Michael Wynn's Occult Reference Library
SAGE,SAGES

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

bad boys to pieces (see suppl^ dame preeht with the long nose is what vintler calls her: and even a miig. poem, which in one ms. is entitled* daz msere von der stempen' has in another the heading' von berchten mit der laiigen nas (haupt's altd. bl. 1, 105. it is only from the former (with corrected spelling) that i am able to extract what has a bearing on our subject: nu merket rehfe-waz (ich) iu sage: now mark aright what i you tell: nachwihennaht amzwelften tage, after christmas the twelfth day, nacli dem lieilgen ebenwihe^ after the holy new-year's day (gotgeb, daz er uns gedihe (god grant we prosper in it, do man ezzen solt ze nahte, when they should eat supper 1 conf. cnisius p. 1, lib. 12, cap. 6, p. 329, where bertha the mother of charles is meant. the lombards called a carrociuni j

h and covenants, a dea foederis (sn. 37-8, just as the eomans deified tutela. the phrase' vigja saman varar hcndi' consecrare tutelae manu (saem. 74, is like the passages about wish's hands, p. 140. as in addition to the abstract wish we saw a wish endowed with life, so by the side of the ohg. wara foedus there may have been a goddess wara, and beside sunia a sunid (see sujipl. in the same way or sage (saw, tale) is intensified into a heathen goddess saga, daughter of wuotan; like zeus's daughter the muse, she instructs mankind in that divine art which wuotan himself invented. i have argued in a separate treatise (kleine schr. 1, 83 112, that the frou avcntiure of the mid. ages is a relic of the same. nanna the wife of baldr would be in goth. nanjjo, ohg. nandd, as. aodc, the bold, courage

latter half of the 13th centitry by adam de la halle of arras (publ in tlieatre fran. au moyen age, paris 1839, p. 55 seq) gives a pretty fidl account of dame morgue et sa compaignie. they ,are beautiful women (beles dames parees, who at a fixed time of the year seek a night's lodging at a house, where dishes are set on the table for them; men that look on must not speak a word. beside alorgue la sage there appear (p. 76-7) two other fays, arsile and maglore, and the last, on sitting down, notices that no icnife has been laid for her, while the others praise the beauty of theirs. maglore cries out in anger 'suije li pire? pen me prisa qvii estavli, ni avisa que toute seule a coutel faille. arsile tries to pacify her, and says, it is fitting that we give a present to those who have arranged

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ll handful, chopped, in a muslin bag and add to a bath- this is a medieval prescription for energy and clarity of thought. a herb of protection, rosemary can drive away bad dreams. use in love sachets to attract lovers and bring healing to destructive or confrontational relationships. rosemary is also a herb of remembrance, especially of love, and can bring about reconciliation. ruled by the sun. sage sage is a popular culinary herb with many medical applications and healing powers; according to tradition, it prolongs life and health. in medieval times it was said 'why should a man who has sage in his garden ever die. sage was called herba sacra('the holy herb) by the romans and was used by the ancient egyptians to cure male infertility and by the chinese to stimulate both yang and yin ene

in his garden ever die. sage was called herba sacra('the holy herb) by the romans and was used by the ancient egyptians to cure male infertility and by the chinese to stimulate both yang and yin energies. it is especially good for strengthening the lungs and it boosts the immune system, helping to build up resistance to illness and to speed recovery in cases of debilitating or chronic conditions. sage eases mental exhaustion and increases the ability to concentrate, so is ideal in sachets for people under pressure from examinations or at work, especially with rosemary. it lifts depression and soothes anxieties. sage increases psychic awareness and allows glimpses of past and future; it attracts good health, money and offers protection for the home and family. ruled by jupiter. st john's wo

it is safe. this applies particularly if you are pregnant or breastfeeding, when i would recommend that you avoid the following in any form, including baths, inhalation and teas: aloe vera, angelica, anise, autumn crocus, barberry, basil, bay, black cohosh, caraway, cayenne, elder, fennel, feverfew, golden seal, hyssop, juniper, male fern, mandrake, parsley, penny royal, poke rosemary, root, rue, sage, southernwood, tansy, tarragon, thuja, thyme, wintergreen, wormwood, yarrow. this is not comprehensive list and during pregnancy you should check with a trained herbalist or pharmacist before taking any herbal preparation- as you should with any medical preparation at all. it is advisable to avoid all herbs during the first three months of pregnancy. there are many medical conditions that pre

r small children, do not use more than two drops and use only gentler fragrances such as lavender or chamomile (this is excellent for calming children. some conditions preclude the use of certain oils; this applies for use in baths, and for inhalations and massage. as with herbs, i recommend that you should always check with your doctor before using any oils. epilepsy: avoid sweet fennel, hyssop, sage, and rosemary. high blood pressure: avoid cypress, hyssop, rosemary, sage and thyme. pregnancy: it is best to avoid the following oils during any stage of pregnancy. angelica, basil, bitter almond, cedarwood, clary sage, clove, fennel, hyssop, juniper, marjoram, myrrh, peppermint, rosemary, sage, tarragon, thyme, wintergreen, yarrow. photo-toxic oils certain oils, particularly citrus oils, ca

nder and lemon. citronella: citronella is an oil of identity and independence, establishing the boundaries of the unique self and repelling those who would dominate or intrude on privacy, whether personally or professionally; it also creates invisible boundaries around the home. citronella improves mental alertness and dispels exhaustion and inertia. it mixes well with lavender and jasmine. clary sage: clary sage calms and drives away fears and bad dreams in adults and children. it is also an oil of inspiration and positivity and, when problems loom large, replaces doubts with unconsidered options and with an assurance that all will be well. it mixes well with ylang-ylang, rosemary and lavender. cypress: cypress is an oil of consolation after sorrow or loss, bringing acceptance, healing an

nd geranium. eucalyptus: this is an oil of purification of mind, body and soul, driving out negativity and anger, as well as repelling deliberate psychological and psychic attack. eucalyptus will provide the impetus for action and decisions, especially when people and projects have reached an impasse. the oil also offers clear focus and increased concentration. it mixes well with cedarwood, clary sage and peppermint. fennel: fennel is the oil of strength, courage and perseverance. it mixes well with chamomile and eucalyptus. frankincense: frankincense is regarded as the most noble of oils, used in ceremonies and formal celebrations throughout the ages and considered in many cultures to be a gift from the deities, bringing healing and power. it offers confidence to aim high, attracting abun

it mixes with sandalwood, but is usually best used alone. ylang-ylang: the oil of poets, ylang-ylang is associated with inspiration and love, especially selfesteem. it counteracts a sense of frustration when things cannot be changed or achieved, and increases confidence and pleasure in possibilities that can be realised within the limitations of the present circumstance. it mixes well with clary sage, geranium, lemon and chamomile. an oil ritual to increase prosperity as i have said before, magick is part of life and there is nothing wrong with carrying out rituals for your personal needs and a little more. however, you must make an effort, when you are financially more secure, to share your good fortune with those who are genuinely in need. as long as you bear in mind the cosmic 'balance

ABRAMELIN1

pt 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 attention has been for some time turned to occult subjects. my first-mentioned informant told me that it was known both to bulwer lytton and eliphas levi, that the former had based part of his description of the sage rosicrucian mejnour on that of abra-melin, while the account of the so-called observatory of sir philip derval in the strange story was to an extent copied from and suggested by that of the magical oratory and terrace, given in the eleventh chapter of the second book of this present work. certainly also the manner of instruction applied by mejnour in zanoni to the neophyte glyndon, together w

example in point. this period in which abraham the jew lived was one in which magic was almost universally believed in, and in which its professors were held in honour; faust (who was probably also a contemporary of our author, cornelius agrippa, sir michael scott, and many others i could name, are examples of this, not to mention the celebrated dr. dee in a later age. the history of this latter sage, his association with sir edward kelly, and the part he took in the european politics of his time are too well known to need description here. that abraham the jew was not one whit behind any of these magicians in political influence, is evident to any one who peruses this work. he stands a dim and shadowy figure behind the tremendous complication of central european upheaval at that terrible

e, and he sought out no further the veritable science and magical art, which i undertake to teach thee and to expound unto thee. after his death, finding myself twenty years of age, i had a very great passion to understand the true mysteries of the lord; but of mine own strength i could not arrive at the end which i intended to attain. i learned that at mayence there was a rabbi who was a notable sage, and the report went that he possessed in full the divine wisdom. the great desire which i had to study induced me to go to seek him in order to learn from him. but this man also bad not received from the lord the gift, and a perfect grace; because, although he forced himself to manifest unto me certain deep mysteries of the holy qabalah, he by no means arrived at the goal; and in his magic h

e obeying him in some ridiculous and inconsequent matter, that he actually believed that his blindness and error were the veritable magic, and he therefore pushed no further his research into the true and sacred magic. i also learned his extravagant experiments, and for ten years did i remain buried in so great an error, until that after the ten years i arrived in egypt at the house of an ancient sage who was called abramelim, who put me into the true path as i will declare it unto thee hereafter, and be gave me better instruction and doctrine than all the others; but this particular grace was granted me by the almighty father of all mercy, that is to say, almighty god, who little by little 7 the sacred magic 4 illuminated mine understanding and opened mine eyes to see and admire, to conte

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

en he had said them, or perhaps to stress their importance. the second testimony is riddled through with non sequiturs and bits of incantation. he does not finish the book. it trails off where he would have signed it, presumably, in the arab manner, but giving his lineage. instead, it ends before he can name himself or even one relation. we can only imagine with horror what fate befell this noble sage. another problem that confronts the editor is the suspected frequency of the copyist's glosses; that is, there do seem to be occasionally bits of sentence or fragments of literature that would seem to be inconsistent with the period in which the text was written. however, no final word can be said on this matter. the difficulty arises in the age-old question of "which came first, the chicken

ALEISTER CROWLEY BOOK OF LIES

r the one thought vanished; all my mind was torn to rags- nay! nay! my head was mashed into wood pulp, and thereon the daily newspaper was printed. thus wrote i, since my one love was torn from me. i cannot work: i cannot think: i seek distraction here: i seek distraction there: but this is all my truth, that i who love have lost; and how may i regain? i must have money to get to america. o mage! sage! gauge thy wage, or in the page of thine age is written rage! o my darling! we should not have spent ninety pounds in that three weeks in paris..slash the breaks on thine arm with a pole-axe! book of lies get any book for free on: www.abika.com 116 [120] commentary( nu-epsilon) the number 55 refers to malkuth, the ride; it should then be read in connection with chapters 28, 29, 49. the "droop

ALEISTER CROWLEY MAGICK WITHOUT TEARS

thout tears get any book for free on: www.abika.com 55 which, while enjoying to the full the "feast of life" guarantees me against surfeit, poison or interruption by the knowledge that it is all a dream, and gives me the power to turn that dream at will into any form that happens to appeal to my inclination. let me sum up, very succinctly; as usual, my enthusiasm has lured me into embroidering my sage discourse with poets' imagery! why should you study and practice magick? because you can't help doing it, and you had better do it well than badly. you are on the links, whether you like it or not; why go on topping your drive, and slicing your brassie, and fluffing your niblick, and pulling your iron, and socketing your mashie and not being up with your putt- that's 6, and you are not allowe

disorder of the world. a magic without tears get any book for free on: www.abika.com 86 few quotations from the text should make the essence of the doctrine clear. x 3 "here is the mystery of virtue. it createth all and nourisheth all; yet it doth not adhere to them. it operateth all; but knoweth not of it, nor proclaimeth it; it directeth all, but without conscious control" xxii 2 "therefore the sage concentrateth upon one will, and it is as a light to the whole world. hiding himself, he shineth; withdrawing himself, he attracteth notice; humbling himself, he gaineth force to achieve his will. because he striveth not, no man may contend against him" xliii 1 "the softest substance hunteth down the hardest. the unsubstantial penetrateth where there is no opening. here is the virtue of inert

nds, true qlippoth or "shells of the dead- just those parts of him, in a word, which apollonius would have deliberately discarded at his death. so what use would they be to l vi? even if there were among them a few such elements as would serve his purpose, they would have been devitalized and frittered away by the mere lapse of the centuries, since they had lost connection with the reality of the sage. alternatively, they might have been caught up and adopted by some wandering entity, quite probably some malignant demon. qlipoth- shells of the dead- obsessing spirits! here we are back in the pestilent purlieus of walham green, and the frowsty atmosphere of the frowsy "medium" and the squalid s ance "look! but do not speak to them" as virgil warned dante. so let us look. no! let us first co

ALEISTER CROWLEY SEPHER SEPHIROTH

n nb#m paths mylyb# 394 table (cf. 388) nxlw# 395 the heavens mym#h the oil nm#h judge +pw# eight hnm# neschamah: the soul in the supernals (or in binah, when the supernals are considered as three; cf. then 25& 37) hm#n 396 intellectual (ar; idea, concept (m.h) lk#wm 397 the inner light: a title of kether ymynp rw) 398 book y#px pride (esp. of gait) cx# 400 to use magic or witchcraft; a witch p#k sage, intellectual: a title of yesod lyk#m the literal sense (of scripture, etc; see 247& 510) h+w#p horns mynrq sack q# women, wives my#n straw, chaff #q intelligences mylk# years; two myn# 401 cursing; to curse rr) thou (fem; gthe h, gsubstance, essence h (indicates direct object; with t) room )t 402 sought into, or after #qb tested, purified rrb daughter tb a spider #ybk( paths nylyb# 403 sapph

