitive substances, which precede the creation of all other things and meet us again everywhere, must be sacred in themselves, even without being brought into closer relation to divine beings. such relation is not absent in any mythology, but it need not stand in the way of the elements receiving a homage to some extent independent of it and peculiar to themselves. on the other hand, it is not the religion, properly speaking, of a nation, that ever springs from the soil of this elemental worship; the

GRIMOIRE OF TURIEL

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

the holy sacraments, by the mercy of god, by the glory and eyes of heaven, by the forgiveness of sin, and hope of eternal salvation, by the great day of doom, by all the angels and archangels, seraphim, cherubim, dominations, thrones, principalities, powers, and virtues, patriarchs, prophets, saints, martyrs, innocents, and all others of the blessed and glorious company of heaven, and by al! the sacred powers and virtues above rehearsed, and by whatever is holy and binding, thus do i swear now, and promise unto thee that i will hasten unto thee, and appear clearly unto thee at all times and places, and in the secret grimoire all hours, days, and minutes, from this time forward until thy life s end, wbensoever thou shalt call me by my name, or by my office, and will come unto thee in what

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ns good and sufficient unto himself. there shall be a symbolical feast consisting [25] principally of corn, or its products; salt, or that which tastes most strongly of it; and wine, in the form of unfermented grape juice; and any other delicacies or refreshments suitable to the occasion. all officers shall wear their full regalia and all others their aprons or other insignia. there shall be only sacred music, symbolical addresses, and sincere rejoicing for the new year. b at this new year feast it has been customary for the master to bestow such honorary titles on his members as he may contemplate, to make new appointments, to fill vacancies, etc, and to turn his control over to any newly elected masters and officers. c all other regular or special convocations or meetings of each lodge a

rosicrucian dictionary [26] some of the official seals of the a.m.o.r.c. 1. general symbol of the order in the world 2. the great seal of the supreme council 3. the seal and sign of the supreme treasurer 4. the seal of the founder 5. original emblem worn by the fratres and sorores 6. the rosae crucis (official) 7. the seal and sign of the supreme secretary 8. great seal of the grand master 9. the sacred insignia of the imperator [27] part three operating manual we present to our members a manual regarding the work, symbols, and other matters pertaining to our order. this manual will answer many questions continually asked, and will be a guide for officers and members in promptly and more efficiently advancing in the principles of the order. the matter has been prepared under the direction

ived from the latin tempos.time. to us, the true temple of which we hope to be masters is the body of man, finding its counterpart in the universe, which is the temple of god. the term temple is applied to our buildings, devoted to the worship of god and god's laws, wherein are chambers for study, work, and meditation. because of the sacredness of such study, work, and meditation, our temples are sacred, and must be so considered and regarded, passively and actively, by all members "as above, so below" the temple of god is universal, non-sectarian, charged with cosmic powers and vibrating forces, and designed by the master architect to continue his creative work in love, goodness, and justice; so our temples should represent a place where universal minds, regardless of creeds or dogmas, ma

forces, and designed by the master architect to continue his creative work in love, goodness, and justice; so our temples should represent a place where universal minds, regardless of creeds or dogmas, may abide, attuned with such vibratory forces within as make for love, goodness, justice, and peace, that nature may continue her creation without interruption or interference. the lodge within our sacred temples there are many chambers, the principal one being the lodge. the lodge is the central chamber of all temples, devoted to the general convocation and formal study of god's works. it is, therefore, the "inner" or "middle" chamber, the soul of the temple, the first circle within the great circle.the holy sanctum, the "abiding place of the presence of god" our lodges also represent the s

ught but desire to come hither" hence, it is the place or point in the lodge where the seeker for light (applicant) dwelleth, and the neophyte (new initiate) enters the lodge in search of more light. the shekinah in the center of the lodge, where lines from the four points of the horizon would meet, is the heart of the soul of the temple. this point.the fifth point of the lodge.is occupied by the sacred triangle, called the shekinah (pronounced she-ky-nah, with accent on the middle syllable. the shekinah is the symbolical place, representing "the presence of god in our midst" it is "the point within the inner circle (the outer circle is the temple; the inner circle is the lodge) thus, it is "the triangle within the two circles" it indicates, therefore, that god is in all places (lodges.mee

HAMIL THE ROSICRUCIAN SEER

in the last number but one ofthezoist,to offer the following notes upon the subject, trusting they may prove the germ of a more full and able essay by one of your learned correspondents. it would trespass too much upon your space to attempt to elucidate the origin and various modes of divination by the crystal, of the antiquity and wide-spread belief in which there exist innumerable testimonies, sacred and profane; from the divine responses by the urim and thummim, men255 tioned in the old testament" to josephus, who in his history declares it to be more than200years since the stones of the ephod hadgivenan answer by their extraordinary lustre; and from porphyry, iamblichus, and psellus, to the magiciansofcairo and the peepers and speculators in england at the present day. with respect to

g to the art must be made during the moon's increase-;sfabojray ojh'tetra&iiam"j'ton7crystaliomancy, or the art of invocating.spiritsbythecrystal[transcribed fromhockley'soriginalmanuscript,acquiredby f. g.irwinand presented to thelibraryat freemasons' hall as part of hismasoniccollection.]theart of invocating spirits by the crystal was known and practised by the ancients which all those who read sacred and profane history may discover, also the sacred text contains many instances in which invocation by the crystal is alluded to and it is the opinion of many learned and eminent men that the divine urim and thummin of the holy scripture was used for a similar purpose as the crystal is in our day. now all those who wish to obtain the assistance of the good spirits in the crystal must lead a

aster at sir john cass' school on church row as i learned afterwards frommrjno. denley the bookseller. i was only eight years old when i leftmrwebb's school.ifi can findmyoidcatalogue of cuttings tonight when i get home i will send you the nameoftwo very scarce french books&their authors&dates-youmay have the luck to pick them up.hockley'slettersto theirtoins77ofcourse i shall keep friday evening sacred for you, but that we can talk about on thursday. i received your further particulars of your friend's very interesting caseofclairvoyance which interests me much. trusting you will have a pleasant journey up, yours faithfully and fraternally.ithefreemasons' tavern was attached to freemasons' hall in great queen street and was used both for refreshment and informal meetings. its modem counte

HANDBOOK OF EGYPTIAN MYTHOLOGY

e end of the second millennium bce. 1 1 introduction what is a myth? if asked this question, most people would reply that a myth is a story that is not true, even though you might want it to be. scholarly arguments about the definition of a myth have been going on for more than 2,000 years. many definitions have been proposed. among the most common are that myths are stories about gods, myths are sacred stories, myths are stories that explain the way the world is, or myths are simply traditional stories that hand on collective knowledge or experience. writers from various disciplines and intellectual movements have interpreted myth in different ways. myths have been seen as a disease of language, as garbled memories of historical events, as a mode of prelogical thought, as expressions of t

ts about the social order, and as the spoken part of ritual.1 as theories to explain the whole of world mythology, these interpretations all have flaws, but each of them is applicable to some egyptian myths. in his book on the meaning and functions of myth, g. s. kirk proposed three main categories of myths.2 his first category is myths told for entertainment. this is a reminder that myths may be sacred, but they are not necessarily solemn. the validity of this category might be challenged, but some cultures do seem to have told one version of a myth for entertainment while another, more secret version, was used in rituals.3 kirk s second category includes operative, iterative, or validatory myths. these are stories about things that may not have really happened, but the stories themselves

the realm of the gods. the egyptian pieces mainly show deities as resident in statues or cult objects in man-made shrines. the labels record (or anticipate) visits by kings to shrines in different parts of the country. the royal annals record many years for which the most important events were deemed to be the dedication of cult images or the king s participation in rituals, such as visiting the sacred lake of the god heryshef( he who is upon his lake) or spearing the hippopotamus. 15 there is plenty of evidence by the early dynastic period for a complex pantheon of egyptian deities who could be represented in a variety of human, animal, or semihuman forms. whether myths about these deities were cur- 6 handbook of egyptian mythology rent at this stage is hard to say. the unification of th

. some of the incantations may have been passed down orally for many generations and only written down when the pyramid texts were first assembled. the majority of the texts probably belong to the secret knowledge written on leather or papyrus rolls, which is known to have been kept in the libraries attached to some old kingdom palaces and temples. the composing, copying, and reading out of these sacred books were the province of a special class of priests, known as lector priests. no actual books of this kind 10 handbook of egyptian mythology figure 2. a section of the pyramid texts in the antechamber of the pyramid of king weni. the antechamber represented the akhet, the place where the dead king would be transformed and rise again like the sun above the horizon (courtesy of princeton un

ous ritual in which the king took part in the reenactment of mythical events, such as the coronation of the god horus (see figure 3).24 more is known about the religious life of the government officials and their families who formed the elite of egyptian society. in their decorated tombs, no- 12 handbook of egyptian mythology marchs could be shown presiding over religious festivals and venerating sacred objects. other modes of religious activity and belief could be presented in encoded ways.25 short hymns to deities, of the type that might have been sung at festivals, start to be written on tomb walls or funerary stelae. the coffins in elite burials of this period were sometimes painted with texts and scenes that formed part of the second of the major collections of funerary literature: th

HEAVEN HELL

he dead, chapter 15. for descriptions of most of the primary sources, see history and the sources of egyptian myth in introduction. a literal translation is cited for each source. these translations either include the text in the original language ptsacred texts egypt ehh index index next the egyptian heaven and hell by e. a. wallis budge london; kegan, paul, trench, tr bner& co [1905] scanned at sacred-texts.com, may 2003. j.b. hare, redactor. this text is in the public domain. these files may be used for any non-commercial purpose, provided this notice of attribution is left intact. click to view scene from the papyrus of nekht, allowing the deceased and the wife worshipping osiris in the other world, and the manner of the house in which they expect to live, and their vineyard and garden

omain. these files may be used for any non-commercial purpose, provided this notice of attribution is left intact. click to view scene from the papyrus of nekht, allowing the deceased and the wife worshipping osiris in the other world, and the manner of the house in which they expect to live, and their vineyard and garden with its lake of water (british museum, no. 10,471, sheet 21) next: preface sacred texts egypt ehh index index previous next p. vi preface the present work is the outcome of two lectures on the books of the tuat, i.e, the egyptian underworld, or "other world" which i had the honour to deliver at the royal institution in the spring of 1904, and it has been prepared at the suggestion of many who wished to continue their inquiries into the beliefs of the egyptians concerning

nt edition of the two great books of the other world i have availed myself of these works, and also of the valuable editions of the texts from the royal tombs at thebes, p. xv which m. e. lef bure has published in the first and second fasciculi of the third volume of the m moires de la mission arch ologique fran aise au caire, paris, 1889. e. a. wallis budge. london, october, 1905. next: contents sacred texts egypt ehh index index previous next p. xvii contents chap. page i. origin of illustrated guides to the other world p. 1 ii. the earliest egyptian conception of the other world p. 27 iii. the reunion of the beatified and their recognition of each other in the other world p. 64 appendix--the chapter of the gathering together of a man's ancestors to him in neter-kher p. 75 iv. the book a

the papyrus of ptolema c period p. 61 nekht spearing the eater of the ass. p. 113 the boat of the earth p. 126 the serpent asht-hrau p. 149 nebseni being weighed against his heart p. 159 the scales of osiris, with weights p. 159 the judgment hall of osiris p. 161 nekht spearing the pig of evil p. 163 the apes working the net p. 184 next: chapter i. origin of illustrated guides to the other world sacred texts egypt ehh index index previous next p. 1 the egyptian heaven and hell chapter i. origin of illustrated guides to the other world. the inhabitants of egypt during the dynastic period of their history possessed, in common with other peoples of similar antiquity, very definite ideas about the abode of departed spirits, but few, if any, ancient nations caused their beliefs about the situa

of this change are obvious. wooden coffins were easier to obtain and cheaper than stone sarcophagi, longer and fuller selections from religious texts could be easily and quickly traced upon them in the hieratic character, which an expert scribe could, no doubt, write at a rapid rate, the expense of adding coloured drawings was small, and, above all, the deceased would have close to his mummy the sacred writings on which he so greatly relied for assistance in the other world. the coffin which was fully inscribed could easily be made to hold copies of all the texts deemed to be of vital importance to the dead, and such a coffin when, as was frequently the case, it was placed in a massive, outer, wooden coffin, served the purpose of the large rolls of papyri inscribed with religious and fune

HEKAS

is in recorded history; as man looked to the heavens there turned the great dragon about the zenith, marking out the year and tracing the ancient circle in the firmament of nu. from thence recall the dracontiae,-the circles of stone which mark the crossroads of hidden and secret tracks of force within the earth, reflecting the web of the star-lit heights; recall the crooked path which crosses the sacred isle of albion and lies throughout all the lands of the earth- where-e'er upon the serpents back is placed the witches' step! when next you tread the circle round, when next you face the quarters and call upon their guardians, remember the far-flung design of which you are a part; remember that the path upon which you now stand goes both back and forth, across the traverse of all time and s

HELENA BLAVATSKY NIGHTMARE TALES

ous concatenation "why does man suffer" enquiries the soul-ego "because he would becomeone" is the mocking answer. forthwith, the soul-ego stands in the presence of the holy goddess, saga. shesings to it of the valorous deeds of the germanic heroes, of their virtues and their vices. she shows the soulthe mighty warriors fallen by the hands of many of its past forms, on battlefield, as also in the sacred securityof home. it sees itself under the personages of maidens, and of women, of young and old men, and ofchildren. it feels itself dying more than once in those forms. it expires as a hero- spirit, and is led bythe pitying walkyries from the bloody battlefield back to the abode of bliss under the shining foliage ofwalhalla. it heaves its last sigh in another form, and is hurled on to the

that nothing can beseen in the name "le lotus bleu" save that of a water plant- the nymphea cerulea or nelumbo.furthermore a reader of this calibre would see but the blue colour of the list of contents of our journal. to avoid a like misunderstanding, we shall attempt to initiate our readers into the general symbolism of thelotus and the particular symbolism of the blue lotus. this mysterious and sacred plant has been consideredthrough the ages, both in egypt and in india, as a symbol of the universe. not a monument in the valley ofthe nile, not a papyrus, without this plant in an honoured place. on the capitals of the egyptian pillars, on thethrones and even the head-dresses of the divine kings, the lotus is everywhere found as a symbol of theuniverse. it inevitably became an indispensabl

inted age, the god speaking through the mouth of the same courtpriest, charged the king to keep his promise; but when each time ambarisha invented some excuse topostpone the hour of sacrifice, the god at last grew annoyed. being a jealous and angry god, he threatenedthe king with all his divine wrath. for a long time, neither commands nor threats produced the desired effect. as long as there were sacred cowsto be transferred from the royal cowsheds to those of the brahmans, as long as there was money in thetreasury to fill the temple crypts, the brahmans succeeded in keeping varuna quiet. but when there were nomore cows, when there was no more money, the god threatened to overthrow the king, his palace and hisheirs, and if they escaped, to burn them alive. the poor king, finding himself at

l of devarata, witnessed the despair of the father, andadmired the filial devotion of sunahsepha. filled with pity, the mother of love and compassion sent for therishi visvamitra, one of the seven primordial manus and a son of brahma, and succeeded in interesting himin the lot of her protege. the great rishi promised her his aid. appearing to sunahsepha, but unseen by allothers, he taught him two sacred verses (mantras) of the rig-veda, making him promise to recite these onthe pyre. now, he who utters these two mantras (invocations) forces the whole assembly of the gods, withindra at their head, to come to his rescue, and because of this becomes a rishi himself in this life or in hisnext incarnation* this lake is sometimes called in our day pokker. it is i place famous for a yearlypilgrima

pokker. it is i place famous for a yearlypilgrimage, and is charmingly situated five english miles from ajmeer in rajisthan. nightmare talesthe blue lotus23 pushkara means "the blue lotus, the surface of the lake being covered as with a carpet withthese beautiful plants. but the legend avers that they were at first white. pushkara is also theproper name of a man, and the name of one of the seven sacred islands" in the geography ofthe hindus, the septa dwipa* varuni, goddess of heat (later goddess of wine) was also born of the ocean of milk. ofthe "fourteen precious objects" produced by the churning, she appeared the second andlakshmi the last, preceded by the chalice of anmita, the nectar which gives immortality. the altar was set up on the shore of the lake, the pyre was prepared and the

HELENA BLAVATSKY THE KEY TO THEOSOPHY

heosophist ought not to do 228 on the misconceptions about the t.s. 237 theosophy and asceticism 237 theosophy and marriage 240 theosophy and education 241 why then is there so much prejudice against the t.s? 248 is the theosophical society a money-making concern? 256 the working staff of the t.s. 260 the "theosophical mahatmas" 263 are they "spirits of light" or "goblins damned? 263 the abuse of sacred names and terms 273 conclusion 277 the future of the theosophical society 277 glossary 281 appendix 345 the theosophical society: information for inquirers 345 the legal status of the theosophical society 347 note by the editor: the page numbers refer to the book edition and have no meaning in this file. despite careful checking for typos there may still be a few left. theosophy and the the

s of truth, philaletheians, from (phil "loving" and (aletheia "truth" the name page 4 the key to theosophy- hp blavatsky.txt theosophy dates from the third century of our era, and began with ammonius saccas and his disciples, also called analogeticists, who started the eclectic theosophical system. as explained by professor wilder, they were called so because of their practice of interpreting all sacred legends and narratives, myths and mysteries, by a rule or principle of analogy and correspondence: so that events which were related as having occurred in the external world were regarded as expressing operations and experiences of the human soul. they were also denominated neo-platonists. though theosophy, or the eclectic theosophical system, is generally attributed to the third century, y

pt secret. q. you have brought forward proofs that such secrecy has existed; but what was the real cause for it? a. the causes for it were: 1. the perversity of average human nature and its selfishness, always tending to the gratification of personal desires to the detriment of neighbors arid next of kin. such people could never be entrusted with divine secrets. 2. their unreliability to keep the sacred and divine knowledge from desecration. it is the latter that led to the perversion of the most sublime truths and symbols, and to the gradual transformation of things spiritual into anthropomorphic, concrete, and gross imagery-in other words, to the dwarfing of the god-idea and to idolatry -ooo- theosophy is not buddhism q. you are often spoken of as "esoteric buddhists" are you then all fo

ntly adept like ammonius saccas, or even a plotinus, or a theurgist like iamblichus, or achieved feats such as are claimed to have been done by st. germain, without any master to guide him, and all this without being a medium, a self-deluded psychic, or a charlatan-then shall we confess ourselves mistaken. but till then, theosophists prefer to follow the proven natural law of the tradition of the sacred science. there are mystics who have made great discoveries in chemistry and physical sciences, almost bordering on alchemy and occultism; others who, by the sole aid of their genius, have rediscovered portions, if not the whole, of the lost alphabets of the "mystery language" and are, therefore, able to read correctly hebrew scrolls; others still, who, being seers, have caught wonderful gli

osophers, and mysticism in general. yet a long series of the hierophants of egypt, india, chaldea, and arabia are known, along with the greatest philosophers and sages of greece and the west, to have included under the designation of wisdom and divine science all knowledge, for they considered the base and origin of every art and science as essentially divine. plato regarded the mysteries as most sacred, and clemens alexandrinus, who had been himself initiated into the eleusinian mysteries, has declared "that the doctrines taught therein contained in them the end of all human knowledge" were plato and clemens two knaves or two fools, we wonder, or-both? q. you spoke of "persecution" if truth is as represented by theosophy, why has it met with such opposition, and with no general acceptance