ALEISTER CROWLEY TAO TEH KING

y with the text and lao tzu's mind at the point of the original writing. this may account for crowley's strange way of identifying ko yuen (lao-tzu) as himself in his liber xxi and elsewhere. this also sheds light on crowley's concept of incarnation from past lives- not necessarily literally so, but incarnation of the spirit of the former living being. this state of mental unity with an author or sage is not uncommon in the case of students who hand copy works by others. one comes to feel what the next sentence will be. there is a natural sense of being the one writing it, and criticisms may arise in the mind of the form 'now why did i write that. i should have written- this tendency is valuable for insight, but must be checked in making true copies. it is properly expressed by calligraphy

either implies its opposite) so also is it with ease and difficulty, length and shortness; height and lowness. also musick exists through harmony of opposites((nay, even. this shows how the tao realizes itself through its projection in correlative phases, expressing 0 as+ 1(-1; to speak like a qabalist or an electrician) time and space depend upon contraposition. 3. by the use of this method, the sage can fulfil his will without action, and utter his word without speech((our activity is due to the incompleteness of the summing-up of forces. thus a man proceeds to walk east at four miles an hour, though he is already traveling in that direction at over 1,000 miles and hour! the end of the meditation on action is the realization of hadit; wherefore any action would be a disturbance of that p

g to their natural order, without lust of result. the work is accomplished; yet continueth in its orbit, without goal. this work is done unconsciously; this is 2 why its energy is indefatigable. 3 chapter iii quieting folk. 1. to reward merit is to stir up emulation; to prize rarities is to encourage robbery; to display desirable things is to excite the disorder of covetousness. 2. therefore, the sage governeth men by keeping their minds and their bodies at rest, contenting the one by emptiness, the other by fullness. he satisfieth their desires, thus fulfilling their wills, and making them frictionless; and he maketh them strong in body, to a similar end. 3. he delivereth them from the restlessness of knowledge and the cravings of discontent. as to those who have knowledge already, he tea

s feminine aspect. heaven and earth issued from her gate; this gate is the root of their world- sycamore. its operation is of pure joy and love, and faileth never((cf. in the book of wisdom or folly, the doctrine of 'the play of nuit) 7 chapter vii the concealment of the light. 1. heaven and earth are mighty in continuance, because their work is delivered from the lust of result. 2. thus also the sage, seeking not any goal, attaineth all things; he doth not interfere in the affairs of his body, and so that body acteth without friction. it is because he meddleth not with personal aims that these come to pass with simplicity((see ccxx as to 'lust of result' the general idea of the way of the tao is that all evil is interference. it is unnatural action which is error. none sic action is comme

ow in the cycle of change, which is love and beauty. how do i know this? by my comprehension of the tao. 26 chapter xxii the guerdon of modesty. 1. the part becometh the whole. the curve becometh straight; the void becometh full; the old becometh new. he who desireth little accomplisheth his will with ease; who desireth many things becometh distracted((thus he hath none of them) 2. therefore, the sage concentrateth upon one will, and it is as a light to the whole world. hiding himself, he shineth; withdrawing himself, he attracteth notice; humbling himself, he is exalted; dissatisfied with himself((since the one will is not yet attained) he gaineth force to achieve his will. because he striveth not, no man may contend against him. 3. that is no idle saw of the men of old 'the part becometh

the holy king is vast also((for they conform to the tao) in the universe are four vastnesses, and of these is the holy king. 4. man followeth the((magick) formula of earth; earth followeth that of heaven, and heaven that of the tao. the formula of the tao is its own nature. 30 chapter xxvi the nature of mass. 1. mass is the fulcrum of mobility; stillness is the father of motion. 2. therefore the sage king, though he travel afar, remaineth near his supplies. though opportunity tempt him, he remaineth quietly in proper disposition, indifferent. should the master of an host of chariots bear himself frivolously? if he attack without support, he loseth his base; if he become a raider, he forfeiteth his throne((this is all obvious military metaphor. if we depart from the tao, we become engaged

onzon) 31 chapter xxvii skill in the method. 1. the experienced traveler concealeth his tracks; the clever speaker giveth no chance to the critic; the skilled mathematician useth no abacus; the ingenious safesmith baffleth the burglar without the use of bolts, and the cunning binder without ropes and knots((the reference is to certain 'puzzles' as we should call them, common in china) so also the sage, skilled in man-emancipation-craft, useth all men; understanding the value of everything, he rejecteth nothing. this is called the occult regimen. 2. the adept is then master to the zelator, and the zelator assisteth and honoreth the adept. yet unless these relations were manifest, even the most intelligent observer might be perplexed as to which was which. this is called the crown of mystery

ALEISTER CROWLEY THE HEART OF THE MASTER

lief for loathsomeness: filling my mortal spirit with delirious fear. beholding them, the wounded writhe in deadly anguish. some crazily catch up the filth in which they are already half sunk to throw it at the spectre, therby only to smear themselves more thickly in the face. their impotent malice so exceeds itself that i am moved for a moment to laugh. at that, as at the master-spell of a great sage, the charm is snapped: i soar into sanity. i must be simple indeed! how did i fail for a moment to understand that broken-spectres must be shadows cast by some star, a sun, upon sun-lifted vapours- that all these diverse the heart of the master get any book for free on: www.abika.com 5 shapes of madness are but distortions of one form upon the mountain-crest, a solitary shadow- the shadow of

ALEISTER CROWLEY THE I CHING

ss this evinces and vantage from appointing feudal princes. hard mere advance, maintain thy place correct. distress, retreat; fear not, a friend is nigh. lost in the wood, seek not a deer to espy. retreating, seek thy mate; with him, aim high. dispense rich favors as thy friends expect. thine house bolt; bleed tears of agony! 4 the mang hexagram earth of moon- mang: inexperience; let them see the sage. one gains his smile; twice will excite his rage. correct him once to free; twice? let him go! treat fools and women kindly, they've their uses. wed not loose women, only that they know. chains bind the ignorant, and sorrows flow. yet- the great fool! simplicity's good glow! protect the ignorant from all abuses! 5 the hsu hexagram moon of lingam- hsu: patience; be sincere; success will gleam

treme. seek help from friends, and do not cross the stream. perpetuate not strife, though slandered thou. o'ermatched, retire, concealment be thy friend! maintain thy place, but claim no glory now. o'ermatched, the study of heaven's law perpend. now with great fortune on thy side contend! victorious, the fruit's bitter in the end. 7 the sze hexagram yoni of moon- sze: armies; all depends upon the sage, his ripe experience, and his wisdom's age. mark well the rules of martial strategy. chief of the host, thy king confers the post. divided counsel- inefficiency! retreat is not an error if need be. seek and destroy bad faith and mutiny! but find good men for posts of dignity. 8 the pi hexagram moon of yoni- pi: union. first examine, art thou right? then the restless join thee; woe the laggard

ALEISTER CROWLEY THE SWORD OF SONG

ted, called a parley, 230 (here comes a white-flag treachery) asked: is there anything you value, will hold to? he laughed, chase me, charlie! but seeing in his mind that i would no be so converted, shall you, 235 he added, grope in utter dark? the book of acts and that of mark are now considered genuine. i snatch a testament, begin reading at random the first page; 240 he stops me with a gesture sage: you must not think, because i say st. mark is genuine, i would lay such stress unjust upon its text, as base thereon opinion. next? 245 i gave it up. he escaped. ah me! but do did christianity. as for a quiet talk on physics sane ac lente, i hear the british don spout sentiments more bovine than a sane yak 250 ever would ruminate upon, half sabbatarian and halk khakimaniac, built up from pau

at last i met a maniac with mild eyes full of love, and tresses blanched in those lonely wildernesses 40 where he found wisdom, and long hands gentle, pale olive gainst the sand s amber and gold. at sight, i knew him; swifter than light i flashed, ran to him, and at his holy feet prostrated 45 my head; then, all my being sated with love, cried master! i must know. already i can love. e en so. the sage saluted me ram, ram,9 lmba p'av ki b'i dam, 50 jani yh sb se m zikl kam he, vah zavaz, t mhar nam istarae< me< sine se iloa he, hmare pas aap cele, hm dva$ ic a ke vaste deeternity, your holiness the guru swami* thus i studied with him till he told me bs. 10 he taught the a b c of yoga: i asked ik vaste,11 kya haega .12 60 in strange and painfu

wake the elf of jest and mockery in a wink. 480 i can dismiss with sneers as cheap as your this fabric of mine own, one banner of my mind o erthrown just at my will. how true and deep is carroll47 when his alice cries: 485 it s nothing but a pack of cards! there s the true refuge of the wise; to overthrow the temple guards, deny reality. and now 490 (i ll quote you scripture anyhow) what did the sage mean when he wrote (i am the devil when i quote) the mere terrestrial-minded man knows not the things of god, nor can 495 their subtle meaning understand? a sage, i say, although he mentions perhaps the best of his inventions, god. for at first this practice tends 500 to holy thoughts (the holy deeds precede success) and reverent gaze upon the ancient one of days, beyond which fancy lies the

sm? see caird s hegel. hegel knew how to defend himself, though. as goethe wrote of him: they thought the master too inclined to fuss and finick. the students anger grew to frenzy paganinic* they vowed they d make him rue his work in jena s clinic. they came, the unholy crew, the mystic and the cynic: he had scoffed at god s battue, the flood for mortal s sin icthyosaurian waterloo! they eyed the sage askew; they searched him through and through with violet rays actinic they asked him wer bist du? he answered slowly bin ich? 387. the fish.58 because of icquj, which means fish, and very aptly symbolises christ. ring and book (the pope, ll. 89, 90. 395. dharma.59 consult the tripitaka. 409. i cannot trace the chain.60 how vain, indeed, are human calculations! the autobiography of a flea, p

i have so suddenly risen from change and death to the unchangeable? child! answered gautama, your facts are wrong you can hardly expect to make 1 feet. 2 this astonishing piece of bombastic drivel is verbatim from a note by s.l. mathers to the kabbalah unveiled. correct deductions. yes, you can, if only your logical methods are unsound. that s the christian way of getting truth. true! replied the sage, but precious little they get. learn, o mahabrahma (for i penetrate this disguise, that all existin things, even from thee unto this grain of sand, possess three characteristics. these are mutability, sorrow, and unsubstantiality. all right for the sand, but how about me? why, they define me as unchangeable. you can define a quirk as being a two-sided triangle, retorted the saviour, but that

ALEISTER CROWLEY EQ I 5

; with copious notes and magical squares of letters. by l. s. macgregor-mathers. 4to, black cloth, magical square on side in gold. 1900 (published at 21s) postage free 10s. 6p. the original work, of which this is a translation, is unique, no other copy being known, although both bylwer lytton and eliphas levi were well aware of its existence; the former having based part of his description on the sage rosicrucian, mejnour, on that of abra-melin, while the account of the so-called observatory of sir philip derval in the "strange story" was, to some extent, copied from that of the magical oratory and terrace given in the present work. there are also other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers o

ALEISTER CROWLEY EQUINOX EQ I 2 2

hyacinth! hyacinth! ay! smitten to death by apollo. swift, o maiden moon, send thy ray-dews after; turn the dolorous tune to soft ambiguous laughter! 214 mourn, o maenads, mourn! surely your comfort is over: all we laugh at you lorn. ours are the poppies and clover! o that mouth and eyes, mischevious, male, alluring! o that twitch of the thighs dorian past enduring! where is wisdom now? where the sage and his doubt? surely the sweat of the brow hath driven the demon out. surely the scented sleep that crowns the equal war is wiser than only to weep- to weep for evermore! now, at the crown of the year, the decadent days of october, i come to thee, god, without fear; pious, chaste, and sober. i solemnly sacrifice this first-fruit flower of wine for a vehicle of thy vice as i am thine to be mi

has declared that he would discredit universal testimony rather than believe in the resurrection of a dead person, but his speech was rash, for it is on the faith of before the birth of copernicus the sun was universally considered to be a body moving round the earth; it was a fact, and probably whilst it lasted the most universal fact the mind of man has ever accepted; but since that illuminated sage arose, it has been shown to be a simple fable, a child- like error, a puny optical illusion- so much for pseudo-scientific dogmatics. to a child who has never seen a monkey, monkey is outside the circumference of its knowledge; but when once it has seen one it is mere foolishness for other children to say "oh no, you didn't really see a monkey; such things as monkeys do not exist, and what pr

ALEISTER CROWLEY EQUINOX EQ I 2

ons' skins, the asses that bray and think "the tiger roars" physically too the mystic is to be known by his atmosphere of power, cleanliness and light; by his self-control, his concentration of thought and action, his vigour, his patience. you will rarely find them at afternoon tea gossiping about clairvoyance, or even "playing adam" what? you don't know how to play "adam? and you call yourself a sage? tut! the game of "adam" is played as follows. take a key, a bible, an elastic band. 67 open the bible at random till you find a favourable text. there insert the key, leaving the barrel and ring outside. put the elastic band round the book, so as to fix the key firmly in it. balance the whole arrangement by putting your thumb and that of the assistant magus of art under the ring, thumb again

ALEISTER CROWLEY EQUINOX EQ I 3 3

is; with copious notes and magical squares of letters. by l.s.macgregor-mathers. 4to, black cloth, magical square on side in gold. 1900 (published at 21s) postage free 10s. 6p. the original work, of which this is a translation, is unique, no other copy being known, although both bylwer lytton and eliphas levi were well aware of its existence; the former having based part of his description of the sage rosicrucian, mejnour, on that of abra-melin, while the account of the so-called observatory of sir philip derval in the "strange story" was, to some extent, copied from that of the magical oratory and terrace given in the present work. there are also other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers o

ALEISTER CROWLEY EQUINOX EQ I 3

o witnesses, but has been careful not to intoxicate himself, rejoice you and amuse you as if they were a particular form of dementia. the parts are interchanged; his self- possession drives you to the last limits of irony. how monstrous comic is this situation, for a man who is enjoying a gaiety incomprehensible for him who is not placed in the same environment as he! the madman takes pity on the sage, and from that moment the idea of his superiority begins to dawn on the horizon of his intellect. soon it will grow great and broad, and burst like a meteor. i was once witness of a scene of this kind which was carried very far, and whose grotesqueness was only intelligible to those who were acquainted, at least by means of observation of others, with the effects of the substance and 72 the e