HINE PHIL ASPECTS OF EVOCATION

continuing 29 to document evidence to support and further edify deveraux.s ideas. reading accounts of earth light sightings and their relationship to specific regions and underground activity is for me, very reminiscent of lovecraft.s accounts of the activities associated with the great old ones. what is perhaps also significant for the modern magician is that very often, stone circles and other sacred sites are situated in regions where geological faulting takes place. deveraux proposes that the sites perhaps served to amplify and focus the natural occurrence of light phenomena. there is a wealth of folklore worldwide which could be related to the appearance of earth lights, from will .o. the wisps to faeries, ghosts, and more recently, ufos. from butterflies to beezlebub i am greatly in

ians and mystics that .sound carries thought. and that for advanced practitioners, vocalisation is not a necessity for the ritual (or whatever) to be efficacious. what is important, is the focusing of awareness along a particular vector, and the entry into an asc where the practitioner can focus 37 attention intensely towards a single point and project it forth. the relationship between sound and sacred sites is also being researched, again by paul deveraux. the .hill noises. of the dunwich horror have been reported occasionally as emanating from the locality of sacred sites, differing in variety between high- pitched buzzing, humming noises, and .thunderclaps. beneath the earth. in places of power, deveraux notes the suggestion that ultrasound is possibly emitted at some megalith sites, a

h the earth. in places of power, deveraux notes the suggestion that ultrasound is possibly emitted at some megalith sites, although more work needs to be done to corroborate this elusive finding. of more interest is what deveraux calls .the physics of shamanism. here, he expounds the relationship between psychic (or psi) experiences and the electro-magnetic and radiation anomalies associated with sacred sites. deveraux states that for him, one of the characteristics of of a psychic experience related to radiation anomalies is that of the sense of time-slip, where an individual is dislocated in space-time and experiences a vision of past (or future) time. now altered time perceptions are a common feature of magical ritual, hallucinogenic use, ufo encounters and spectral manifestations. this

tructures which have the capacity to order themselves by, and retain information over time, don.t sound so far-fetched, do they? coming back to the cthulhu mythos, it seems then that lovecraft was on the right track with his themes of weird hillregions, stone circles, barbarous words of power, and .frienzied rites. the work of paul deveraux and other researchers points to the conclusion that some sacred sites at least, are power spots which predisposed the users towards obtaining an asc whereby they could interact with energy forms of an electromagnetic nature, doubtless aided by earth light manifestations and hallucinogenic substances. earth mysteries researcher paul bennett has noted that in britain, as in many other places, a variety of plants which have hallucinogenic properties can be

are power spots which predisposed the users towards obtaining an asc whereby they could interact with energy forms of an electromagnetic nature, doubtless aided by earth light manifestations and hallucinogenic substances. earth mysteries researcher paul bennett has noted that in britain, as in many other places, a variety of plants which have hallucinogenic properties can be found growing near to sacred sites. the magical dynamics of sound are also a factor, in terms of both the psycho-physical effects upon the participants, and the effect upon external energy sources. as to the entity yog-sothoth, who.s appearance in the mythos triggered this lengthy chain of synthesis; some modern magicians, notably those drawing heavily upon the ideas of kenneth grant, have drawn a parallel between yog

HINE P OVEN READY CHAOS

ntheons of of discrete entities- elementals, demons, angels, goddesses, gods, etc. the task of the magician or shaman is to develop (or inherit) a route map of the otherworld- to know the short-cuts, and make a few friends (or contact relatives) over there. having done this, they have to interact with these spirits in a given way, to get them to execute your will. so clergymen pray, shamans stuff sacred mushrooms into their orifices in order to meet their ancestors, whilst demonologists threaten entities into submission by thundering out bits of the old testament. by the eighteenth century, and the rise of science, the idea of animal magnetism arose in the west, being the first manifestation of the energy model of magick. this model places emphasis on the presence of subtle energies which

t empires, eris disappeared, though it is suspected that she had a hand in manifesting the first bureaucracies, triplicate forms, and insurance companies. she didn t put in a personal appearence again on spaceship gaia again until the late 50 s, when she appeared to two young californians, who later became known as omar ravenhurst and malaclypse the younger. eris appointed them the keepers of the sacred chao and gave them the message to: tell constricted mankind that there are no rules, unless they choose to invent rules. after which omar and mal appointed each other high priest of his own madness, and declared 24 phil hine themselves each to be a society of discordia, whatever that may be. greater poop: is eris true? malaclypse: everything is true. gp: even false things? mal: even false t

m stupidity. 9. look all over the place: great goddess discordia, holy mother eris, joy of the universe, laughter of space, grant us life, light, love and liberty and make the bloody magick work! 10. hail eris! all hail discordia! notes* for more on the spiral pentagrams, see the next section. 1.hung mung is the discordian link to the chinese mysteries and it is none other than he who devised the sacred chao. he is patron of the season of chaos. 2.dr. van van mojo is a fellow of the intergalactic haitian guerillas for world peace and is patron of the season of discord. 3.sri syadasti is the apostle of psychedelia and the patron of the season of confusion. 4.zarathud, a hermit of medieval europe, has been dubbed offender of the faith. he is patron of the season of bureaucracy. 5.malaclypse

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

gh for about twice burning. roll it into shape of a pastille [small diagram] something like that. present my respectful remembrances to mrs gardner and believe me, chacombe vicarage 14 march 1889 2 22 thealchemist of the golden dawn warrant, portman described himself as 'm mber of the n n h d.egree of the august order of light. grand hierophant presldm in the west grand master of the order of the sacred crown, pnnce of kether in the circle of adepts, myajolah or grand master of the andamanese, arch censor indra, an.d sponsor ketu] i indostan of the royal oriental order of sikh .and t?e sat b hal, gra d representative of the primitive and ongmal rite of phremasonry m bengal, madras and burmah. representative of the antient. and primitive rite of phremasonry in all parts of the wo ld w ere b

d much annoyance among the adepts of the societas rosicruciana in anglia. in 1897 he published s. l. macgregor mathers' the kabbalah unveiled, having bought the copyright for 35 (the eleventh impression appeared under the routledge& kegan paul imprint in 1970. for redway's unsatisfactory dealings with mathers (and indirectly with f. l. gardner) in connection with the the letters 39 t()rm,e 's the sacred magic ofabra melin the mage( 189 8, see my the magzclans ofthe golden dawn (1972. redway's business failed c.190 0. ayton was referring to the recent death of walter moseley, of butldwas hall, shrewsbury. according to a. e. waite (thebrotherhood of the rosy cross, 1924, p. 569, his 'health had been seriously damaged by the us of drugs or occu t purp?s s. george redway acquired his books on

HP LOVECRAFT A DARK LORE

at a hermit akeley had been, i was a trifle surprised at the ready availability of such a friend; but did not let my puzzlement deter me from entering the motor to which he gestured me. it was not the small ancient car i had expected from akeley s descriptions, but a large and immaculate specimen of recent pattern- apparently noyes s own, and bearing massachusetts license plates with the amusing "sacred codfish" device of that year. my guide, i concluded, must be a summer transient in the townshend region. noyes climbed into the car beside me and started it at once. i was glad that he did not overflow with conversation, for some peculiar atmospheric tensity made me feel disinclined to talk. the town seemed very attractive in the afternoon sunlight as we swept up an incline and turned to th

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

e low, white line of the great ice 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

als, and vast dinosaurs roamed the tropical steppes of europe and asia. we had previously clung to a desperate alternative and insisted- each to himself- that the omnipresence of the five-pointed motifs meant only some cultural or religious exaltation of the archaean natural object which had so patently embodied the quality of five-pointedness; as the decorative motifs of minoan crete exalted the sacred bull, those of egypt the scarabaeus, those of rome the wolf and the eagle, and those of various savage tribes some chosen totem animal. but this lone refuge was now stripped from us, and we were forced to face definitely the reason-shaking realization which the reader of these pages has doubtless long ago anticipated. i can scarcely bear to write it down in black and white even now, but per

smic infinity and precipitated a -monstrous war which for a time drove the old ones wholly back to the sea- a colossal blow in view of the increasing land settlements. later peace was made, and the new lands were given to the cthulhu spawn whilst the old ones held the sea and the older lands. new land cities were founded- the greatest of them in the antarctic, for this region of first arrival was sacred. from then on, as before, the antarctic remained the center of the old ones civilization, and all the cities built there by the cthulhu spawn were blotted out. then suddenly the lands of the pacific sank again, taking with them the frightful stone city of r lyeh and all the cosmic octopi, so that the old ones were again supreme on the planet except for one shadowy fear about which they did

, was a matter of common record; and it was curious to observe how fewer and fewer replacements were made as the ages wore on. the vast dead megalopolis that yawned around us seemed to be the last general center of the race- built early in the cretaceous age after a titanic earth buckling had obliterated a still vaster predecessor not far distant. it appeared that this general region was the most sacred spot of all, where reputedly the first old ones had settled on a primal sea bottom. in the new city- many of whose features we could recognize in the sculptures, but which stretched fully a hundred miles along the mountain range in each direction beyond the farthest limits of our aerial survey- there were reputed to be preserved certain sacred stones forming part of the first sea-bottom cit

HP LOVECRAFT EX OBLIVIONE

lm beyond the wall was not more lasting merely, but more lovely and radiant as well. then one night in the dream-city of zakarion i found a yellowed papyrus filled with the thoughts of dream-sages who dwelt of old in that city, and who were too wise ever to be born in the waking world. therein were written many things concerning the world of dream, and among them was lore of a golden valley and a sacred grove with temples, and a high wall pierced by a little bronze gate. when i saw this lore, i knew that it touched on the scenes i had haunted, and i therefore read long in the yellowed papyrus. some of the dream-sages wrote gorgeously of the wonders beyond the irrepassable gate, but others told of horror and disappointment. i knew not which to believe, yet longed more and more to cross for

HP LOVECRAFT THE NAMELESS CITY

real hills and valleys. at the very last i thought i saw signs of an artistic anticlimax. the paintings were less skillful, and much more bizarre than even the wildest of the earlier scenes. they seemed to record a slow decadence of the ancient stock, coupled with a growing ferocity toward the outside world from which it was driven by the desert. the forms of the people- always represented by the sacred reptiles- appeared to be gradually wasting away, through their spirit as shewn hovering above the ruins by moonlight gained in proportion. emaciated priests, displayed as reptiles in ornate robes, cursed the upper air and all who breathed it; and one terrible final scene shewed a primitive-looking man, perhaps a pioneer of ancient irem, the city of pillars, torn to pieces by members of the

HP LOVECRAFT THE TREE

hey said amongst themselves that depression should thus seize one with so great a chance to win art's loftiest reward. many months passed yet in the sour face of musides came nothing of the sharp expectancy which the situation should arouse. then one day musides spoke of the illness of kalos, after which none marvelled again at his sadness, since the sculptors' attachment was known to be deep and sacred. subsequently many went to visit kalos, and indeed noticed the pallor of his face; but there was about him a happy serenity which made his glance more magical than the glance of musides who was clearly distracted with anxiety and who pushed aside all the slaves in his eagerness to feed and wait upon his friend with his own hands. hidden behind heavy curtains stood the two unfinished figures

HP LOVECRAFT THE WHITE SHIP

gardens of these cities are strange orchids, and perfumed lakes whose beds are of coral and amber. at night the streets and the gardens are lit with gay lanthorns fashioned from the three-colored shell of the tortoise, and here resound the soft notes of the singer and the lutanist. and the houses of the cities of cathuria are all palaces, each built over a fragrant canal bearing the waters of the sacred narg. of marble and porphyry are the houses, and roofed with glittering gold that reflects the rays of the sun and enhances the splendor of the cities as blissful gods view them from the distant peaks. fairest of all is the palace of the great monarch dorieb, whom some say to be a demi-god and others a god. high is the palace of dorieb, and many are the turrets of marble upon its walls. in

INDUCTION CHARM AND THE INITIATION

ll destroy the land or degrade it- you will not destroy or move nor help another to destroy or move standing stones, the remains of stone age tumuli, or other ancient monuments that are gateways into the land, into the unseen. you will not defile or destroy or deface burial mounds; you will not despoil graves except to take a little earth for needful things. if you take from the land, or from any sacred place, you will take only tiny amounts and leave behind something of yourselfblood, hair, nails, offerings of ale or beer, or something valuable to you. you will not wantonly destroy natural areas, in form or function, nor encourage others to do the same, for any reason beyond saving a life. remember these things, like you remember your oath to the powers of green growing things and beasts

INITIATION INTO HERMETICS

learn that, as a matter of fact, the word magic is derived from this word. the so called sorcerers are by no means initiates but only imitators o the mysteries, who counting partly on the ignorance and partly on the credulity of the individuality or a whole nation in order to reach their selfish aims by, lies and fraud. the true magician will always despise such practices. in reality, magic is a sacred science, it is, in the very true sense the sum of all knowledge because it teaches how to know and utilize the sovereign rules. there is no difference between magic and mystic or any other conception of the name. wherever authentic initiation is at stake, one has to proceed on the same basis, according to the same rules, irrespective of the name given by this or that creed. considering the

up to date does describe the true sense of the first tarot card so distinctly as i have done in my book. it is let it be noted born from the own practice and destined for the practical use of a lot of other people, and all my disciples have found it to be the best and most serviceable system *tetragrammaton literally means the four-letter word. it was a subterfuge to avoid the sin of uttering the sacred name yhvh (yahveh) or jehova as it later became when the vowels of another word were combined with the consonants of yhvh. but i would never dare to say that my book describes or deals with all the magic or mystic problems. if anyone should like to write all about this sublime wisdom, he ought to fill folio volumes. it can, however, be affirmed positively that this work is indeed the gate t

be initiated by a personal master or leader (guru. therefore only people endowed with exceptional faculties, a poor preferred minority seemed to be able to gain this sublime knowledge. thus a great many of serious seekers of the truth had to go through piles of books just to catch one pearl of it now and again. the one, however, who is earnestly interested in his progress and does not pursue this sacred wisdom from sheer curiosity or else is yearning to satisfy his own lust, will find the right leader to initiate him in this book. no incarnate adept, however high his rank may be, can give the disciple more for his start than the present book does. if both the honest trainee and the attentive reader will find in this book all they have been searching for in vain all the years, then the book

t not to entangle himself in uncertainty or get out of his depth. therefore his god always remains something inconceivable, intangible, and incomprehensible to him. it is quite otherwise with the magician who knows his god in all aspects. he holds his god in awe as he knows himself to have been created in its image, consequently to be a part of god. he sees his lofty ideal, his first duty and his sacred objective in the union with the godhead, in becoming the god-man. the rise to this sublime goal shall be described later on. the synthesis of this mystic union with god consists in developing the divine ideas, from the lowest up to the highest steps, in such a degree as to attain the union with the universal. everyone is at liberty to abandon his individuality or to retain it. such genii us

in becoming the god-man. the rise to this sublime goal shall be described later on. the synthesis of this mystic union with god consists in developing the divine ideas, from the lowest up to the highest steps, in such a degree as to attain the union with the universal. everyone is at liberty to abandon his individuality or to retain it. such genii usually return to earth entrusted with a definite sacred task or mission. in this rise, the initiated magician is a mystic at the same time. only performing this union and giving up his individuality, he voluntarily enters into dissolution which in the mystic wording is called mystic death. it is evident that true initiation knows neither a mystic nor a magic path. there is only one initiation linking both conceptions, in opposition to most of th

INTERVIEW WITH ANDREW CHUMBLEY

, i would suggest a distinction between magick as power and sorcery as the means of manipulating that power through knowledge: sorcery is the knowledge of the universal points of transmutation. its art is to cultivate the ability to manipulate these foci of power in accordance with will, desire and belief. in practical terms, i consider sorcery to be the knowledge of the fundamental principles or sacred letters which govern the control, manipulation and application of magical force. these principles are the sorcerer s alphabet. when focused via ritual, they determine the very arena of one s unique self-existence. the principles of the magical quintessence are used to coordinate force and form, to inform strategies of sorcerous behaviour and to empower expressions of creative aesthesis. rit

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

up in terms of freedom and what we must sacrifice now for gain later. knowing what we like is a tougher question than most people realize. our likes have been prepackaged and sold to us for many years. we are taught to feel anxiety if our likes are different from those of our neighbors. discovering what one likes, standing up for one's right to like it, and pursuing that desire is among the most sacred of tasks in this second phase of initiation. deciding what is good for us is likewise a tough question. simple hedonist models had a certain heyday in the 1960s america, with consequent burn-out and health failures in the 1990s. the discovery of what pleasurable practices are likewise stimulating in ways to promote health, joy, and the acquisition of good memories is a personal art, that mu

IRISH WITCHCRAFT AND DEMONOLOGY

heretical sorcerers, at the head of whom was dame alice. the following charges were laid against them. 1. they had denied the faith of christ absolutely for a year or a month, according as the object they desired to gain through sorcery was of greater or less importance. during all that period they believed in none of the doctrines of the church; they did not adore the body of christ, nor enter a sacred building to hear mass, nor make use of consecrated bread or holy water. 2. they offered in sacrifice to demons living animals, which they dismembered, and then distributed at cross-roads to a certain evil spirit of low rank, named the son of art. 3. they sought by their sorcery advice and responses from demons. 4. in their nightly meetings they blasphemously imitated the power of the church

ISIS UNVEILED

the fact. among other certificates of ecclesiastical approval, every volume is ornamented with the text of a certain original letter addressed to the very pious author by the world-known father ventura de raulica, of rome. few are those who have not heard this famous name. it is the name of one of the chief pillars of the latin church, the ex-general of the order of the theatins, consultor of the sacred congregation of rites, examiner of bishops, and of the roman clergy, etc, etc, etc. this strikingly characteristic document will remain to astonish future genera- tions by its spirit of unsophisticated demonolatry and unblushing sin- cerity. we translate a fragment verbatim, and by thus helping its circulation hope to merit the blessings of mother church "honoktm and excellent priend" the k

, presented by antony to cleopatra, not a volume was destroyed. at that time, according to their as- sertions, from the moment that the chnatians began to gain power in alexandria about the end of the fourth centuiy and anatolius, bishop of laodicea, began to insult the national gods, the pagan philosoi^ers and learned tbeurgists adopted eflfective measures to pre- serve the repositories of their sacred lekming. theophtlus, a bishop, who left behind him the reputation of a most rascally and mercenary villain, was accused by one named antoninus, a famous theurgist and eminent scholar of occult science of alexandria, with bribing the slaves of the serapion to steal books which he sold to foreigners at great prices. history tells us bow theophilus had the best of the philosophers, in a. d. 38

ny scholars to doubt the fact that india was the alvut mater, not only of the civilization, arts, and sciences, but also of all the great religions of antiquity judaism, and hence christianity, included. herder places the cradle of humanity in india, and shows moses as a clever and relatively modem compiler of the andent brahmanical traditions "the river which encircles the country (india) is the sacred ganges, which all asia considers as the paradisaical river. there, also, is the biblical gihon, which \i none else but the indus. the arabs call it so unto this day, and the names of the countries watered by it are yet existing among the hindfls* jacouiot claims to have translated every ancient palm-leaf manuscript which he had the fortune 44. e. pococke ipvei the v&riatioiu cl the duiw bud

ins proves that it was instituted many hundreds of yeara before the 'paschal snpper' and says that "the sacrifice of bread and at this 'superstition' to the old myit rief> which had been for nge spread su over the globe. the bncient variago-irinat had his mysteries in the north as well as in the south of riusis; and there are many relics of the by-gone /aith scsttered in the lands watered by tlie sacred diun>er, the biiptisnial jordan of all russia. no znadtar (the icdowing one) ot koldottn (sorcerer, male or female, can die in fact before be baa passed the mysterious word to soipe one. the popular behej is that unless he does that he will linger and suffer for weeks and mouths, and were he even finally to get hberated. it would be only to wander on earth, unable to quit its r^on unless he

traces whatever remain kasdean, chaldaic, proto-chal- daean, kasdo-scythic, and so on. the only tradition worthy of credence is that these akkadians iostnicted the babylonians in the mysteries, and taught them the sacerdotal or 3f jf fon/-language. these akkadians were then simply a tribe -of the hindfi-br&hmanas, now called aryans their vernacular language, the sanskrit" of the vedas; and their sacred or mystery-language, that which, even in our own age, is used by the hindq fakirs and initiated br&hmanas in their magical evocations* it has been from time immemorial and still is employed by the initiates of all countries; and the tibetan lamas claim that it is in this tongue that appear the mysterious characters on the leaves and bark of the sacred kounboum. jacouiot, who took such pains

JASMUHEEN THE FOOD OF GODS

velopment tools chapter 6 technique no. 1: love breath 44 technique no. 2: holy vedic breath 44 technique no. 3: inner smile 46 technique no. 4: body love 47 technique no. 5: lifestyle recipe 47 technique no. 6: minimization tool 49 technique no. 7: conversion tool 49 technique no. 8: solar food access 52 technique no. 9: healings sounds 53 technique no. 10: programming codes 55 technique no. 11: sacred sex food 59 technique no. 12: violet light flooding 64 technique no. 13: divine amrita channel 68 technique no. 14: pineal& pituitary food 69 technique no. 15: downloading goddess energy 82 level 2& 3 nourishment& sensitivity development tools chapter 7 technique no. 16: cosmic cable hook-in 85 chapter 8 technique no. 17: nurturing home 92 chapter 9 technique no. 18: yoga teacher tool 101 t

way and knowing that true success is managing to co-create health, happiness, peace as well as prosperity and, most importantly, doing it in a way that nurtures all. 5a. the food of sex: practicing conventional methods of sexual exchange creates pleasure and can birth life but does not nourish the bio-system anywhere near as well as it could if we apply the more non-conventional. 5b. the food of sacred sex: we will discuss the food that comes from adding the love and spirit energies to the sex energy soon and provide a mediation tool to do this successfully. i have often said that the 4 greatest western gods are the god of money, the god of fame, the god of power and the god of sex. these four gods are worshiped daily and religiously by millions who seek to have their stomachs full of sec