ALEISTER CROWLEY EQUINOX EQ I 4 3

vainly fighting the waves,the leaves, and the snows, he is swept in the himalayas as by an avalanche into a valley where dwell certain ascetics, who pelt him with their eyeballs. x. seeking it as majesty, he chaseth an elephant in the indian jungle. the elephant escapeth; but he, led to trichinopoli by an indian lad, seeth an elephant forced to dance ungainly before the mahalingam. xi. a scythian sage declareth that it transcendeth reason. therefore sir palamede unreasonably decapitateth him. xii. an ancient hag prateth of it as evangelical. her he hewed in pieces. v xiii. at naples he thinketh of the beast as author of evil, because free of will. the beast, starting up, is slain by him with a poisoned arrow; but at the moment of its death it is reborn from the knight's own belly. xiv. at

an elephant to dance. so majesty to ridicule is turned. to other climes and men makes off that strong, persistent fool sir palamede the saracen. 30 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage "this beast is he of whom there spoke the prophets of the golden age 'mark! all that mind is, he is not" sir palamede in bitter rage sterte up "is this the fool 'od wot, to see the like of whom i came from castellated camelot" the sage with eyes of burning flame cried "is it not a miracle? ay! for with folly travelleth shame, 31 and thereto at the end is hell believe! and why believe? because

g flame cried "is it not a miracle? ay! for with folly travelleth shame, 31 and thereto at the end is hell believe! and why believe? because it is a thing impossible" sir palamede his pulses pause "it is not possible (quod he "that palamede is wroth, and draws his sword, decapitating thee. by parity of argument this deed of blood must surely be" with that he suddenly besprent all scythia with the sage's blood, and laughting in his woe he went unto a further field and flood, aye guided by that wizard's head, that like a windy moon did scud before him, winking eyes of red and snapping jaws of white: but then what cared for living or for dead sir palamede the saracen? 32 xii sir palamede the saracen follows the head to gloomy halls of sterile hate, with icy walls. a woman clucking like a hen

s 43 buzzing some streamlet through a wood. sir palamede grows mighty wroth, and mutters maledictions rude, seeing his quarry far and loth and thieves despoiling all the bait. now, careless of the knightly oath, the sun pours down his eastern gate. the chase is over: see ye then, coursing afar, afoam at fate sir palamede the saracen! 44 xvii sir palamede hath told the tale of this misfortune to a sage, how all his ventures nought avail, and all his hopes dissolve in rage "now by thine holy beard" quoth he "and by thy venerable age i charge thee this my riddle ree" then said that gentle eremite "this task is easy unto me! know then the questing beast aright! one is the beast, the questing one: and one with one is two, sir knight! yet these are one in two, and none disjoins their substance (

or lungs nor lights nor hearts, but two in one and one in two. be he accurs d that disparts them now, or seemeth so to do! him will i pile the curses on; him will i hand, or saw him through, or burn with fire, who doubts upon this doctrine, hotototon spells the holy word otototon" the poor sir palamedes quells his rising spleen; he doubts his ears "how may i catch the beast" he yells. the smiling sage rebukes his fears"'tis easier than all, sir knight! by simple faith the beast appears. 46 by simple faith, not heathen might, catch him, and thus achieve the quest" then quoth that melancholy wight "i will believe" the hermit blessed his convert: on the horizon appears the beast "to thee the rest" he cries, to urge the good knight on. but no! sir palamedes grips the hermit by the woebegone be

they grow, they multiply; the strong knight's brain goes all a-swim, paced by that maddening minstrelsy, those dog-like demons hunting him. the last bar breaks; the steel will snaps; the black hordes riot in his brain; a thousand threatening thunder-claps smite him- insane- insane- insane! his muscles roar with senseless rage; the pale knight staggers, deathly sick; reels to the light that sorry sage, sir palamede the lunatick. 66 xxv a savage sea without a sail, grey gulphs and green a-glittering, rare snow that floats- a vestal veil upon the forehead of the spring. here in a plunging galleon sir palamede, a listless drone, drifts desperately on- and on- and on- with heart and eyes of stone. the deep-scarred brain of him is healed with wind and sea and star and sun, the assoiling grace t

ill the same. the bars are thick, but i am strong" he wrenched in vain; then- what is this? what wild, sharp strain smites on the air? the prison smashes. hark 'tis the questing beast again! 84 then as he rushes forth the note roars from that beast's malignant throat with laughter, laughter, laughter, laughter! the wits of palamedes float in ecstasy of shame and rage "o thou" exclaims the baffled sage "how should i match thee? yet, i will so, though doomisday devour the age. weeping, and beating on his breast, gnashing his teeth, he still confessed the might of the dread oath that bound him: he would not yet give up the quest "nay! while i am" quoth he "though hell engulph me, though god mock me well, i follow as i sware; i follow, though it be unattainable. nay, more! because i may not wi

ALEISTER CROWLEY EQUINOX EQ I 4

ns to be believed in as a malignant devil, but is, at least partially, known an understood. similarly, when we have gained as much knowledge of the first cause as we have of small-pox, we shall no longer "believe" in a benevolent god or otherwise, but shall, at least partially, know and understand him as he is or is-not "i can't learn this" is the groan of a schoolboy and not the exclamation of a sage. no doctor who is worth his salt will say "i can't tackle this disease; he says "i "will" tackle 50 this disease" so also with the unknowable, god" priori" first cause, etc, etc, this metaphysical sickness can be cured. not certainly in the same manner as small-pox can be; for physicians have a scientific language wherein to express their ideas and thoughts, whilst a mystic too often has not;

oing this is pointed out in ch ndogya, 8. 1. 6. he who departs from this world without having known the soul or those true desires, his part in all worlds is a life of constraint; but he who departs from this world after having known the soul and those true desires, his part in all worlds is a life of freedom. in the brihad ranjaka,27 king janaka asks y j avalkhya "what serves man for light" that sage answers: the sun serves him for light. when however the sun has set- the moon. and when he also has set- fire. and when this also is extinguished- the voice. and when this also is silenced? then is he himself his own light.28 this passage occurs again and again in the same form, and in paraphrase, as we read through the upanishads. in k thaka 5. 15 we find: there no sun shines, no moon, nor g

ALEISTER CROWLEY EQUINOX EQ I 6 2

d by demons dominant of the air. last, on the flesh there came a touch like sucking mouths and stroking hands that laid their foul alluring smutch even to the blood's mad sarabands. 8 so did the neophyte that would gaze into dead pharaoh's awful eyes start from incalculable amaze to clutch the initiate's place and prize. he bore the blistering thought aloft: it blazed in battle on his plume: with sage and warrior enfeoffed, he rushed alone through tower and tomb. the myriad men, the cohorts armed, are shred like husks: the ensanguine brand leaps like a flame, a flame encharmed to fire the pyramid heaven-spanned wherein dead pharaoh sits and stares, swathed in the wrappings of the tomb, with eyes whose horror flits and flares like corpse-lights glimmering in the gloom till all's a blaze, on

se, be quick, be near, whispering enchanted words in every curving ear! o dionysys, start as the apollonian dart! bury thy horned head in every bleeding heart! 1st maenad. he is here! he is here! autonoe. tigers, appear! agave. to the clap of my hand and the whish of my wand, obey! autonoe. i have found a chariot crowned with ivy and vine, and the laurel divine, and the clustering smell 38 of the sage asphodel, and the daedal flower of the cretan bower; dittany's force, and larksupur's love, and blossoms of gorse around and above. agave. the tiger and panther are there at my cry. ho, girls! span there their sides! ist maenad. here am i. 2nd maenad. and i! we are ready. agave. strong now and steady! ist maenad. the tiger is harnessed. 2nd maenad. the nightingale urges our toil from her far

w- hyacinth! hyacinth! ay! smitten to death by apollo. swift, o maiden moon, send thy ray-dews after; turn the dolorous tune to soft ambiguous laughter! mourn, o maenads, mourn! surely your comfort is over: all we laugh at you lorn. ours are the poppies and clover! o that mouth and eyes, mischievous, male, alluring! o that twitch of the thighs, dorian past enduring! where is wisdom now! where the sage and his doubt? surely the sweat of the brow hath driven the demon out. 119 surely the scented sleep that crowns the equal war is wiser than only to weep- to weep for evermore! now, at the crown of the year, the decadent days of october, i come to thee, god, without fear; pious, chaste, and sober. i solemnly sacrifice this first-fruit flower of wine for a vehicle of thy vice, as i am thine to

; with copious notes and magical squares of letters. by l. s. macgregor-mathers. 4"to, black cloth, magical square on side in gold" 1900 (pub. at 21"s, postage free. 10"s" 6"p" the original work, of which this is a translation, is unique, no other copy being known, although both bulwer lytton and eliphas levi were well aware of its existence; the former having based part of his description of the sage rosicrucian une junier weh note "sic, s.b "mejnour" on that of abra-melin, while the account of the so-called observatory of sir philip derval in the "strange story" was, to some extent, copied from that of the magical oratory and terrace given in the present work. there are also other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a s

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ore the unmeasured thirst for good; while peace rises within them ever more and more. such men are even now upon the earth, serene amid the half formed creatures round paracelsus by robert browning- 806- a treatise on cosmic fire copyright 1998 lucis trust 186 14: see s. d, ii, 579-582. 187 15: s. d, ii, 250, 251. 188 16: see s. d, i, 288; ii, 179, 187. 189 17: sankaracharya and buddha. the great sage sankaracharya who is known to us all as the leading head of the adwaitic movement that was set on foot subsequent to the time of the equally great sage known as gautama buddha, the head of the doctrine of buddhi or buddhism. both are great masters of compassion and may be conceived as the two hemispheres of the burning globe of light that is placed on the central mental mount to impart light

ALICE A BAILEY05 THE LIGHT OF THE SOUL

nal energies, is a psychical state, just as the mind picture of a stage with the actors on it, is a psychical state or field. when the pure vision, as of the poet, the philosopher, the saint, fills the whole field, all lesser views and visions are crowded out. this high consciousness displaces all lesser consciousness. yet, in a certain sense, that which is viewed as part, even by the vision of a sage, has still an element of illusion, a thin psychical veil, however pure and luminous that veil may be. it is the last and highest psychic state" 51. when this state of perception is itself also restrained (or superseded, then is pure samadhi achieved. the great teacher patanjali, having led us through the various stages of the expanding consciousness, from "seeded" meditation to that in which

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ed to give way to the stage of ecstasy when matters are taken out of the hand of the individual and he becomes the vehicle of a power greater than himself 'remain steadfastly in thyself until thou art drawn out of thyself without any act of thine."13(79) he speaks later on in the same chapter of the breathless attention, the hard-earned and hard-held waiting for the divine revelation. the ancient sage of india, patanjali, tells us the same thing, when he says that, when "the mind-stuff becomes absorbed in that which is the reality (or the idea embodied in the form) and is unaware of separateness or of the personal self" this brings him to the stage of contemplation and he enters into the consciousness of the soul. he discovers that all the time it has been the soul which has lured him on i

tion from the soul, in the form of ideas thrown into it, or of intuitions which convey exact and direct knowledge, for the intuition is ever infallible. this process is in turn repeated by the active mind, which throws down into the receptive brain the intuitions and knowledge which the soul has transmitted. when this is carried forward automatically and accurately, we have the illumined man, the sage. the second activity to which the mind responds as the result of illumination is telepathy. it has been said that "illumination itself may be regarded as the highest known example of telepathy; for throughout the blazing forth of that supreme enlightenment, the human soul is a percipient and the father of lights, the agent" the agent may work through the medium of many minds, for the world of

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ne of the scriptures of the world "man became a living soul" is to be found in another place in the- 15- a treatise on white magic copyright 1998 lucis trust same scripture "i pray god your whole spirit and soul and body may be preserved blameless" said a great initiate of the white lodge; and the greatest of them all yet present with us in physical form on earth, repeated the words of an earlier sage when he said "i have said ye are gods, and ye are all the children of the most high. in those words the triplicity of man, his divinity and his relationship to the life in whom he lives and moves and has his being, is touched upon from the christian standpoint, and all the great religions deal in analogous phrases with that relationship. a. spirit, life, energy. the word spirit is applied to

the head and others through the heart; some do things or avoid doing them because they know, rather than feel; some react to their surroundings mentally rather than emotionally "the point on which to seek illumination is whether the path for some is not to serve because they know rather than love god, who, after all, is but their innermost selves. is this not the path of the occultist and of the sage rather than of the mystic and the saint? when all is said and done, is it not a question, primarily, of the ray one is on and the master under whom one serves one's apprenticeship? is not true knowledge a species of intellectual love? if a poet can pen an ode to intellectual beauty why may not we express appreciation of a unity that is conceived of the head rather than of the heart? hearts ar

e reached by love, and the bliss and the joy of this contact can carry with it its abiding joy, but that clear perception which comes from the experience undergone on the mount of illumination is a different thing to the joy experienced on the mount of blessing. the heart leads in the one, the head leads in the other. to answer categorically: the path of knowledge is that of the occultist and the sage; that of love is that of the mystic and the saint. the head or the heart approach is not dependent upon the ray, for both ways must be known; the mystic must become the occultist; the white occultist has been the saintly mystic. true knowledge is intelligent love, for it is the blending of the intellect and the devotion. unity is sensed in the heart; its intelligent application to life has to