. service also keeps us tuned to the kindness and compassion channel and attracts more love and support to our personal field. spending silent time in nature is one of the most amazing foods for the soul, as it really allows us to gain peace, quiet, solitude and feed off the pranic particles that are generated by nature and the trees, sunshine and the earth. this is part of surya yoga. the use of sacred music chants and devotional song also keeps us tuned to the theta. delta fields as both de-stress our physical, emotional and mental bodies, and allow us to feel and recognize the divine in its purest form. we discuss the influence of healing sounds in more detail later. divine nutrition: the madonna frequency& the food of gods with jasmuheen 49 this 8 point lifestyle plan. the luscious lif

as the pragmatic confucian tradition considers these of only marginal importance, even though their reality is not denied. the founder of taoism, lao-tzu, historically remains an obscure figure. the principal source of information about his life is a biography written in about 100 bc. he was said to be a court official advising in matters such as astrology and divination, and was in charge of the sacred books. the name lao-tzu seems to represent a certain type of sage rather than an individual name, and the relevant books of instruction seem to have a number of authors. the 6 healing sounds of the tao have been developed to release the denser frequency emotions that we often store in our organs. the nourishing frequency of the food of gods is held in every cell and every atom, however if o

rather than go into great detail here, we recommend that you read and apply the precise teachings of the taoist 6 healing sounds as per the booklet cosmic sounds. sounds that heal by mantak chia. this section is just a brief introduction on the ability of sound to cleanse, rebalance and nourish our organs. word power b) programming codes: as we discussed in the book in resonance specific sounds, sacred songs and mantras have long been used to nourish the bio-system with certain frequencies. we know that the sound aum feeds the crown chakra energy centre by tuning it to the divine wisdom channel. we also know that the sound ahhh nourishes the heart chakra by tuning it to the divine love channel particularly when used intermittently with the love breath meditation and its i am love, i love

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ter the first. page. critics of the rosicrucians criticised. 1 chapter the second. singular adventure in staffordshire. 5 chapter the third. insufficientcy of worldy objects. 13 chapter the fourth. the hermetic philosophers. 19 chapter the fifth. an historical adventure. 27 chapter the sixth. the hermetic brethren. 32 chapter the seventh. mythic history of the fleur-de-lis. 58 chapter the eighth. sacred fire. 54 chapter the ninth. fire-theosophy of the persians. 65 chapter the tenth. ideas of the rosicrucians as to the character of fire. 74 xiv contents chapter the eleventh. page. monuments raised to fire-worship in all countries. 85 chapter the twelfth. druidical stones and their worship. 100 chapter the thirteenth. inquiry as to the possibility of miracle. 114 chapter the fourteenth. can

in which he preyed vitally upon them, and some of them were exhausted by this enchanter, and died. this was because their fresh young vitality had been unconsciously drawn out of them in his baneful, devouring society, which was unsuspected because it afforded a glamour delightful. now this seems absurd; but it is not so absurd as we suppose when considered sympathetically. t 20 the rosicrucians. sacred history affords considerable authority to this kind of opinion. we all are acquainted with the history of king david, to whom, when' he grew old and stricken in years, abishag, the shunammite, was brought to recover him a damsel described as very fair; and we are told that she lay in his bosom, and that thereby he gat heat, which means vital heat, but that the king knew her not. this latter

world, relating to this worship, mad as it seems bad as, in its grossness, it is. it is only in modern times that sensuality, and not sublimity, has been actively assot origin of the fleur-de-lis. 39 ciated with this worship, however. there was a time when the rites connected with it were grand and solemn enough. the general diffusion of these notions regarding the phalli and the ioni, and of the sacred mystic suggestions implied in both, as well as the inflections in design of these unlikely, repulsive figures for serious worship, prove that there was something very extraordinary, and quite beyond belief to the moderns, in the origin of them. the religion of the phallos (and of its twin emblem) is to be traced all over the east. it prevailed not only amongst the hindoos, assyrians, babylo

a gnostic gem, or talisman, which represents a cynocephalus, with a lunar disc on his head, standing in the act of adoration, with sceptrum displayed, before a column engraved with letters, and supporting a triangle. this latter architectural figure is, in fact, an obelisk. all the egyptian, obelisks were phalli. the triangle symbolises one of the pillars of hermes (hercules. the cynocephalus was sacred to him. the pillars of hermes have been judaiscd into solomon's jachin and boaz. so says herz, in regard to masonic insignia. we will explain fully, later in our book, of these interesting sexual images, set up for adoration so strangely; and from the meaning of which we foolishly but determinedly avert. we now propose to deduce a very original and a very elaborate genealogy, or descent, of

on lilies. they deduce from a common ancestor. now, the colour heraldic on which they are always emblazoned is azure, or blue which is the colour of the sea, which is salt. in an anagram it may be expressed as c. following on this allusion, we may say that ventre-saintgris! is a very ancient french barbarous expletive, or oath. literally (which, in the occult sense, is always obscurely, it is the sacred blue (or gray) womb, which is absurd. strange myths. 41 now, the reference and the meaning of this we will confidently commit to the penetration of those among our readers who can felicitously privately surmise it; and also the apparently circuitous deductions, which are yet to come, to be made by us. blue is the colour of the virgin maria. maria, mary, mare, mar, mam, means the bitterness

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

ther advice on readings in judaism, see back to the sources: reading the classic jewish texts, edited by barry holtz (new york: summit books, 1984. there, one is guided by specialists through the issues and literature of the bible, talmud, midrash, medieval commentaries and philosophy, kabbalistic texts, hasidic teachings and prayer books. another good overview of the literature of judaism is the sacred books of the jews by harry gersh (new york: stein and day, 1968. one of the best general anthologies is philip s. alexander fs textual sources for the study of judaism (totowa: manchester university books/barnes and noble books, 1984; rpt. university of chicago press, 1990. alexander fs introductions are particularly helpful. a very instructive set of anthologies (if you can get past the la

KETAB E SIYAH

father's ear can hear not 24 and you need fear no discovery nor any report of mine' well dismayed at such words was i, though not then perceiving what treachery was plotted by the base and criminal serpent, satan, rather believing that he sought to test my worth in filial duty to my liege and father and pondering most vexedly what deed of mine had given my elder cause to doubt that which was most sacred to my breast. yet, despite my confusion at my brother's words and most deep consternation, i hesitated not in replying to him with confident affirmation of my satisfaction at the rule of the most perfect king, speaking these words with love-filled heart 'in all of heaven and earth, regardless of the quest's strenuity, none could find but an atom of complaint against this most worthy reign b

tter dominion or else, failing, to acknowledge the perfection of our father's rule' well dismayed at such words was i, though not then perceiving what treachery was plotted by the base and criminal serpent, satan, rather believing that he sought to test my worth in filial duty to my liege and father and pondering most vexedly what deed of mine had given my elder cause to doubt that which was most sacred to my breast. yet, despite my confusion at my brother's words 26 and most deep consternation, i hesitated not in replying to him with confident affirmation of my satisfaction at the rule of the most perfect king, speaking these words with love-filled heart 'in all of heaven and earth, regardless of the quest's strenuity, none could hope to find a greater king than our most worthy and majest

ur father's ear can hear not and you need fear no discovery nor any report of mine' well dismayed at such words was i, though not then perceiving what treachery was plotted by the base and criminal serpent, satan, rather believing that he sought to test my worth in filial duty to my liege and father and pondering most vexedly what deed of mine had given my elder cause to doubt that which was most sacred to my breast. yet, despite my confusion at my brother's words and most deep consternation, i hesitated not in replying to him with confident affirmation of my satisfaction at the rule of the most perfect king, speaking these words with love-filled heart 'in all of heaven and earth, regardless of the quest's strenuity, none could find but an atom of complaint against this most worthy reign b

r dominion or else, failing, to acknowledge the perfection of our father's rule' well dismayed at such words was i, 87 though not then perceiving what treachery was plotted by the base and criminal serpent, satan, rather believing that he sought to test my worth in filial duty to my liege and father and pondering most vexedly what deed of mine had given my elder cause to doubt that which was most sacred to my breast. yet, despite my confusion at my brother's words and most deep consternation, i hesitated not in replying to him with confident affirmation of my satisfaction at the rule of the most perfect king, speaking these words with love-filled heart 'in all of heaven and earth, regardless of the quest's strenuity, none could hope to find a greater king than our most worthy and majestic

blast, the war-cry and the death-cry. thus did abaddon, the lord of ruin, speak "lord satanael, commander of our hearts, know you what transpires upon the earth amongst the nations of the nephilim. methuselah, merciless king, defiles the name of abaddon and wages his wars like some beast and yet worse and sullies all mankind with his base crime. have i not taught the warriors of men that some are sacred and that the blood of children is a filth upon the soul? yet the spear of methuselah is stained black with their blood. nothing delights this king more than the torment of others. with the blood of captive does he stain my altars, offering in libation what is most foul to me. as his horses and his chariots crush beneath them those that have submitted to him he sings my name and consecrates

KNOWLEDGE LECTURE ONE

as been directed to the general mystical meaning of the two pillars called in the ritual the "pillars of hermes" of "seth" and of "solomon" in the 9th chapter of the ritual f the dead they are referred to as the "pillars of shu" the "pillars of the gods of dawning light" and also as "the north and southern columns of the gate of the hall of truth" in the 125th chapter, they are represented by the sacred gateway, the door to which the aspirant is brought when he has completed the negative confession. the archaic pictures on the one pillar are painted in black upon a white ground, and those on the other in white upon a black ground, in order to express the interchange and reconciliation of opposing forces and the eternal balance of light and darkness which gives force to visible nature. the

L 002

aright. lo, while in the book of the law is much of love, there is no word of sentimentality. hate itself is almost like love``as brothers fight ye' all the manly races of the world understand this. the love of liber legis is always bold, virile, even orgiastic. there is delicacy, but it is the delicacy of strength. mighty and terrible and glorious as it is, however, it is but the pennon upon the sacred lance of will, the damascened inscription upon the swords of the knight-monks of thelema. love is the law, love under wi tcopyright (c) ordo templi orientis o.t.o. p.o.box 430 fairfax, ca 94930 usa (415) 454-5176- messages only. limited license except for notations added to the history of modification, the text on this diskette down to the next row of asterisks must accompany all copies mad