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

be on a journey at the time of her child's birth' therefore `that it might be fulfilled which was spoken by the prophets' the virgin maya, in the tenth month after her heavenly conception, was on a journey to her father, when lo, the birth of the messiah took place under a tree. one account says that `she had alighted at an inn when buddha was born "the mother of lao-tse, the virgin-born chinese sage, was away from home when her child was born. she stopped to rest under a tree, and there, like the virgin maya, gave birth to her son."49 we are told in the gospel story that the virgin mary, with her husband joseph and bearing within herself the christ child, went up from nazareth in galilee to bethlehem. sometimes, through a study of the significances of the names we meet in the bible and i

y, i believe, as the evolutionary process goes forward, we shall come to a deeper understanding of the significance of light in relation to humanity. we talk of the light of knowledge, and towards that light and its furtherance all of our educational processes and institutions are consecrated. we desire profoundly the light of understanding, which expresses itself in wisdom, and characterises the sage and the wise upon earth; this light marks them off from the ordinarily intelligent person, making their words of moment, and giving value to their advice. we have been led to believe that there are in the world the illuminati, working quietly and silently behind the scenes in world affairs, shedding the light when needed into the dark places of the world, elucidating problems, and eventually

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

the water of life that nourishes, i, too, store that which is needed by others. i store not for myself. power is needed for their work; therefore i gather and store, seeking the source of supply. 5th month beauty colour is mine. i claim it for my own, for colour and quality are one. yet i share with my fellows. 6th month understanding sorrow is mine, but it is the fruitful seed of wisdom. like a sage, i endure and garner the fruit of wisdom for others. i add no more to the above outline of meditation. incorporate the group meditation and any work that you yourself choose to do. only one thing i ask: at each meditation, pour out love and wisdom on your group brothers, making your link with your soul, with me, and with the group, and regard yourself only as a channel through which help may

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

. pass onward on this bridge of light. 2. ever to you my message has gone forth: love and more love. again i send it forth and with my love. 3. you restrict your field of service, brother of old. expand again. 4. my brother, the need of your heart is the need of my heart and the need of your brothers. this fusing of need will call forth the sun and shadows will disappear. 5. men climb a wall, the sage remarked, and sit athwart the top. then they climb down. ponder on this- 369- discipleship in the new age- volume ii copyright 1998 lucis trust 6. at the foot of the wall lies a well, added the sage. love lies at the bottom of the well. it cannot be drowned, but men love not deep water. september 1943 brother of old: there are certain key points in all lives which are deciding and frequently

ALICE BAILEY THE LABOURS OF HERCULES

eedom and your deep desire to serve" the teacher sat in silence and hercules withdrew and faced the first great gate. then the presiding one, who sat within the council chamber of the lord, spoke to the teacher and bade him call the gods to witness the endeavor and start the new disciple on the way. the teacher called. the gods replied. they came and gave to hercules their gifts and many words of sage advice, knowing the tasks ahead and the perils of the way. minerva handed him a robe, woven by herself, a robe that fitted well, of beauty rare and fine. he put it on, with triumph and with pride; exulting in his youth he had to prove himself, a golden breastplate vulcan forged for hercules, to guard his heart, the source of life and strength. this golden gift was girded on, and, shielded thu

oks on astrology that there are three signs of beneficent- 95- the labours of hercules outpouring in the zodiac. one is aries from which there is pouring out upon us the gift of existence. a quotation from a hindu scripture tells us that there are three things which by the grace of god we have: the gift of being a human being, the longing for liberation, and coming under the guidance of a perfect sage, in your own heart. the gift of existence in aries is the wonder of being a human being. if you can think of yourself as a mineral, from such [166] limitations you will arrive at the wonder of being, because it means freedom from the standpoint of the mineral. complete freedom. in leo, the gift of opportunity. i am an individual. i shall use life for myself, if i am a little leo; or i shall u

BLAVATSKY H P ANTHROPOGENESIS

atin church- as meaning that our earth and all on it were redeemed by the cross, while venus (otherwise lucifer or satan) was trampling upon it. venus is the most occult, powerful, and mysterious of all the planets; the one whose influence upon, and relation to the earth is most prominent. in exoteric brahmanism, venus or sukra- a male deity- is the son of bhrigu, one of the prajapati and a vedic sage, and is daitya-guru, or the priest-instructor of the primeval giants. the whole history of "sukra" in the puranas, refers to the third and to the fourth races "it is through sukra that the 'double ones (the hermaphrodites) of the third (root-race) descended from the first 'sweatborn" says the commentary. therefore it is represented under the symbol of[[diagram (the circle and diameter) during

da belongs to that class of brahma's "first-born" who have all proven rebellious to the law of animal procreation, for which they had to incarnate as men. of all the vedic rishis, narada, as already shown, is the most incomprehensible, because the most closely connected with the occult doctrines- especially with the secret cycles and kalpas (vide supra. certain contradictory statements about this sage have much distracted the orientalists. thus he is shown as refusing positively to create (have progeny, and even as calling his father brahma "a false teacher" for advising him to get married("narada-pancha-ratra; nevertheless, he is referred to as one of the prajapati "progenitors! in naradiya purana, he describes the laws and the duties of the celibate adepts; and as these occult duties do

; and finally the man-bearing eggs began to give birth, gradually and almost imperceptibly in their evolutionary development, first, to beings in which one sex predominated over the other, and, finally, to distinct men and women. and now let us search for corroboration of these statements in the religious legends of east and west. let us take the "egg-born race" first. think of kasyapa, the vedic sage, and the most prolific of creators. he was the son of marichi, brahma's mind-born son; and he is made to become the father of the nagas, or serpents, among other beings. exoterically, the nagas are semi-divine beings which have a human face and the tail of a serpent. yet there was a race of nagas, said to be a thousand in number only, born or rather sprung from kadra, kasyapa's wife, for the

is a reference to the first human manushyas, who had to create women by will (kriyasakti, before they were naturally born from the hermaphrodites as an independent sex, and who were, therefore, regarded as their creator's daughters. the puranic accounts make of her (ida or ila) the wife of budha (wisdom, the latter version referring to the events of the atlantean flood, when vaivasvata, the great sage on earth, saved the fifth root-race from being destroyed along with the remnants of the fourth. this is shown very clearly in the bhagavad gita, where krishna is made to say "the seven great rishis, the four preceding manus, partaking of my essence, were born from my mind: from them sprung (were born) the human races and the world (chapter x, verse 6. here the four preceding "manus" out of th

spark of higher and then independent beings, who were the psychic and spiritual parents of man, as the lower pitar devata (the pitris) were the progenitors of his physical body. that third and holy race consisted of men who, at their zenith, were described[[footnote(s* this is explained in the section which follows this series of stanzas in the allegory from the puranas concerning kandu, the holy sage, and pramlocha, the nymph alleged to have hypnotised him (vide il, commentary after st.i, a suggestive allegory, scientifically, as the drops of perspiration, which she exuded, are the symbols of the spores of science (vide infra* this will be explained as we proceed. this unwillingness to fashion men, or create, is symbolized in the puranas by daksha having to deal with his opponent narada

estive to the student. neither the mystery nor the impossibility of such a mode is certainly any greater- while it is far more comprehensible to the mind of the true metaphysical thinker- than the mystery of the conception of the foetus, its gestation and birth as a child, as we now know it. now to the curious and little understood corroboration in the puranas about the "sweat-born" 2. kandu is a sage and a yogi, eminent in holy wisdom and pious austerities, which, finally, awaken the jealousy of the gods, who are represented in the hindu scriptures as being in never-ending strife with the ascetics. indra, the "king of the gods* finally sends one of his female apsarasas to tempt the sage. this is no worse than jehovah sending sarah, abraham's wife, to tempt pharaoh; but in truth it is thos

nd desire. see text further on[[vol. 2, page] 175 a saint- hypnotised. the reverse that we find in all the puranic allegories, and not without good esoteric reason. the king of the gods (or indra) sends a beautiful apsarasas (nymph) named pramlocha to seduce kandu and disturb his penance. she succeeds in her unholy purpose and "907 years six months and three days* spent in her company seem to the sage as one day. when this psychological or hypnotic state ends, the muni curses bitterly the creature who seduced him, thus disturbing his devotions "depart, begone" he cries "vile bundle of illusions. and pramlocha, terrified, flies away, wiping the perspiration from her body with the leaves of the trees as she passes through the air. she went from tree to tree, and as, with the dusky shoots tha

BLAVATSKY H P COSMOGENESIS

religious founder, whether aryan, semitic or turanian, who had invented a new religion, or revealed a new truth. these founders were all transmitters, not original teachers. they were the authors of new forms and interpretations, while the truths upon which the latter were based were as old as mankind. selecting one or more of those grand verities- actualities visible only to the eye of the real sage and seer- out of the many orally revealed to man in the beginning, preserved and perpetuated in the adyta of the temples through initiation, during the mysteries and by personal transmission- they revealed these truths to the masses. thus every nation received in its turn some of the said truths, under the veil of its own local and special symbolism; which, as time went on, developed into a m

y revealed these truths to the masses. thus every nation received in its turn some of the said truths, under the veil of its own local and special symbolism; which, as time went on, developed into a more or less philosophical cultus, a pantheon in mythical disguise. therefore is confucius, a very ancient[[vol. 1, page] xxxvii introductory. legislator in historical chronology, though a very modern sage in the world's history, shown by dr. legge- who calls him "emphatically a transmitter, not a maker- as saying "i only hand on: i cannot create new things. i believe in the ancients and therefore i love them (quoted in "science of religions" by max muller) the writer loves them too, and therefore believes in the ancients, and the modern heirs to their wisdom. and believing in both, she now tra

acets of the one absolute existence. the latter was never addressed, or even mentioned, by any name in antiquity, except allegorically. in the oldest aryan race, the hindu, the worship of the intellectual classes never consisted (as with the greeks) in a fervent adoration of marvellous form and art, which led later on to anthropomorphism. but while the greek philosopher adored form, and the hindu sage alone "perceived the true relation of earthly beauty and eternal truth- the uneducated of every nation understood neither, at any time. they do not understand it even now. the evolution of the god-idea proceeds apace with man's own intellectual evolution. so true it is that the noblest ideal to which the religious spirit of one age can soar, will appear but a gross caricature to the philosoph

served only for the gods and devas; and he has to employ in the task nagas and asuras- demons in exoteric hinduism. the whole allegory is highly philosophical, and we find it repeated in every philosophical system. plato, having fully embraced the ideas of pythagoras- who had brought them from india- compiled and published them in a form more intelligible than the mysterious numerals of the greek sage. thus the kosmos is "the son" with plato, having for his father and mother the divine thought and matter "the egyptians" says dunlap "distinguish between an older and younger horus; the former the brother of osiris, the latter the son of osiris and isis" the first is the idea of the world remaining in the demiurgic mind "born in darkness before the creation of the world" the second horus is t

tion of this measure of time- or half of the existence of brahma (in the present maha kalpa) has already expired; the last kalpa was the padma, or that of the golden lotos; the present one being varaha (the "boar" incarnation, or avatar[[footnote(s* there is a curious piece of information in the buddhist esoteric traditions. the exoteric or allegorical biography of gautama buddha shows this great sage dying of an indigestion of pork and rice, a very prosaic end, indeed, having little of the solemn element in it. this is explained as an allegorical reference to his having been born in the "boar" or varaha-kalpa when brahma assumed the form of that animal to raise the earth out of the "waters of space" and as the brahmins descend direct from brahma and are, so to speak, identified with him;

e in cursing him as the father of every evil. compare their vituperations and opinions given about the devil with the philosophical views of the puranic sages and their christ-like mansuetude. when parasara, whose father was devoured by a rakshasa, was preparing himself to destroy (magically) the whole race, his grandsire, vasishta, says a few extremely suggestive words to him. he shows the irate sage, on his own confession, that there is evil and karma, but no "evil spirits "let thy wrath be appeased" he says "the rakshasas are not culpable; thy father's death was the work of karma. anger is the passion of fools; it becometh not a wise man. by whom, it may be asked, is any one killed? every man reaps the consequences of his own acts. anger, my son, is the destruction of[[vol. 1, page] 416

passage, and is represented as saying "the eight symbols determine good and ill fortune, and these lead to great deeds. there are no imitable images greater than heaven and earth. there are no changes greater than the four seasons (meaning north, south, east and west, et seq. there are no suspended images brighter than the sun and moon. in preparing things for use, there is none greater than the sage. in determining good and ill-luck there is nothing greater than the divining straws and the tortoise* therefore, the "divining straws" and the "tortoise" the "symbolic sets of lines" and the great sage who looks at them as they become one and two, and two become four, and four become eight, and the other sets "three and six" are laughed to scorn, only because his wise symbols are misunderstoo

BLUE EQUINOX

system, and by preaching his law created a karma so violent that even today its primary force is still active. the present .buddha. the master therion, is doing a similar, but even greater work, by his proclamation: do what thou wilt shall be the whole of the law. 32. sow kindly acts and thou shalt reap their fruition. inaction in a deed of mercy becomes an action in a deadly sin. thus saith the sage. this continues the diatribe against non-action, and points out that the ascetic is entirely deluded when he supposes that doing nothing has no effect. to refuse to save life is murder. 33. shalt thou abstain from action? not so shall gain thy soul her freedom. to reach nirvana one must reach self- knowledge, and self-knowledge is of loving deeds the child. continues the subject. the basis of

the abyss, and reached reality. now, although one is flung forth again across the abyss, as explained in liber cdxviii, and undergoes quite normal mental experiences, yet they are no longer taken seriously, for they have not the power to delude. there is no question of sages daring to still the fruit of karma. i do not quite know how one would set about stilling a fruit, by the way. but the more sage one is, the less one wants to interfere with law. there is a special comment upon this point in liber aleph. most of the pleasures in life, and most of the education in life, are given by superable obstacles. sport, including love, depends on the overcoming of artificial or imaginary resistances. golf has been defined as trying to knock a little ball into a hole with a set of instruments very

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

small amount of all three. poke root and cammed excellent for inflamed breast. burdock leaf this poultice is cooling and drying. a poultice of the powdered root with salt eases the pain of a wound from an animal, such as a dog bite. plantain excellent poultice to prevent blood poisoning. nettle and wintergreen for dissolving tumors. carrots and golden seal applied to old sores, will heal rapidly. sage for inflammation of any type. hyssop will remove discoloration from bruises. poultices should be applied as hot as possible and be changed as soon as the heat has dissipated. it is useless to re-use the same poultice. composition powder: a composition powder is a good medicine for colds, flu, cramps, rheumatism, beginning of fevers, etc. every home should have these on hand; they are safe and

ning, useful in all skin complaints. lesson ten: herbalism/ 141 142/ auckland's complete book of witchcraft herbs in materia medica (continued) herb cascara sagrada (rhatnnus purshiana) catmint (nepeta cataria) pennyroyalfmentfjfl pulegium) rue (ruta graveolens) scullcap (scutellaria lateriflora) solomon's seal (convollaria multi-flora) tansy (tanacetum vulgare) vervain (verbena officinalis) wood sage (teucrium canadensis) yarrow (achillea millefolium) aromatic, carminative, stimulant diuretic, vermifuge, tonic diuretic, nervine, tonic balsamic, demulcent emmenagogue, vermifuge diuretic, tonic diuretic, tonic astringent, sudorific, tonic use constipation, but should not be used all the time. safe for young or old. for removing female obstructions, for hysteria, giddiness. externally it is

. black willow bk. butternut bk. buttonsnake rt. catechu gum chocolate rt. cinquefoil congo rt. cranesbill rt. fleabane hb. goldenrod hb. hardback hb. hawthorne berries heal-all hb. hemlock bk. hickory bk. jambul seed kola nuts logwood lycopus virginicus. maiden hair fern mountain ash bk. pilewort hb. potentilla hb. purple loosestrife hb. queen of the meadow hb. rattlesnake rt. redrt. rhatany rt. sage hb. sanicle rt. sampson snake rt. shepherd's purse hb. sumbul rt. sumach bk. or rt. tormentil rt. wafer ash bk. water avens rt. water lilly rt. white ash bk. white oak bk. wild indigo bk. witch hazel twigs mild astringents: blackberry rt. black birch ivs. celandine german rue rosa gallica petals st. john's wort sweet fern hb. bitter tonics used for temporary loss of appetite. they stimulate t

/cs agents which cause copious perspiration. ague weed hb* angelica rt. balm hb. blessed thistle hb. canada snake rt. catnip hb. chamomile hb. elder fls. ginger rt* guaiac raspings hyssop hb* linden fls. lobelia mtn. mint (koellia) hb. pennyroyal* pleurisy rt. prickly ash bk. ragwort hb. sassafras bk. or rt. senega rt. serpentaria rt* spice bush or fever bush twigs thyme hb. water eryngo rt. wood sage hb. yarrow hb. diuretics a term used for medicines or beverages which tend to increase the secretion of urine. the fastest action is generally obtained by liquid diuretics taken on an empty stomach, during the day. physical exertion retards the effects of diuretics. they are often used with demulcents, such as marsh mallow rt, couch grass, etc, for their soothing qualities when irritation is

CASE PAUL F THE BOOK OF TOKENS

text. it is profitable to read the meditations aloud. they are written in the first person; hence this practice gives them a potent auto-suggestive influence for counteracting negative patterns in subconsciousness. moreover, even a casual survey of the text shows it to be the self-declaration of the divine spirit in man. to read it aloud is, in a measure, to participate in the illumination of the sage through whose mind the life-power formulated its self-expression in these stirring phrases. the meditations in this book include the occult meaning of the twenty-two hebrew letters, illustrated by the tventy-two major tarot keys which correspond thereto. the tarot keys represent the symbolic powers of consciousness in pictorial form, used by initiates for the transmutation of personality and

, i am the fire, distributed equally in space, nowhere absent, filling all. and before the fire, hidden within it, i am the pure knowing whence all forms flow forth. 5 apart from me there is neither wisdom, nor knowledge, nor understanding. into every state of knowledge do i enter, into false knowledge as well as into true, so that i am not less the ignorance of the deluded than the wisdom of the sage. for what thou callest ignorance and folly is my pure knowing, imperfectly expressed through an uncompleted image of my divine perfection. woe unto them who condemn these my works unfinished! behold, they who presume to judge are themselves incomplete. through many a fiery trial of sorrow must they pass, ere the clear beauty of my wisdom may shine from out their hearts, like unto a light burn

ither end nor beginning appeareth to be born, and to be brought at last to death. deluded by this appearance are those ignorant ones in whom the light of my wisdom hath not yet dawned. from their delusion springeth a false desire, and from that false desire is generated unrighteous action. yet nothing is performed save by my power, and i am the real actor in these deluded ones, as truly as in any sage. from the fires of pain and suffering kindled by their ignorance, in my good time shall they come forth. cleansed from the dross of illusion, resplendent images of my golden self [44] d a l e t h 9 my creative power is the projection of myself, and produceth the semblance of another; but know, o israel, that besides me there is none other. i only am the knower and the actor, the one i am, whe

ho seek, and "the intelligence of desirous quest [110] c o m m e n t on k a p h 4 the second section of this paragraph is based on the fact that the value of the letter-name kaph, 100, is also the value of the single letter qoph, to which qabalists assign the function of sleep. when the outline of these meditations was first received, the following comment was made "the vague hints of the ancient sage have to do with the process through which the aspiration of the patient seeker for occult wisdom is rewarded. it is in sleep that knowledge gained in the subtler vehicles is made a part of the corporeal intelligence, by being impressed upon the cells of the brain while sleep inhibits sensation. it is in this way that one seeking the solution of a problem so often finds the answer on waking. i

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ll handful, chopped, in a muslin bag and add to a bath- this is a medieval prescription for energy and clarity of thought. a herb of protection, rosemary can drive away bad dreams. use in love sachets to attract lovers and bring healing to destructive or confrontational relationships. rosemary is also a herb of remembrance, especially of love, and can bring about reconciliation. ruled by the sun. sage sage is a popular culinary herb with many medical applications and healing powers; according to tradition, it prolongs life and health. in medieval times it was said 'why should a man who has sage in his garden ever die. sage was called herba sacra('the holy herb) by the romans and was used by the ancient egyptians to cure male infertility and by the chinese to stimulate both yang and yin ene

in his garden ever die. sage was called herba sacra('the holy herb) by the romans and was used by the ancient egyptians to cure male infertility and by the chinese to stimulate both yang and yin energies. it is especially good for strengthening the lungs and it boosts the immune system, helping to build up resistance to illness and to speed recovery in cases of debilitating or chronic conditions. sage eases mental exhaustion and increases the ability to concentrate, so is ideal in sachets for people under pressure from examinations or at work, especially with rosemary. it lifts depression and soothes anxieties. sage increases psychic awareness and allows glimpses of past and future; it attracts good health, money and offers protection for the home and family. ruled by jupiter. st john's wo

it is safe. this applies particularly if you are pregnant or breastfeeding, when i would recommend that you avoid the following in any form, including baths, inhalation and teas: aloe vera, angelica, anise, autumn crocus, barberry, basil, bay, black cohosh, caraway, cayenne, elder, fennel, feverfew, golden seal, hyssop, juniper, male fern, mandrake, parsley, penny royal, poke rosemary, root, rue, sage, southernwood, tansy, tarragon, thuja, thyme, wintergreen, wormwood, yarrow. this is not comprehensive list and during pregnancy you should check with a trained herbalist or pharmacist before taking any herbal preparation- as you should with any medical preparation at all. it is advisable to avoid all herbs during the first three months of pregnancy. there are many medical conditions that pre

r small children, do not use more than two drops and use only gentler fragrances such as lavender or chamomile (this is excellent for calming children. some conditions preclude the use of certain oils; this applies for use in baths, and for inhalations and massage. as with herbs, i recommend that you should always check with your doctor before using any oils. epilepsy: avoid sweet fennel, hyssop, sage, and rosemary. high blood pressure: avoid cypress, hyssop, rosemary, sage and thyme. pregnancy: it is best to avoid the following oils during any stage of pregnancy. angelica, basil, bitter almond, cedarwood, clary sage, clove, fennel, hyssop, juniper, marjoram, myrrh, peppermint, rosemary, sage, tarragon, thyme, wintergreen, yarrow. photo-toxic oils certain oils, particularly citrus oils, ca

nder and lemon. citronella: citronella is an oil of identity and independence, establishing the boundaries of the unique self and repelling those who would dominate or intrude on privacy, whether personally or professionally; it also creates invisible boundaries around the home. citronella improves mental alertness and dispels exhaustion and inertia. it mixes well with lavender and jasmine. clary sage: clary sage calms and drives away fears and bad dreams in adults and children. it is also an oil of inspiration and positivity and, when problems loom large, replaces doubts with unconsidered options and with an assurance that all will be well. it mixes well with ylang-ylang, rosemary and lavender. cypress: cypress is an oil of consolation after sorrow or loss, bringing acceptance, healing an

nd geranium. eucalyptus: this is an oil of purification of mind, body and soul, driving out negativity and anger, as well as repelling deliberate psychological and psychic attack. eucalyptus will provide the impetus for action and decisions, especially when people and projects have reached an impasse. the oil also offers clear focus and increased concentration. it mixes well with cedarwood, clary sage and peppermint. fennel: fennel is the oil of strength, courage and perseverance. it mixes well with chamomile and eucalyptus. frankincense: frankincense is regarded as the most noble of oils, used in ceremonies and formal celebrations throughout the ages and considered in many cultures to be a gift from the deities, bringing healing and power. it offers confidence to aim high, attracting abun

it mixes with sandalwood, but is usually best used alone. ylang-ylang: the oil of poets, ylang-ylang is associated with inspiration and love, especially self-esteem. it counteracts a sense of frustration when things cannot be changed or achieved, and increases confidence and pleasure in possibilities that can be realised within the limitations of the present circumstance. it mixes well with clary sage, geranium, lemon and chamomile. an oil ritual to increase prosperity as i have said before, magick is part of life and there is nothing wrong with carrying out rituals for your personal needs and a little more. however, you must make an effort, when you are financially more secure, to share your good fortune with those who are genuinely in need. as long as you bear in mind the cosmic 'balance

CHRONOLOGIA RORISPERGIUS

metaphysics of angelology identifies the active intellect with the angel of revelation, gabriel, the holy spirit. theory that the soul can make an impression upon "first matter (astral matter) by the vehemence of its affection and intention influenced albertus magnus (thorndike, history of magic and experimental science, ii, 731) 1039-1123 milarepa 1040-1105 rashi (rabbi solomon ben isaac; jewish sage, talmudic exegist of troyes, france c.1050 michael psellus studying in constantinople, received an annotated copy of the hermetica from a scholar from harran. 1052-1127 ibn al-sid al batalyawsi kitab al- hada'iq or "the book of imaginary circles" ladder by which the soul ascends and descends(influenced by the "epistles of the brethren of purity) popular in medieval spain and provence -transla

ensues uproar and censure leading to the appointment of bonaventure, replacing john of parma as leader of the franciscans. 1255: hulegu, the ilkhan, invades the middle east and captures bagdhad, which becomes the capital of the ilkhanate c.1255-1300 guido cavalcanti leader of the fedeli d'amore and initiator of dante. 1256 latin translation of gh yat al-hak m fi'l-sihr, or picatrix(the aim of the sage)the attribution to the andalusian mathematician al-majriti (or al-madjriti d. ca. 1004-7) is considered pseudo-epigraphic. listing of decans. one of the principal sources of the aim of the sage was the encyclopedia of the brethren of purity (ihw n al-saf. king alfonso the wise of castile orders translation of alchemical texts from arabic. he is supposed to have written tesoro a treatise on th

COLLIER IRENE CHINESE MYTHOLOGY

breath and hurled himself through the air. when he landed, he saw nothing but five pillars holding up the world. certain that he had 110 the pilgrimage somersaulted to the ends of the earth, monkey laughed at how easily he had met the buddha s challenge. just to mark his spot, he took out a hair from his head and transformed it into a brush. with his finest calligraphy, he wrote monkey, the great sage, reached this place. then he somersaulted with great joy back to the palace, eager to claim the throne. the buddha smiled and showed monkey the palm of his hand. there next to the middle finger were the miniature words monkey, the great sage, reached this place. monkey realized that he had not reached the end of the world, but had merely jumped halfway across the buddha s hand. the buddha gra

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ganised crime in the united states. the structure thus produced was perfect, as intended, for drug trafficking once prohibition was over. the main groups campaigning for prohibition and an end to the "evils of drink, groups like the women's christian temperance union and its anti-saloon league, were financed by the rockefellers, vanderbilts and warburgs via the rockefeller foundation, the russell sage foundation, and similar tax-exempt foundations. prohibition was another con by the elite used for longer-term motives. incidentally, it also made a fortune for joseph kennedy, the father of jfk. professor alfred mccoy's 1972 classic, the politics of heroin in south east asia, and his 1991 update, the politics of heroin- cia complicity in the global drug trade, tell of how cia helicopters in v

DAVID ICKE THE BIGGEST SECRET

a sakka kingdom was created in the upperindus valleys between kashmir and afghanistan. again it is not a coincidence that thereligion of buddhism emerged from lands occupied by the sakka (aryan scythians. atleast by 500 bc a tribe called the sakyas lived in the area where buddha is supposed to62have been born around 63 years earlier. guatma (lord buddha) was called sakyashina,sakamuni, the sakya sage, sakya the teacher and the lion of the tribe of sakya. all thiswill become highly significant when we look at the single origin of all the major, andmost minor, religions and their heroes. the scythian/sakka and the cimmerians/cimbri were in fact all the same people and this is confirmed by inscriptions scored intothe behistun rock in the zargos mountains on an old caravan trail from babylon

f organised crime inthe united states. the structure thus produced was perfect, as intended, for drugtrafficking once prohibition was over. the main groups campaigning for prohibition andan end to the evils of drink, groups like the womens christian temperance union andits anti-saloon league, were financed by the rockefellers, v anderbilts, and warburgs,via the rockefeller foundation, the russell sage foundation, and similar tax-exemptfoundations. prohibition was another con by the brotherhood used for longer termmotives. incidentally, it also made a fortune for joseph kennedy, the father of jfk.professor alfred mccoys 1972 classic, the politics of heroin in south east asia,and his 1991 update, the politics of heroin- cia complicity in the global drugtrade, tell of how cia helicopters in v