LAITMAN M THE KABBALAH EXPERIENCE

ld a second name? can this be done when a child is not a baby anymore? a: give one name of a deceased close relative of yours if the name had an upper root of a middle line from the torah, or any other name from there. that is quite sufficient. i don t advise giving children random names designating objects of nature and the like as is fashionable today. one s name should correspond the name of a sacred partzuf. fa m i ly d i s i n t e g r at i o n q: what will the future connection between men and women be like, and what is the future of the family? can kabbalah and spiritual evolution improve it? a: one of the consequences of human development is the disintegration of the basic family unit. soon, the term family will cease to exist. as mankind evolves, the ego evolves, and we can no long

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ent egypt, and from vignettes on various papyri, chiefly from the book of the dead, of which there are many recensions. it is clear from these sources that the formation of the temple in egypt was 7. figure 1 8. 9. a double square, and in the centre were three cubes standing one upon another, forming an altar(*churchward, the arcana of freemasonry, p. 43) upon which were laid their volumes of the sacred lore- not the same as our own, of course, for ours had not yet been written. those cubes represented the three aspects or persons of the trinity- osiris, isis and horus- as may be seen from the signs engraved on them (see fig. 1) which, however, is copied not from an egyptian altar, but from an illustration in mr. evans f book on crete; but at a later period we find only a double cube. 10

rt versicles of praise or exhortation, and each one of them understood himself to be filling a definite position, to be a necessary wheel in the great machine. 37. from this knowledge several points emerge. it is noteworthy that the masonic ceremonies, which have so long been supposed to be rather in opposition to the received religion of the country, are seen to be themselves a relic of the most sacred part of a great ancient religion. like every product of these ancient and elaborately perfected systems, these rites are full of meaning, or rather of meanings; for in egypt we attributed to them a fourfold signification. since every detail is thus full of import, it is obvious that nothing should ever be changed without the greatest care, and only then by those who know its full intent, so

acted her attention, and invoked the presence of angels of her order, who acted as channels of the divine blessing in that wondrous aspect of the hidden truth which she represented. 52. the hidden york 53. no doubt the really religious man took his part in all the outward pomp which i have described; but what he prized far above all its amazing magnificence was his membership in some lodge of the sacred mysteries- a lodge which devoted itself with reverent enthusiasm to the hidden work which was the principal activity of this noble religion. it is of this hidden side of the egyptian cult, not of its outer glories, that freemasonry is a relic, and the ritual which is preserved in it is a part of that of the mysteries. to explain what this hidden work was, let us draw a parallel from a more

downpour of divine grace could be evoked only by a supreme effort of devotion on their part; and the making of such an effort, together with the provision of suitable machinery for spreading the force when it came, was a great part of the hidden work to which the noblest of the egyptians devoted so much of their time and energy; and this was the fourth of the objects intended to be served by the sacred and secret ritual, of which that of masonry is a relic. 59. the egyptian race 60. the egyptian race of the period of which i have been speaking was of mixed blood, but dominantly aryan. our researches show that about 13,500 b.c. a band of men and women belonging to the highest classes of the great south indian empire which then existed set out on an expedition to egypt, by way of ceylon, ha

square, there is in co-masonic lodges a small light burning, usually enclosed in ruby-coloured glass. this light symbolizes the reflection of deity in matter, and it corresponds exactly to the light in catholic churches which burns always before the altar on which the host is reserved. 107. figure 2. 108. 109. mackey, in his lexicon of freemasonry, speaks of the altar as: 110. the place where the sacred offerings were presented to god. after the erection of the tabernacle, altars were of two kinds, altars of sacrifice and altars of incense. the altar of masonry may be considered as the representative of both these forms. from hence the grateful incense of brotherly love, relief and truth, is ever rising to the great i am; while on it the unruly passions and the worldly appetites of the bre

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

vidence 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. 17. the mystical school 18. a third school of masonic thought, which we may call the mystical, approaches the mysteries of the craft from another standpoint altogether, seeing in them a plan of man s spiritual awakening and inner development. thinkers of this school, on the record of their own spiritual experiences, declare that the degrees of the order are s

abroad of spiritual power is one great object of the celebration of the holy eucharist, and of other services of the church, and that it is attained by the invocation of an angel to build a spiritual temple in the inner worlds with the aid of the forces generated by the love and devotion of the people, and the charging of that temple with the enormous power called down at the consecration of the sacred elements. a somewhat similar result is achieved during the ceremonies performed by the masonic lodge, although the plan is not exactly the same, being indeed far older; and each of our rituals, when properly carried out, likewise builds a temple in the inner worlds, through which the spiritual power called down at the initiation of the candidate is stored and radiated. thus masonry is seen

he time, ever pressing towards realization, and employing whatever channels are available for its manifestation. whatever can be used is always used to the very fullest extent, and none need fear that he is overlooked. it is obvious, however, that where the brn. think more of gratifying their own vanity than of the hidden work, where they spend their time in banqueting and revelry and curtail the sacred ritual in order that they may adjourn as quickly as possible to the south, they are less worthy channels of the divine glory than those more spiritual brn. who are willing to study and to understand. all the time the h.o.a.t.f. is watching; he sees the slightest endeavor of the craftsmen to serve, and he will pour forth his wondrous power just in so far as the brn. become worthy of it. 46

elligence of the ape, the clear-sightedness of the hawk, the strength of the bull, and so on, and attributed the quality to some particular aspect of the deity. they carefully bred certain animals as perfect representatives of their species, and kept them apart as symbols of those divine qualities. such were the apis bulls, and the cats of bast or pasht. these animals were regarded not exactly as sacred, but as objectified examples of the qualities. in the beginning the creature was a mere symbol, but in later days the egyptians had the idea that those which had been especially set apart came to be linked with the godhead, and so were to some extent a manifestation of the deity. they then embalmed the animals and laid up the mummies in their temples, with the intention of preserving the di

as the sacrifice of dedication should be done; and when the sun declined and evening came, there arrived on every coast a great multitude of priests, who according to their ancient order offered me many presents and gifts. then was all the laity and profane people commanded to depart, and when they had put on my back a new linen robe, the priest took my hand and brought me to the most secret and sacred place of the temple. thou wouldest peradventure demand, thou studious reader, what was said and done there: verily i would tell thee if it were lawful for me to tell, thou wouldst know if it were convenient for thee to hear; but both thy ears and my tongue should incur the like pain of rash curiosity. howbeit i will not long torment thy mind, which peradventure is somewhat religious and giv

LETTER FROM A LUCIFEREAN

as has been pointed out on a number of occasions by a variety of writers, the spirits known as demons become individuated by identification with human beings. thus one acquires one s own demon familiars, each of whom has a particular provenance. any process by which the passions are intensified is central to this pact between human and spirit. to this end, certain sexual acts can be specified as sacred- in the sense that they are only performed within particular ritual circumstances, thus retaining their emotional associations with taboo, forbidden pleasures and heightened sensuality. ritual sodomy, scatology and flagellation have their uses, but these are greatly lessened if they become normative to the practitioner. in the brotherhood, the aim of sexual magia was to enable celebrants to

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

n essence and existence to the aristotelian dependence of abstracted universals on individual material things; the summa contra gentiles, four books in which he argues against nonbelievers and heretics; against the errors of the greeks, in which he expresses his opinion about the doctrinal points disputed by greek and latin christians; and the unfinished summa theologica, a three-part treatise on sacred doctrine that contains the principles of thomistic theology. the element that provides the summa with conceptual unity is the dionysian circle, implying the going forth of all things from god and the return of all things to god. part one includes questions and treatises about creation, the angels, the human being, and divine government. the two divisions of the second part are about virtues

d woman for his altar) to construct his own version of the black mass.however, unlike the imaginary black masses of the middle ages, lavey was more concerned with using the black mass for psychodrama than for magic.he also noted that if the purpose of the original was to shock one s contemporaries by blaspheming what was holy, then a true modern black mass would consist of the blaspheming of such sacred topics as eastern mysticism, psychiatry, the psychedelic movement, ultra-liberalism, etc (101. the notion of the black mass seems to have arisen out of the belief in the mystical( magical) efficacy of the mass, and out of the ends to which certain unprincipled priests put this power. within catholicism and certain other liturgical denominations, the mass is a ritualized miracle of substanti

t, according to legend, is a time when dark forces are unleashed. rituals are regarded as psychodramas and as magical acts focusing upon psychokinetic force. le messe noir, the text used for the traditional black mass ritual, is contained in anton lavey s the satanic rituals (1972. the mass is conceived as a purging ritual during which psychodrama is used to free individuals from the influence of sacred intimidation. contrary to the popular myth that it is a staple rite, the black mass is only rarely performed and then only by individuals who feel christianity has played a negative role in their lives. in 1967 the church received the attention of the media when lavey performed both the first publicized satanic wedding (an earlier one was private and no media was invited) and a satanic fune

s, as is evident in the recent interest in mythology. not too many years ago, the word myth carried with it connotations of falsity and illusion in popular discourse. in recent years, a more positive notion of myth has become popular, through the work of joseph campbell and other writers whose work flows out of the 54 the craft jungian perspective. thanks to their work, mythology, in the sense of sacred stories, is now viewed as something worthwhile, and even necessary for human beings. campbell s views were popularized through a series of tv interviews with bill moyers. jung s ideas have sometimes been invoked to explain certain experiences or certain culturalhistorical facts that seem to indicate the existence of a spiritual dimension and spiritual beings, such as devils. thus the fact t

t.org/tools/ffl/devil2.html. lee, richard, and ed hindson. angels of deceit. eugene, or: harvest house, 1993. lewis, c. s. the screwtape letters. new york: macmillan, 1961. messand, george. the history of the devil. london: newell, 1996. niebuhr, gus. poll indicates diminished role of devil. new york times news service,may 10, 1997. http//www.anomalousimages. com/news/news042.html. pant, charles. sacred origins of profound things. new york: penguin, 1996. turner, alice k. the history of hell. new york: harcourt brace& co, 1993. under, m. f. demons in the world today.wheaton, il: tenderly house, 1971. villanova, eric. territorial spirits and spiritual warfare: a biblical perspective, christian research journal. summer 1992. http//www.iclnet.org/pub/resources/text/cri/crijrnl/ crj0111a.txt