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

its symbols- for what reason- those brethren in the visible organization "deserve only to be mislead. if a man were to make it known to his fellow brethren that he believes in jesus christ he would immediately be placed into the visible organization of freemasonry. he would never learn the truth either unless he researched this subject independently. this man wouldn't be considered an adept, or a sage, or on of the elect. those terms are reserved for the members of the invisible organization. you would be one of those who were deliberately lied to about the doctrines of masonry, and given deliberate misinterpretations of its symbols, so that you would merely think you knew the truth "so masonry jealously conceals its secrets and intentionally leads conceited interpreters astray [ibid, p. 1

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ny very great importance to the rubric as fixing any exact date for its composition.[1] of herutataf the finder of the block of stone, we know from later texts that he was considered to be a learned man, and that his speech was only with difficulty to be understood,[2] and we also know the prominent part which he took as a recognized man of letters in bringing to the court of his father khufu the sage tetteta.[3] it is then not improbable that herutataf's character for learning may have suggested the connection of his name with the chapter, and possibly as its literary reviser; at all events as early as the period of the middle empire tradition associated him with it [1 "on explique d'ordinaire cette indication comme une marque d'antiquit extr me; on part de ce principe que le livre des mo

and records of the past, 1st ed, vol. iv, p. 117. 3 according to the westcar papyrus, herutataf informed his father khufu of the existence of a man 110 years old who lived in the town of tettet-seneferu: he was able to join to its body again a head that had been cut off, and possessed influence over the lion, and was acquainted with the mysteries of thoth. by khufu's command herutataf brought the sage to him by boat, and, on his arrival, the king ordered the head to be struck off from a prisoner that tetteta might fasten it on again. having excused himself from performing this act upon a man, a goose was brought and its head was cut off and laid on one side of the room and the body was placed on the other. the sage spake certain words of power whereupon the goose stood up and began to wadd

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

nspires and respires the existence of all beings in the flux and reflux of thy eternal word, which is the divine ocean of movement and of truth. amen! we exorcise water by the imposition of hands, by the breath, and by speech, while mingling in it the consecrated salt, with a little of the ashes which remain in the perfuming pan. the sprinkler is made with branches of vervain, of periwinkle, 3 of sage, of mint, of valerian, of ash and of basil, tied by a thread from the distaff of a virgin, with a handle from a walnut-tree which has not yet borne fruit, and upon which you will engrave with a magic dagger the characters of the seven spirits. you will bless and consecrate separately the salt, and the ashes of the perfume, in saying: upon the salt in isto sale sit sapientia, et ab omni corrup

t the service of the wise operator. he will go out during the storm and the rain will not touch his head; the wind will not derange even a single fold of his garments; he will go through fire without being burned; he will walk on the water, and will behold the diamonds through the crust of the earth. these promises which may seem hyperbolical are only so in the minds of the vulgar; for though the sage does not do materially and precisely the things which these words express, he will do many greater and more wonderful. in the meantime it is not to be doubted that individuals can direct the elements by the will to a certain extent, and change or really stop their effects. why, for example, if it is ascertained that certain individuals in a state of ecstasy lose their weight for the moment, c

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ot 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 the other hand, is either based on the documents that abra-melin handed to abraham or on the confidences the egyptian sage disclosed to abraham. this part of the manuscript deals with the first principles of magic in general, and includes such chapters as how many, and what are the classes of veritable magic? what we ought to take into consideration before the undertaking of the operation, concerning the convocation of the spirits, and in what manner we ought to carry out the operations. the third and last part o

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 university, germany, and was profe

the real alchemist living in cairo, which the winds of chance had blown in my direction. he received me in his private house in the native quarter, and i was delighted to observe that the appearance of the man was in every way in keeping with my notions of what an alchemist should be. clad in the flowing robes of a graduate of al azhar, his long grey beard giving him a truly venerable aspect, the sage by the eager, far-away expression of his eyes, betrayed the mind of the dreamer, of the man lost to the meaner comforts of the world in his devotion to the secret mysteries of the universe. after the customary salaams, the learned man informed me that he was seeking three things.the philosophers stone, at whose touch all metal should become gold.the elixir of life, and the universal solvent w

he had found some hydrofluoric acid, which dissolves glass, and so has to be kept in wax bottles, but said nothing to dispel his illusion. the next day i was granted the unusual privilege of inspecting the sheikh s laboratory, and duly presented myself at the appointed time. my highest expectations were fulfilled; everything was exactly what an alchemist s laboratory should be. yes, there was the sage, surrounded by his retorts, alembics, crucibles, furnace, and bellows, and, best of all, supported by familiars of gnome-like appearance, squatting on the ground, one blowing the fire (a task to be performed daily for six hours continuously, one pounding substances in a mortar, and another seemingly engaged in doing odd jobs. involuntarily my eyes sought the pentacle inscribed with the mystic

ed, for the black arts had no place in this laboratory. one of the familiars had been on a voyage of discovery to london, where he bought a few alchemical materials; another had explored spain and morocco, without finding any alchemists, and the third had indeed found alchemists in algeria, though they had steadily guarded their secrets. after satisfying my curiosity in a general way, i asked the sage to explain the principles of his researches and to tell me on what his theories were based. i was delighted to find that his ideas were precisely those of the medieval alchemists namely, that all metals are debased forms of the original gold, which is the only pure, non-composite metal; all nature strives to return to its original purity, and all metals would return to gold if they could; nat

f very fine texture, measures 19 feet by 9 inches, and has been translated by wallis budge in archaeologia (vol. 52, part 2. apollonius of tyana a neo-pythagorean philosopher of greece who had a great reputation for magical powers. the life of apollonius of tyana, written by philostratus at the urging of julia, mother of the emperor severus, is the only extant source of information concerning the sage, although other biographies, now lost, are known to have existed. born at tyana in asia minor, apollonius was contemporary with christ. he was educated at tarsus and at the temple of aesculapius in aegae. at the temple he became an adherent of the sect of pythagoras, to whose strict discipline he submitted himself throughout his life. in his desire for knowledge he traveled widely in eastern

e and in the beginning there was self. sources: davis, roy eugene. the path of soul liberation. lakemont, ga: csa press, 1975. mishra, shri ramamurti. self analysis and self knowledge. lakemont, ga: csa press, 1977. prabhavananda, swami, with frederick manchester. the spiritual heritage of india. garden city, n.y: doubleday, 1963. atmaniketan ashram founded to propagate the teachings of the hindu sage sri aurobindo (1872.1950) as presented by one of his disciples, atlantis encyclopedia of occultism& parapsychology. 5th ed. 114 sadhu loncontirth. atmaniketan maintained a residence center for individuals who desired to dedicate their lives to aurobindo teachings and arranged classes and seminars for visitors with special emphasis on spiritual expression through painting, music, and dance. th

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

te a relationship to the masters. much of western occultism derives from romantic concepts of adepts with magical powers, but in hinduism, mystical awareness of god-realization is considered superior to paranormal feats, and to the hindu pupil, the master is his guru, or spiritual teacher. the term mahatma is used to indicate a special guru or great soul, and maharishi or maharshi denotes a great sage of transcendental wisdom. another sanskrit term paramahansa (literally greatest swan) is given to a very exalted mystic. the primary masters claimed by helena petrovna blavatsky, one of the founders of theosophy, were: koot hoomi lal singh (usually signing letters k.h, the master morya (known as master m, master ilarion or hilarion (a greek, djual khul (or d.k, and the maha chohan. sources: j

the apple of my right eye. i exorcise thee o creature of air, by the petagrammaton, and in the name tetragrammaton, wherein are steadfast will and well-directed faith. amen. sela. so be it. water is exorcised by the laying on of hands, by breathing and by speech, and by mixing sacred salt with a little of the ash left in an incense pan. the aspergillus is made of branches of vervain, periwinkle, sage, mint, ash, and basil, tied by a thread taken from a virgin s distaff, with a handle of hazelwood which has never borne fruit, and on which the characters of the seven spirits must be carved with a magic awl. the salt and ashes of the incense must be separately consecrated. the prayer of the undines should follow. fire is exorcised by casting salt, incense, white resin, camphor, and sulphur t

fied pupil who had already followed a pathway of sadhana, or spiritual discipline that ensured purification at all levels. the various yoga systems describe such spiritual disciplines in detail, with special emphasis on moral restraints and ethical observances. meditation without such preliminary training was considered premature and dangerous. the most generally known system has been that of the sage patanjali (ca. 200 b.c.e, who taught that in order to experience true reality one must transcend the body and mind. in his yoga sutras, patanjali outlines a program of physical exercises (to strengthen a meditation posture, breathing techniques (to purify the body, withdrawal of the senses, concentration, and meditation, culminating in mystical experience. in this process supernormal powers m

material. the teachings are set within a familiar gnostic/theosophical universe that divides existence into seven planes, which michael calls the physical, astral, causal, akashic, mental, messianic, and buddhaic. michael resides on the causal. sources: baumbach, emily. michael s cast of characters. orinda, calif: affinity press, 1989. pope, joya. the world according to michael. san mateo, calif: sage publications, 1987. stevens, jose, and simon warwick-smith. essence and personality: the michael handbook. orinda, calif: warwick press, 1987. yarbro, chelsea quinn. messages from michael. chicago: playboy press, 1979. michael s people. new york: berkeley books, 1988. more messages from michael. new york: berkeley books, 1986. michelsen, neil franklin (1931.1990) neil franklin michelsen, an a

entric and quaint, but good-hearted. a shrewd doctor, he knows his own business thoroughly. phinuit s regime was exclusive from 1884 to 1892, but beginning in 1892 he shared control with george pelham. in 1897 the imperator group took over piper s sessions and phinuit was entirely suppressed. sources: piper, alta c. the life and work of mrs. piper. london: k. paul, trench, trubner& co. ltd, 1929. sage, m. mrs. piper and the society for psychical research. new york: scott-thaw, 1904. phoenix, william a direct voice medium of glasgow, scotland, who attempted feats of xenoglossia. spiritualist sir arthur conan doyle, never known as a qualified observer of mediumistic phenomena, had a number of sittings with him and thought highly of his powers. however, phoenix was later demonstrated to have

onora or leonore? a note on mrs. piper s first name. journal of the american society for psychical research 82, no. 3 (july 1988. piper, alta l. the life and work of mrs. piper. london: kegan paul, 1929. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. robbins, anne manning. both sides of the veil: a personal experience. boston: sherman& french, 1909. sage, m. mrs. piper and the society for psychical research. london, 1903. salter, w. h. trance mediumship: an introductory study of mrs. piper and mrs. leonard. london: society for psychical research, 1950. pk initialism for psychokinesis, the ability to move objects at a distance by mental power (see also movement) pkmb initialism for psychokinetic metal-bending, the claimed paranormal bending or

ram, kootenay bay, british columbia, canada. swami radha (born ursula sylvia hellman) was born march 20, 1911, in germany and demonstrated psychic ability when only a child. she was widowed twice during world war ii and emigrated to canada, in an effort to forget the horrors of the nazi regime. hellman felt a strong urge for spiritual fulfillment, and during meditation she had a vision of a hindu sage. a few days later, while looking at books in a montreal store, she saw a photograph of the hindu sage she had seen in meditation. his name was swami sivananda saraswati, a famous yogi with an ashram at rishikesh, india, in the foothills of the himalayas. hellman wrote to swami sivananda and received a reply asking her to come home to india. with some considerable sacrifices, she finished up h

FAUST

ife, 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 wretched heart with ecstasy? unveiling with mysterious potency the powers of nature round about me here? am i a god? all grows so clear to me! in these pure lineaments i see creative nature s self before my soul appear. now first i understand what he, the sage, has said: the world of spirits is not shut away; thy sense is closed, thy heart is dead! up, student! bathe without dismay thy earthly breast in morning-red" he contemplates the sign. into the whole how all things blend, each in the other working, living! how heavenly powers ascend, descend, each unto each the golden vessels giving! on pinions fragrant blessings bringing, from heaven through

s 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! my friend, the ages of aforetime are to us a book of seven seals. what you call spirit of the ages is after all the spirit of those sages in which the mirrored age itself reveals. then, truly, that is oft a sorry sight to see! i vow, men do but glance at it, then ru

no one of his feelings or of church bereave. margaret that s not enough. we must believe! faust must we? margaret ah, could i but impress you, henry dear! the holy sacraments you also don t revere. faust i do revere them. margaret but without desire, alas! it s long since you confessed or went to mass. do you believe in god? faust my darling, who dare say: i believe in god? you may ask priest or sage, and you ll receive what only seems to mock and stay the asker. margaret so you don t believe? faust sweet vision, don t misunderstand me now! who dare name him? and who avow: i believe in him? who feels and would have hardihood to say: i don t believe in him? the all- enfolder, the all-upholder, enfolds, upholds he not you, me, himself? do not the heavens over-arch us yonder? does not the ea

ach what will befit; whence it may come, no soldier cares a whit. mephistopheles perhaps you think i m trying to betray you; well, here s the astrologer; ask him, i pray you. circle on circle, hour and house he knows. tell us then what the heavenly aspect shows. murmurs. two rogues- each to the other knowndreamer and fool- so near the thronean ancient ditty- worn and weakthe fool will prompt- the sage will speakastrologer [mephistopheles prompting him. the sun himself is gold of purest ray, the herald mercury serves for love and pay; dame venus has bewitched you all, for she, in youth and age, looks on you lovingly. chaste luna has her humours whimsical; the strength of mars, though striking not, threats all; and jupiter is still the fairest star. saturn is great, small to our eyes and far

freed their darling sister from base robbers greed. the robbers, wonted not to be subdued, took heart and in a storm of rage pursued. brothers and sister, speeding on their way, were checked by swamps that near eleusis lay; the brothers waded, but i splashed, swam over; then off she sprang, she stroked and pressed me on my wet mane, thanked and caressed me sweetly self-conscious, affectionate and sage. how charming was she! young, the joy of age! faust just ten years old! chiron the doctors of philology have fooled you like themselves, i see. peculiar is it with a mythologic dame; the poet brings her, as he needs, to fame; she never grows adult and never old, always of appetizing mould, ravished when young, still wooed long past her prime. enough, the poet is not bound by time. faust then

i do not like to venture on this matter. but i ll tell you quite confidentially: i ve tracked two sages whom i ve overheard say nature! nature- twas their only word. i will not part me from them, seeing that they must know this earthly be-ing; and in the end i ll doubtless learn whither most wisely i m to turn. mephistopheles accomplish that in your own way. wherever ghosts may be appearing, the sage finds welcome and a hearing; and that his art and favour may elate, a dozen new ghosts he ll at once create. you ll not gain sense, except you err and stray! you ll come to birth? do it in your own way! homunculus good counsel, though, a man should never scout. mephistopheles proceed, then, and we ll see how things turn out. they separate. anaxagoras [to thales. you will not let your rigid mi

s that my ear has heard? how quick with wrath my inmost heart is stirred! these creatures would be gods by sheer endeavour, yet damned to be like their own selves forever. in days of old i could divinely rest, yet i was oft impelled to aid the best, but when at last i saw what they had done, twas quite as if i had not counselled one. thales yet people trust you, greybeard, ocean seer; you are the sage; oh, drive us not from here! gaze on this flame, like to a man, indeed; your counsel only will it hear and heed. nereus counsel! with men has counsel once availed? vain are shrewd warnings to a fast-closed ear. oft as their deeds proved, men have grimly failed; self-willed are they still as they always were. how i warned paris with a father s trust before another s wife ensnared his lust! upo