LIBER LXI

re in charge of it was definitely disproved. 15. in the order, with two certain exceptions and two doubtful ones, he found no persons prepared for initiation of any sort. 16. he thereupon by his subtle wisdom destroyed both the order and its chief. 17. being himself no perfect adept, he was driven of the spirit into the wilderness, where he abode for six years, studying by the light of reason the sacred books and secret systems of initiation of all countries and ages. 18. finally, there was given unto him a certain exalted grade whereby a man becomes master of knowledge and intelligence, and no more their slave. he perceived the inadequacy of science, philosophy, and religion; and exposed the self-contradictory nature of the thinking faculty. 19. returning to england, he laid his achieveme

homes, their possessions, their wives, their children, in order to perform the great work, could with steady calm and firm correctness abandon the great work itself: for this is the last and greatest projection of the alchemist. 29. also one v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose existence may one day be divulged unto you. beware lest you interpret them either in the light or in the darkness, for only in l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto

LIBER O

who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphtatharath, its colours orange (for mercury is the sphere of the sephira hod, 8) yellow, purple, grey and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate; its sacred animal the snake, etc, etc- 1. reference to the first edition -376- 3. you would then prepare your place of working accordingly. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which is to be found in cornelius agrippa and other books)

LIBER 141

l. for at this hour the clouds gather again upon the face of the sun our father; all those who know may perish in the world-war; even as it is written in the ritual of the v "it is the hour when the veil of the temple was rent in twain, when darkness began to overspread the earth, when the altar was thrown down, the star called wormwood fell upon the earth, when the blazing star was eclipsed, the sacred tau was defiled with blood and water, despair the tribulation visited us, and the word was lost" now therefore that the floods menace the earth, and the winter of civilisation is upon us, it is fitting that an ark of the sanctuary be builded wherein the sacred phallus may be hidden, a field sown wherein the germ of life may be preserved; so that although the tradition be destroyed in the de

nt be also of the ninth degree an initiate of the sanctuary of the gnosis, it seems to us urgent that the object of both be one only, also that the general interest and nature of them be but one; else cometh division the enemy of will, and utter failure following. and, the whole being considered carefully, we do opine that it is better and easier that the other party should be in ignorance of the sacred character of the office. it is enough if that assistant be formed by nature signally for the physical task, robust, vigorous, eager, sensible, hot and healthy; flesh, nerve and blood being tense, quick, and lively, easily enflamed, and nigh inextinguishable. xi of certain rites analogous to that of the ix it is said by certain initiates that to obtain spiritual gifts, and to aid nature, the

LIBER 777

hall be taught, and that which cannot be taught may at last be learnt* this is probably true, though in agreement with the statement of the traducer of levi s doctrine and the vilifier of his noble personality. iii 3. as a weary but victorious warrior delights to recall his battles fortisan h c olim meminisse juvabit* we would linger for a moment upon the difficulties of our task. the question of sacred alphabets has been abandoned as hopeless. as one who should probe the nature of woman, the deeper he goes the rottener it gets; so that at last it is seen that there is no sound bottom. all is arbitrary; withdrawing out caustics and adopting a protective treatment, we point to the beautiful clean bandages and ask the clinic to admire! to take one concrete example: the english t is clearly e

-avatar death r 6 vishu-hari-krishna-rama buddha r 7[[bhavani, etc] the gods r 8 hanuman analysis into 4 elements a 9 ganesha, vishnu (kurm avatar) dhamma r 1010 lakshmi &c [kundalini] sangha r the body r 11 the maruts [vayu] wind k 12 hanuman, vishnu (as parasa-rama) yellow k 13 chandra (as) loathsomeness of food p 14 lalita (sexual aspect of sakti) dark blue k 15 shiva bloody corpse i 16 shiva (sacred bull) beaten and scattered corpse i 17 various twin and hybrid deities white k 18[[krishna] worm-eaten corpse i 19 vishnu (nara-singh avatar) gnawed by wild beasts corpse i 20 the gopi girls, the lord of yoga bloated corpse i 21 brahma, indra liberality r 22 yama hacked in pieces corpse i 23 soma [apas] water k 24 kundalini[[yama] skeleton corpse i 25 vishnu (horse-avatar) limited aperture

s figured a dove as a symbol of the male and female forces. line 15. his attitude suggests f, and he is seated upon the cubic stone, whose sides show the green lion and white eagle. line 16. he is crowned, sceptred, and blessing all in a threefold manner. four living creatures adore him, the whole suggesting a pentagram by its shape. line 17. he is inspired by apollo to prophesy concerning things sacred and progane: represented by a boy with his bow and two women, a priestess and an harlot. line 18. he drives furiously a chariot drawn by two sphinxes. as levi drew it. line 19. before him goeth upright the royal ur us serpent. line 21 [h, f, and g, or sattva, rajas, and tamas. line 23. from a gallows shaped like the letter d hangs by one foot a young fair man. his other leg forms a cross wi

peating prayers. the ars notoria was condemned by aquinas (cited in yates, art of memory) and various renaissance writers such as erasmus and agrippa (in de vanitate &c; robert turner produced an english translation which was made less than useful by the omission of the figures: this translation has been incorporated into some later mss. and printed editions of the lemegeton. 5 in the book of the sacred magic of abramelin the mage (lib. ii cap. xix) are tabulated the names of various evil spirits: chief among these are the four princes and superior spirits, to wit lucifer, leviathan, satan and belial who may perhaps be referred to the elements (i would suggest fire, water, air, earth respectively; immediately below these are eight sub-princes, namely oriens, paimon, ariton, amaimon (vide 7

ioned so a vesica can be inscribed in it, the points in kether and malkuth, and the sides touching the left and right pillars. other tree of life arrangements are discussed by aryeh kaplan in his translation of the sepher yetzirah, and in an appendix to the third edition of godwin s cabalistic encyclopedia. appendix: the yi king transliterations of chinese names follow the system used by legge in sacred books of the east, which is not in general current use. in particular, note that consonants have different phonetic values when italicised (k is thin (tenuis) modified guttural consonant, kh aspirated thin modified guttural. b represents the neutral vowel sound. where crowley has tz, legge used a character something like a stylised 3; but as far as i can tell from the table of transliterati

LIBER AASH

ou adore me who am the eye and the tooth, the goat of the spirit, the lord of creation. i am the eye in the triangle, the silver star that ye adore. 18. i am baphomet, that is the eightfold word that shall be equilibrated with the three. 19. there is no act or passion that shall not be a hymn in mine honour. 20. all holy things and all symbolic things shall be my sacraments. 21. these animals are sacred unto me; the goat, and the duck, and the ass, and the gazelle, the man, the woman, and the child. 22. all corpses are sacred unto me; they shall not be touched save in mine eucharist. all lonely places are sacred unto me; where one man gathereth himself together in my name, there will i leap forth in the midst of him. svb figvra ccclxx 3 23. i am the hideous god; and who mastereth me is ugl

us god; and who mastereth me is uglier than i. 24. yet i give more than bacchus and apollo; my gifts exceed the olive and the horse. 25. who worshippeth me must worship me with many rites. 26. i am concealed with all concealments; when the most holy ancient one is stripped and driven through the marketplace i am still secret and apart. 27. whom i love i chastise with many rods. 28. all things are sacred to me; no thing is sacred from me. 29. for there is no holiness where i am not. 30. fear not when i fall in the fury of the storm; for mine acorns are blown afar by the wind; and verily i shall rise again, and my children about me, so that we shall uplift our forest in eternity. 31. eternity is the storm that covereth me. 32. i am existence, the existence that existeth not save through its

LIBER ALEPH

ese of number, because thus thou wilt lay bare the very structure of thy mind, whose rule is necessity rather than prejudice. not until the universe is thus laid naked before thee canst thou truly anatomize it. the tendencies of thy mind lie deeper far than any thought, for they are the conditions and the laws of thought; and it is these that thou must bring to nought. this way is most sure; most sacred; and the enemies thereof most awful, most sublime. it is for the great souls to enter on this rigour and austerity. to them the gods themselves do homage; for it is the way of utmost purity. d the book of wisdom or folly 3 g de vita corrigenda (of correcting life) now, son, that the true principle of self-control is liberty. for we are born into a world which is in bondage to ideals; to the

umphant, how cometh it that a man may be ridden of the nightmare? and of this the true explanation is that in such a case the will is in danger, having been attacked and wounded or corrupted by the violence of some repression. thus the consciousness of the will is directed to the sore spot, as in pain, and seeketh comfort in an externalisation, or shew, of that antagonism. and because the will is sacred, such dreams excite an ecstacy or phrenzy of horror, fear or disgust. thus the true will of oedipus was toward the bed of jocasta, but the tabu, strong both by inheritance and by environment, was so attached to that will that his dream concerning his destiny was a dream of fear and of abhorrence, his fulfilment thereof (even in ignorance) a spell to stir up all the subconscious forces of al

mmunicating praise. now then learn also how this formula is that of the word abrahadabra. first, had is the triangle erect upon twin squares. of hadit need i not to write, for he hath hidden himself in the book of the law. this substance is the father, the instrument is the son, and the metaphysical ekstacy is the holy ghost, whose name is hriliu. these are then the sun, mercury, and venus, whose sacred letters are r (r, b (b, and d (d. but the last of the diverse letters is h (h, which in the tarot is the star whose eidolon is d (d; and herein is that arcanum concerning the tao of which i have already written. of this will i not write more plainly. but mark this, that our trinity is our path inwards in the solar system, and that h being of our lady nuith starry, is an anchor to this magic

delirium the weal of the whole universe appeareth of no account. do thou wean thy babes from that simplicity, and instil the sense of true proportion. for verily this is a way of madness, love, unless it be under will. and the cure of his madness is not so good as its prevention, so that thou shouldst be beforehand with these children, shewing them the right importance of love, how it should be a sacred rite, exalted above personality, and a fire to enlighten and serve man, not to devour him. i the book of wisdom or folly 97 gr de quibusdam morbis discipulorum (of certain dis-eases of disciples) nd thus, if any babe of thine be ill at ease, look closely first whether this love be not the root of his distemper. watch also idleness, for whoso presseth eagerly forward in will heedeth little t

tion of the formula of that truth. note thou further that this which i tell thee is the defence of formalism; and indeed thou must work upon a certain skeleton, but clothe it with live flesh. m liber aleph vel cxi 114 di de luce stellarum (of the light of the stars) t was that most holy prophet, thine uncle, called upon earth william o.neill, or blake, who wrote for our understanding these eleven sacred words: if the sun and moon should doubt they.d immediately go out. o my son, our work is to shine by fore and virtue of our own natures without consciousness or consideration. now, notwithstanding that our radiance is constant and undimmed, it may be that clouds gathering about us conceal our glory from he vision of other stars. these clouds are our thoughts; not hose true thoughts which ar