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

2 2:e 8% 2 f# chakra system the kundalini, as chitshakti (the energy of consciousness, awakens and ascends the chakric tree, opening the chakric lotuses along the sushumna on her way to unite with her husband shiva in the ajna chakra at the forehead. the ascent by the kundalini is also called the satchakrabheda, the piercing of the six centers. in the chintamanistava, attributed to the incarnate sage sri shankaracharya, it says: this family woman (kundalini, entering the royal road (shushumna, central column of the tree, taking rest at intervals in the secret places (chakras, sefiroth, embraces the supreme spouse (in the ajna chakra, forehead center) and makes the nectar to flow (in the sahasrara chakra, sefirah crown/above. 39 the ascent of the tree of life by the shekhinah is called sha

rdi sai baba (d.1918) and satya sai baba (1925- present. they assign such status as well as to incarnations of the divine mother i.e. the goddess, such as saradamani devi (1853- 1920, anandamayi ma (1896-1982, amritanandamayi ma (1953-present, known widely as ammachi, and others. buddhism provides detailed descriptions of the incarnations of the buddha, and of the one to come called maitreya. the sage lao tze, to whom is ascribed the tao-te ching, was the revered divine incarnation who sired the development of taoism. and zoroaster' 8: h" 2: 2 2:e 8% was the messianic wellspring who transmitted the zend avesta and originated the tradition passed down through the farsis. in studying the lives of these many diverse messiahs, one notices the many instances where they persevered through challe

ized by unconditional love and surrender to one s small face chosen ideal, intimacy, compassion, sense of beauty, ritual, and mental renunciation. by far the most common meditative practices in small face yoga in all mystical traditions involve root mantra, visualizations, and often breathing exercises. so remember (dikhr) the name of allah and devote thyself with a complete devotion. 1 the great sage of arunachala sri ramana maharshi2 taught: the eternal, unbroken, natural state of abiding in the self is jnana [knowledge of the ayn. to abide in the self, you must love the self. since god is verily the self, love of the self is love of god and that is bhakti [devotion to one small face. jnana and bhakti are thus ultimately one and the same. 3 ,0' the tree of life and divine names are two d

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

nd so on. it is clear that logifer is one of those who ought to heed the warning of merlin and not attempt to discuss things which are beyond him. in these seven or eight opening pages of dialogue in de umbris idearum, written in paris before coming to england, we already have the outline which the dialogues to be written in england will follow, both as to dramatis personae and as to imagery. the sage 1 ibid, pp. 8-9. 3 ibid, p. 9. 3 ibid, p. 14. 193 giordano bruno: first visit to paris who expounds the new copernican philosophy in the dialogues published in england is called either filoteo or teofilo, and stands for the nolan himself; he has both admiring disciples and criticising opponents, pedants who attack him. the pervading imagery of the dialogues published in england is already pre

FRATER TENEBROUS CULTS OF CTHULHU

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 most important of these imaginary

FREEMASONS SATANISM AND SYMBOLISM

ng within occult sources "vulcan was a sun deity who was associated with fire, thunderbolts and light. the festival in honor of him was called the vulcania in which human sacrifices were offered [percival george woodcock, short dictionary of mythology, new york, philosophical library, p. 152 "according to diel, he bears a family relationship to the christian devil [j.e. cirlot, translated by jack sage, a dictionary of symbols, new york, dorset press, 1991, p. 362 "it is fascinating to know that he married venus, another name for lucifer or the devil [woodcock, op. cit, p. 150-151; emphasis added] manly p. hall tells the mason that he can have the seething energies of lucifer in his hands, and then tells him to follow in the footsteps of the "christian devil" to whom "human sacrifices" are

FULL MOON RITUALS

g in him, to keep my head and wits about me, and to have the patience and balance i will sorely need to have both boys at home. thank you" smiling at her friends, suz steps back to await..morgan, impressed beyond words (as always) at the amount of time and thought that red deer has put into this month's working, steps forward from her place in the circle and lays a spray of some of her home-grown sage upon the altar. an herb of jupiter, whose energies morgan has been working with of late, it seems to be the perfect offering. she closes her eyes against the awe-inspiring tableau before her and stands, sensing the powerful magickal energies that have breathed strong life into this room. finally she speaks softly "mother, father, now more than ever i need the strength you continue to give me

as born. there are no promises in life except that we may live it" the acorns hold his awareness long. this path is private, yet he smiles openly at sus before moving to her newly woven web. from which hooves and antlers flash "you have asked closer commune with the lord of the hunt. thus are you given that opportunity. remember that a good teacher finds learning in another's instruction" and the sage. aromatic, pungent, resilient- prospering in the garden of a strong woman "tend this well, dear morgan. as your sage expands its reach, so may you" over the bloodstone. blue, moons and medicine; healing "jess, our energy she has, and you may be the envoy of her spirits" finally, to the newly sprouted one. green and growth, durability and reliance- and the potted one seems to glow "dearest lyn

FULLER J F C SECRET WISDOM OF THE QABALAH

versal life; a principle as to which philosophy declares we know not the name, and which, for that reason, it designates by the simple appellation tao. tao manifested itself in heaven and earth, with which it is, so to say, one. 43 another writer says by the chinese, man is considered as a mikrokosm, the universe is man on a large scale. human reason is the reason of the universe the holy-man, or sage by eminence, is like the great pinnacle and spirit. he is the first of all beings. his spirit is one with the heavens, the master work of the supreme reason, being perfectly unique. 44 these resemblances- and scores of others could be cited- are not fortuitous, neither is it possible that they should have originated from one source, one human philosophical doctrine. the truth is that they are

GILBERT THE MAGICAL MASON

ter is possessed of more knowledge of nature's laws, and has more powerful faculties than you yet possess. it is a folly to think that any finality of science has been reached by modern thought; it is equally a folly to think that no knowledge once common to the learned has ever lapsed. many a vanished age, and many a great civilisation has practised in common life deeds to us unknown; and many a sage of ancient india and egypt could beat our modern scientists in super255 normal exhibitions. where is now the tyrian purple? where is now in england the man who can walk the water? or breathe fresh life into one recendy dead? or deliver one obsessed? yet these deeds were not miracles- they were no interposition either of tetra255 grammaton, nor of the logos; they were the deeds of human beings

, andlesmysteresde mithra1913. cumont was a professor at the university of ghent. a summary of recent discoveries and opinions has been written by f. legge, and also a valuable essay by h. stuart jones.itwas generally stated that the worship of mithra originated246themagical masonfrom zend, iranian or persian mazdeism, a religion founded by zoroaster, also called zarathrustra, who was an inspired sage about whom nothing definite is known,butit is considered that he flourished about 700b.c.theavesta or zendavesta is the sacred volume associated with this religion. modern researches have led to the opinion that the cult of mithras as a sun god must have preceded the foundation of the zoroastrian religion by many hundred years, even before the aryan race separated into western and indian bran

vision after death. according to the rosicrucian mystic, eliphaz levi, blood is the first incarnation of the universal fluidic force, it is the vital light materialised: itsbirth(within the embryo) is nature's chief marvel, it is the universal proteus, for it is in a state of constant change: blood is the great arcanum of life; from a mother's blood is formed the perfect body ofherchild. a hindoo sage said 'blood contains all the mysterious secrets of existence, so it would be profaning the work of the creator to feed uponit, hence so many hindoos are vegetarians. moses, the jewish lawgiver, also forbade the use of blood as food 'for the blood is the life: see levit.iii,17 and vii, 26, anddeut,xii,16,23.inthe koran we read at xciv, 2, that god formed the first man from clotted blood- query

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

les an hour in equatorial rotation, and more than 66,000 miles an hour in orbit 13. the wobble of a deformed planet all this circular motion, of course, generates immense centrifugal forces and these, as sir isaac newton demonstrated in the seventeenth century, 9 berossus, fragments. 10 skyglobe 3.6. 11 roberta s. sklower, predicting planetary positions, appendix to frank waters, mexico mystique, sage books, chicago, 1975, p. 285ff. 12 earth in upheaval, p. 138. 13 biblical flood and the ice epoch, p. 49. graham hancock fingerprints of the gods 227 cause the earth s paper bag to bulge outwards at the equator. the corollary is a flattening at the poles. in consequence, our planet deviates slightly from the form of a perfect sphere and is more accurately described as an oblate spheroid. its

s imposing monument, almost 200 feet tall, was dated to approximately 2650 bc. it stood within its own compound, surrounded by an elegant enclosure wall, and was reckoned by archaeologists to be the earliest massive construction of stone ever attempted by humanity.15 tradition had it that its architect was the legendary imhotep, great of magic, a high priest of heliopolis, whose other titles were sage, sorcerer, astronomer and doctor.16 15 humanity.15 tradition had it that its architect was the legendary imhotep, great of magic, a high priest of heliopolis, whose other titles were sage, sorcerer, astronomer and doctor.16 16 ibid, p. 158. graham hancock fingerprints of the gods 351 saqqara. we shall have more to say about the step-pyramid and its builder in a later chapter, but on this occa

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

. but when he came to the dwelling of two dwarfs, fialar and galar (ohg. filheri, kalheri, they slew him, and let his blood run into two vats and a cauldron, which last was named o^hroerir, and the vats son and bo'sn. then the dwarfs mixed the blood with honey, and of this was made a costly mead^ whereof whosoever tasted received the gift of poesy and wisdom: he became& shdld or ?k froecfa-maffr (sage. we came upon a trace of this barrel of blood and honey among the dwarfs, p. 468. fialar and galar tried to conceal the murder, giving out that kvasir had been choked by the fulness of his wisdom; but it was soon reported that they were in possession of his blood. in a quarrel they had with giant suttungr, they were forced to give up to him the precious mead, as composition for having killed

or what seems to have been the usage of our own antiquity, when kings, judges, priests, heroes and minstrels wore garland and fillet, and even the people's poets used to elect a king of theu- own' au] ui ou on coruiie les biaus discour' rcuars 1g77. 910 poetey. other tlie prowess of their arms, so shehperds and poets sang for the prize of poetrj. osinn wishes to sound the wisdom (or^speki) of the sage giant, ying]7orr that of the sage dwarf, the blind guest^ that of king heisrekr; then lays are sung and riddles propounded, vafj^ru^nir expressly stipulating' hof-si ve'sja vi^ scolom hollo 1, gestr, um ge'sspeki^ ssem. 33; they are to wager heads, as in the contests between cunning smiths or chess-players. lives are staked also in the wartburg war of minstrels' nu wirt gesungen ane vride. st

ften hear of three or nine muses, who resemble our wise women, norns and schopferins (shapers of destiny, and dwell 1 o'sinn himself; whose bhndness fits in with that of the ancient poets. the loss of ejes strengtheue the memory, it ieuds the capacity aud impulse to sing. saga. 911 beside springs or wells^ the cool flood well befits tlie swanwives, daughters of wish. 8aga can be no other than our sage (saw, tale, the' m^ere' of p. 897 personified and deifi^ed. our 13th cent, poets personify' aventiure' making a fyan aoentiure, like the norn, foot it overland to the minstrel's hut, knock and demand admission^ to this day, when people take turns in telling stories, they say' the marlein goes round from house to house' suchenwirth no. xxv describes an apparition of dame aventiure on a bloomin

on 'losino- one's shadow arrives to such as are studying the art of necromancy. when a class of students have made a certain progress in their mystic studies, they are obliged to run through a subterraneous hall, where the devil literally catches the hindmost in the race, unless he crosses the hall so speedily that the arch-enemy can only apprehend his shadow. in the latter case the person of the sage never after throws any shade, and those who have thus lost their shadow always prove the best magicians' the devil is cheated of his prey, and has to put up with the bare shadow, like the dishonest man in the sham penance (ra. 678 (see suppl- that significant norrland story of the giant wind and weather (p. 548, whose connexion with the devil is placed beyond a doubt by the observations on pp