LIBER CCC KHABS AM PEKHT

this story represents the beast, first fits out a ship guided by wisdom or athena, and this is his aspiration to the great work. accompanied by many heroes, he comes to the place of the fleece, but they can do nothing until medea, the scarlet woman, puts into his hands a posset .drugged with somnolence, sleepy with poppy and white hellebore. for the dragon. then jason is able to subdue the bulls, sacred to osiris, and symbolical of his aon and the magical formula of self-sacrifice. with these he plows the field of the world, and sows therein .the dreadful teeth of woe, cadmean stock of thebes. old misery. which refers to a certain magical formula announced by the beast that is familiar unto thee, but unsuited to the profane, and therefore not further in this place indicated. from this seed

LIBER CCXLII AHA

glorious, a flame secretly shooting from the sun. aum! ha!.my destiny is done. the word is spoken and concealed. olympas. i am stunned. what wonder was revealed? liber ccxlii 34 marsyas. the rite is secret. olympas. profits it? marsyas. only to wisdom and to wit. olympas. the other did no less. marsyas. then prove both by the master-key of love. the lock turns stiffly? shalt thou shirk to use the sacred oil of work? not from the valley shalt thou test the eggs that line the eagle fs nest! climb, with thy life at stake, the ice, the sheer wall of the precipice! master the cornice, gain the breach, and learn what next the ridge can teach! yet.not the ridge itself may speak the secret of the final peak. olympas. all ridges join at last. marsyas. admitted, o thou astute and subtle-witted! yet

LIBER COLLEGII SANCTI

in equinox iv (1) and remembering aleister crowley by kenneth grant (another one, similar in format but different in specifics to the 1913 paper, survives in correspondence between c.s. jones and frank bennett. the reading list comprised. the equinox, up to the present number. raja yoga by swami vivekananda. the shiva sanhita or hathayoga pradipika. the spiritual guide of molinos. the book of the sacred magic of abramelin the mage [not in the list in book 4 part i& ii. levi fs dogme et rituel, or waite fs english translation thereof. the mathers-crowley goetia. 777. tannhauser, the sword of song, gtime h and geleusis h from crowley fs collected works. konx om pax by crowley. the tao teh ching and the writings of chuang-tzu from legge fs the texts of taoism (vol. xxxix and xl in the oup sac

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

ght. he keeps on crying out that there is no difference between a goat and a god, in the hope of 12 liber cxlviii hypnotising himself (as it were) into that perception of their identity, which is his (partial and incorrect) idea of how things look from kether. this man performs great magic; very strong medicine. he really does find gold on the midden and skeletons in pretty girls. in abiegnus the sacred mountain of the rosicrucians the postulant finds but a coffin in the central shrine; yet that coffin contains christian rosencreutz who is dead and is alive for evermore and hath the keys of hell and of death. ay! your tiphereth man, child of mercy and justice, looks deeper than the skin! but he seems a ridiculous object enough both to the malkuth man and to the kether man. still, he fs the

d when we have done that, we may proceed to the next question. it is no good asking it now. gthere are purse-proud penniless ones that stand at the door of the tavern and revile the guests. h1 we attach little importance to the reverend out-at-elbows, thundering in bareboards chapel that the rich man gets no enjoyment from his wealth. good, then. let us obtain the volume entitled gthe book of the sacred magic of abramelin the mage h; or the magical writings of that holy illuminated man of god, captain fuller, and carry out fully their instructions. and only when we have succeeded, when we have put a colossal! against our vital? need we inquire whether after all the soldier is not going to develop spinal curvature. let us take the first step; let us sing: gi do not ask to see the distant pa

LIBER DCCCLX JOHN ST

y guardian angel: vii. that i will work without attachment: viii. that i will work in truth: ix. that i will rely only upon myself: x. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! all this did i swear and seal with a stroke upon the bell. then i steadily sat down in my .sana (or sacred posture, having my left heel beneath my body pressing into the anus, my right sole closely covering the phallus, the right leg vertical; my head, neck, and spine in one straight vertical line; my arms stretched out resting on their respective knees;1 my thumbs joined each to the fourth finger of the proper hand. all my muscles were tightly held; my breath came steady, slow and even through

ving performed a little business and driven back. will sit down and do .sana, etc. 3.20. have started. 3.28. 7 pr.n.y.ma cycles enough. doubtless the big lunch is a nuisance. i continue meditating simply. 3.36 .sana hurts badly, and i can no longer concentrate at all. must take 5 minutes. rest and then persevere. 3.41. began again. i shall take .hua allalu alazi lailaha illa hua.1 for mantra [any sacred sentence, whose constant repetition produces many strange effects upon the mind. ed] if i want one, or: may adonai reveal unto me a special mantra to invoke him! 3.51. broke down again, mantra and all. 1 [arabic .he is god and there is no other god than he] 12.13- 12.24 liber dccclx 12 went on meditating in .hanged man posture [legs crossed, arms below head, like the figure of the hanged ma

her. and not for your sake alone. dismiss (from your mind) the impetuous course of the moon, for she moveth always by the power of necessity. the progression of the stars was not generated for your sake. the wide aerial flight of birds gives no true knowledge nor the dissection of the entrails of victims; they are all mere toys, the basis of mercenary fraud, flee from these if you would enter the sacred paradise of piety, where virtue, wisdom, and equity are assembled. and fragment 170 .having put on the completely armed-vigour of resounding light, with triple strength fortifying the soul and the mind, he must put into the mind the various symbols, and not walk dispersedly on the empyraan path, but with concentration] 3.52- 4.14 4.15- 4.30 john st. john 13 5.10. i should explain first that

e must john st. john 41 assuredly drink blood for the sacrament.ah! now i see it all so well! the initiator must kill him, osiris; he must rise again as horus and kill the initiator, taking his place in the ceremony thence to the end. a bit awkward technically, but .twill yield to science. they did it of old by a certain lake in italy!1 well, all this is dog-faced demon, ever seducing me from the sacred mysteries. i can.t go out and kill anybody at this time o.night! we might make a start, though, with a little scourging, torturing, and branding by fire. anything for a quiet life! 11.0. but scourging oneself is not easy with a robe on; and though one could take it off, there is this point to be considered: that one can never (except by a regrettable accident) hurt oneself more than one wan

question is reduced to the simple problem: am, i, or am i not, going to burst? i got all the sweating and trembling of the body that heart could desire; but no .jumping about like a frog. or levitation. a pity! 11.45. i shall read for a little in the yoga-shastra as a rest. then for the end of the day and the beginning of the ninth day. zoroaster (or pythagoras) informs us that the number nine is sacred, and attains the summit of philosophy.1 i fm sure i hope so! 11.56. i get into .sana. and so endeth the eighth lesson. the ninth day 12.02. thus i began this great day, being in my .sana firm and easy, and holding in my breath for a full minute while i threw my will with all my might towards adonai. 12.19. have settled myself for the night. will continue a little, learning the ritual. 12.37

LIBER DCCCXI ENERGIZED ENTHUSIASM

works of all good painters essentially differ. some writers suppose that in the ancient rites of eleusis the high priest publicly copulated with the high priestess. were this so, it would be no more gindecent h than it is gblasphemous h for the priest to make bread and wine into the body and blood of god. true, the protestants say that it is blasphemous; but a protestant is one to whom all things sacred are profane, whose mind being all filth can see nothing in the sexual act but a crime or jest, whose only facial gestures are the sneer and the leer. protestantism is the excrement of human thought, and accordingly in protestant countries art, if it exist at all, only exists to revolt. let us return from this unsavoury allusion to our consideration of the methods of the greeks. v agree then

d sprouting in favourable ground, too often is there a frittering away of the forces. facile encouragement of a poet or painter is far worse for him than any amount of opposition. here again the sex question (s.q. so-called by tolstoyans, chastity-mongers, nut-fooders, and such who talk and think of nothing else) intrudes its horrid head. i believe that every boy is originally conscious of sex as sacred. but he does not know what it is. with infinite diffidence he asks. the master replies with holy horror; the boy with a low leer, a furtive laugh, perhaps worse. i am inclined to agree with the head master of eton that paderastic passions among schoolboys gdo no harm h; further, i think them the only redeeming feature of sexual life at public schools.1 the hindoos are wiser. at the well-wat

urther, i think them the only redeeming feature of sexual life at public schools.1 the hindoos are wiser. at the well-watched hour of puberty the boy is prepared as for a sacrament; he is led to a duly consecrated temple, and there by a wise and holy woman, skilled in the art, and devoted to this end, he is initiated with all solemnity into the mystery of life. the act is thus declared religious, sacred, impersonal, utterly apart from amorism and eroticism and animalism and sentimentalism and all the other vilenesses that protestantism has 1 in recent years, some schools, notably tonbridge, have adopted ritualistic marriage between boys, the passive partner being generally known (and respected) as a wife, whose normal social duties he is expected to fulfil [note added by ac in his copy of

o is like unto it, although, if unseen and played by a paderewski, it would serve. the trumpet and the bell are excellent, to startle, and the crises of a ceremony. hot, drubbing, passionate, in a different class of ceremony, a class more intense and direct, but on the whole less exalted, the tom-tom stands alone. it combines well with the practice of mantra, and is the best accompaniment for any sacred dance. xii of sacred dances the most practical for a gathering is the seated dance. one sits cross-legged on the floor, and sways two and fro from the hips in time with the mantra. a solo or duet of dancers as a spectacle rather distracts from this exercise. i would suggest a very small and very brilliant light on the floor in the middle of the room. such a room is best floored with mosaic

emphatically a sentence in which i caught the words eros, thelema and sebazo. while she did this she unloosed the breastplate and gave it to the girl attendant. the robe followed; i saw that they were naked and unashamed. for the first time there was absolute silence. now, from an hundred jets surrounding the board poured forth a perfumed purple smoke. the world was wrapt in a fond gauze of mist, sacred as the clouds upon the mountains. then at a signal given by the high