m-wind, and the former with devil's buildings. as for giants, their whole being has most things in common with that of the devil. chapter xxxiv. magic. miracle (wundern^ is the salutary, magic (zaubern) tlie hurtful or unlawful, use of supernatural powers: miracle is divine, magic devilish; not till the gods were degraded and despised was magic imputed to them" beings midway betwixt them and man, sage giants, artful elves and dwarfs practise magic; only their skill seems more innate, stationary, not an acquired art. man can heal or poison, by directing natural forces to good or to evil; sometimes he even shares the gift of miracle, but when he pushes the beneficent exercise of his powers to the supernatural point, he learns to conjure. miracle is wrought by honest means, magic by unlawful;

iibergeben (you are not to imagine^ hans sachs calls an old sorceress by turns^ die alt unhuld' and' die weise frau' iv. 3, 32-3 (see suppl' vegius in the lex burg. 16, 3 and ohg. 1, 8 has been taken to mean magician; but, as the rubric' viator' in the last passage shews, it is one who fetches and carries, index, delator' of hke meaning are: xceiser manv, u-eise frau, kluge frau; on. visiudamadr, sage, natural philosopher, fornald. sog. 1, 5; serv. vietcht peritus, vietchtats -titsa veneficus -ca; pol. wieszczka sorceress, fortune-teller, wieszczyka night-hag, lamia; sloven, vezha witch. 3 analogous is the 0. fr. devin, divin, magician, diviner. witega. spa. galdor. 1035 inasmuch as spying is foreseeing and seeing, there is another word for conjuring that i can connect with it. without any

ter-hiume (oster-gloie, ms. 2, 6p) back to ostard, edstre, as the form of name can, like maihhime, be explained by the season of its blossoming; these maybells were oflered in sacrifice (p. 58, were borne by white-women (p. 963, and to heebs: time of culling. 1195 pick tliom before sunrise is recommended in sup. 1, 1075 (see suppl. flowers are a feminine adornment, young maidens twine the wreath, sage matrons cull the herb. marner says prettily, ms. 2, 174' ez riuchet (smells) als ein edel knit uz ciner megde hant' why should not the wise women of even our earliest eld have been skilled in herb-lore? it is ascribed to witches and old women still, and apparently it is not without a meaning that from healing herbs the witches select names for themselves or their admirer (p. 1063. all witches

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

f nature. the first way of think ing seems more congenial to the childhood of the world, it is all yeulx, des nues furent les pcnsees, du vent furent les allaines, des pierres furent les oz, du saint esprit fu la vie,l& clarte du moude signifie crist et sa creance. saichez que se il y a en 1 omme plus de limon de la terre, il sera paresceux en toutes manieres; et se il y a plus de la mer, il sera sage; et se il y a plus de soleil, il sera beau; et se il y a plus de nues, il sera pensis; et se il y a plus du vent, il sera ireux; et se il y a plus de pierre, il sera dur, avar et larron; et se il y a plus de saint esprit, il sera gracieux; et se il y a plus de la clarte du monde, il sera beaux et amez. these eight items are again somewhat different from the preceding, though six are the same:

le stands as king, and is the messenger of jove. in our beast-fables the raven seems to take upon him the parts both of wolf and of fox, uniting the greed of the one with the other s cunning. two ravens, huginn and muninn, are, like the two wolves, constant companions of cvsinn (p. 147; their names express power of thought and remembrance: they bring him tidings of all that happens. 3 compare the sage sparrow (sporr) of the norse king dag (yngl. saga 21, who gathers news for him out of all countries, and whose death he avenges by an invasion. those scouts of osinn seem to be alluded to in several stories, e.g, olaf tryggv. cap. 28, where screaming ravens testify that oftinn accepts the offering pre sented; and in nialss. 119 two ravens attend a traveller all day. in like manner st. gregory

ee-wolf) are confounded in popular belief; what is meant is the tiniest prettiest bird (see suppl. 1 meise, ohg. meisa, as. mase, nethl. meze, fr. mesange, o.fr. mesenge. 2 lith. zyle, zylele; pol. sikora, boh. sykora, kuss. zmika, sinitsa, slov. senitsa, serv. sienitsa. the lettic name maybe derivable, from sinnaht, the lith. from zynoti (scire, so that the full form would be sinnele, zynle, the sage knowing bird? the jay also is in lettic sihls. to the swed. lapps taitne signifies not only wood-pecker, but superstitious divination; tayetet is to understand. in view of that, our specht (woodpecker) seems to belong to a lost root spihan, spah, spahun, whence also spehon (explorare, and spahi (sapiens, prudens. mag. der lett. lit. gesellsch, mitau 1838. 6, 151. 684 teees and animals. reptil

nder world. from under each root gushes a miraculous spring, namely, by the heaven root ur&arbrunnr (p. 407, by the giants root mimisbrunnr, by the hell root hvergelrnir, i.e. the roaring (or the old) cauldron, olla stridens (p. 563. all these wellsprings are holy: at the ursar-well the ases and norns hold their council, the giants well is watched by a wise man mimir (p. 379, i know not whether a sage old giant himself or a hero, anyhow a semidivine being, or nearly so. every day the norns draw water from their well, to water the boughs of the ash: so holy is this water, that it imparts to anything that gets into the well the colour of the white of an egg; from the tree there trickles a bee-nourishing dew, named huntings/all (fall of honey. on its boughs, at its roots, animals sit or dart

a judge. so that both virtues and vices, like the daemon, take up their abode in men, and retire from them again. but such fancies were not far to seek, and even the elder poets make minne especially visit the heart of man, possess it, e.g. ms. 1, 26b( ach siieze minne, fiiege dich in ihr herze, und gib ir minnen muot! notice too the naive question the daughter puts to her mother, ms. 2, 260a: nu sage mir ob diu minne lebe und hie bi uns uf erde si, aid ob uns in den luften swebe (or hovers in the air above us? she has heard of higher beings, whom she imagines living in the air, as the heathen valkyrs glided through it. the mother answers, speaking of venus: si vert unsihtic (travels viewless) als ein geist si en hat niht ruowe (no rest) naht noch tac; conf. p. 456. in the gute frau 576: d

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ervous system carries and distributes to all parts of the body an intangible energy which vitalizes organs and cells of the body. it takes into consideration primarily the psychic side of man and the psychic cause and nature of disease and pain. health.(see disease. hermes trismegistus.rosicrucian records tell us that there actually was such a character as hermes or thoth. he was not a god, but a sage born in thebes in 1399 b.c. he received the appellation "thrice illustrious"(trismegistus) because he participated in the organization of the great mystery school, had the experience of seeing the illustrious amenhotep iv initiated as a grand master, and the honor of assisting in the initiation of the successor to amenhotep iv. the best known work attributed to hermes is the divine pymander

HANDBOOK OF EGYPTIAN MYTHOLOGY

spells in greek are populated by figures borrowed from egyptian, greek, and roman myth and aramaic and jewish religion. egypt was a cosmopolitan country, and the roman period was an age of religious synthesis. this is also apparent in the greek texts known as the hermetica.108 like the book of thoth, hermetic texts were usually in the form of a dialogue between a disciple and a deity or a revered sage. the deity is most commonly hermes, the greek god identified with thoth. some hermetica feature isis or asclepius, the greek god of medicine identified with the deified egyptian sage, imhotep. the instructing deity sometimes relates myths about the beginning or the end of the world. many spells in the magical papyri claim the power to summon visions of deities. in the hermetica, such visions

HELENA BLAVATSKY THE KEY TO THEOSOPHY

is on earth. then the soul is freed from the constraint of the body, and its nobler part is united to higher nature and becomes partaker in the wisdom and foreknowledge of the higher beings. page 9 the key to theosophy- hp blavatsky.txt real theosophy is, for the mystics, that state which apollonius of tyana was made to describe thus: i can see the present and the future as in a clear mirror. the sage need not wait for the vapors of the earth and the corruption of the air to foresee events the theoi, or gods, see the future; common men the present, sages that which is about to take place "the theosophy of the sages" he speaks of is well expressed in the assertion "the kingdom of god is within us" q. theosophy, then, is not, as held by some, a newly devised scheme? a. only ignorant people c

e reader his reasons for it. thus he says: the successive appearances upon the earth, or "descents into generation" of the tanhaically coherent parts (skandhas) of a certain being, are a succession of personalities. in each birth the personality differs from that of a previous or next succeeding birth. karma, the deus ex machina, masks (or shall we say reflects) itself now in the personality of a sage, again as an artisan, and so on throughout the string of births. but though personalities ever shift, the one line of life along which they are strung, like beads, runs unbroken; it is ever that particular line, never any other. it is therefore individual, an individual vital undulation, which began in nirvana, or the subjective side of nature, as the light or heat undulation through aether

ous substance from which the elements were evolved; which substance he calls pure gold, or summum materiae. this solvent, also called menstruum universale, possesses the power of removing all the seeds of disease out of the human body, of renewing youth, and prolonging life. such is the lapis philosophorum (philosopher's stone. alchemy first penetrated into europe through geber, the great arabian sage and philosopher, in the eighth century of our era; but it was known and practiced long ages ago in china and egypt. numerous papyri on alchemy, and other proofs that it was the favorite study of kings and priests, have been exhumed and preserved under the generic name of hermetic treatises. alchemy is studied under three distinct aspects, which admit of many different interpretations, viz: th

dhi "the basis of the cause" by the "taraka raja" yogis, and in the vedanta system corresponds to both the vij anamaya and anandamayakosha (the latter coming next to atma, and therefore being the vehicle of the universal spirit. buddhi alone could not be called a "causal body" but becomes one in conjunction with manas, the incarnating entity or ego. chela (sans) a disciple. the pupil of a guru or sage, the follower of some adept, or a school of philosophy. chr stos (gr) the early gnostic term for christ. this technical term was used in the fifth century bc by aeschylus, herodotus and others. the manteumata pythocresta, or the "oracles delivered by a pythian god" through a pythoness, are mentioned by the former (cho. 901, and pythocr stos is derived from chrao. chr sterion is not only "the

l refusal to "procreate" their species, and thus they "remained yogis" according to the legend. labro, st. a roman saint solemnly beatified a few years ago. his great holiness consisted in sitting at one of the gates of rome night and day for forty years, and remaining unwashed through the whole of that time, the result of which was that he was eaten by vermin to his bones. lao-tzu (chin) a great sage, saint, and philosopher, who preceded confucius. law of retribution (see karma. linga-shar ra (sans "astral body" i.e, the aerial symbol of the body. this term designates the doppelg nger, or the "astral body" of man or animal. it is the eidolon of the greeks, the vital and prototypal body, the reflection of the man of flesh. it is born before man and dies or fades out with the disappearance

a (sans) knowledge, or rather "wisdom-knowledge" vij ana (sans) one of five skandhas; meaning literally "mental powers (see skandhas) wisdom-religion the same as theosophy. the name given to the secret doctrine which underlies every exoteric scripture and religion. yoga (sans) a school of philosophy founded by pata jali, but which existed as a distinct teaching and system of life long before that sage. it is yaj avalkya, a famous and very ancient sage, to whom the white yajur-veda, the satapatha-brahmana and the brihak-aranyaka are attributed and who lived in pre-mahabharatean times, who is credited with inculcating the necessity and positive duty of religious meditation and retirement into the forests, and who, therefore, is believed to have originated the yoga doctrine. professor max m l

HINE P OVEN READY CHAOS

ive flashes of inspiration, and wild parties. she does get a little bitchy at times, but who doesn t? 26 phil hine discordian opening ritual by prince prance 1. clap x5 2. the erisian cross: light in my head fire in my genitals strength at my right side laughter at my left side love in my heart. 3. trace spiral pentagrams* at the 4 quarters& zenith. 4. face east: blessed apostle hung mung1, great sage of cathay, balance the hodge and podge and grant us equilibrium. 5. face south: blessed apostle van van mojo2, doctor of hoodoo and vexes, give us the voodoo power and confuse our enemies. 6. face west: blessed apostle sri syadasti3, patron of psychedelia, teach us the relative truth and blow our minds. 27 oven-ready chaos 7. face north: blessed apostle zarathud4, hard-nosed hermit, grant us

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

pproach to life. they would rub a special spice and herb mixture all over their lover's body in order to increase sexual excitement. there is no way now to know if their success was due to spicy, aromatic inhalation or spicy outer habitations. here is the lover's magical spice and herb mixture: one teaspoon powdered cumin, the greek and turkish spice; one teaspoon powdered mace; teaspoon powdered sage; teaspoon powdered thyme; a pinch of rosemary; teaspoon of powdered cloves; teaspoon of powdered nutmeg and a tablespoon of powdered ginger. grind them all together, and you have a very sexy spice. use all new spices. don't use anything you've got lying around the kitchen because that might impart something from a previous situation; also use new utensils. never mix anything else in the utens

INITIATION INTO HERMETICS

r to achieve extremely strong accumulations of power or perform tasks that are destined to produce not only a mental or astral influence but also a material one as well, for example creating elementaries, animation of paintings and other materialization phenomena, we use the compound fluid condenser consisting of the following herb extracts: archangelica officinalis (angelica, salvia officinalis (sage, line-tree flowers, cucumber skin, melon seed, acacia blossoms or leaves, chamomile flowers, lily flowers, leaves or roots, cinnamon flowers or bark, leaves of urtica dioica (nettle, leaves of mentha piperita (peppermint, poplar leaves, leaves or flowers of viola odorata (sweet violet, osier leaves or bark, green or dry tobacco. three kinds of preparation are important to know. the first and

IRISH WITCHCRAFT AND DEMONOLOGY

sters appointed to this duty were, kennedy of templepatrick, and patton of ballyclare, who reported to the next meeting that they had kept the fast at carnmoney, but with what result is not stated. mr. shaw died about two months later. most wonderful and unpleasant were the bodily contortions that an irish gentleman suffered, as the result of not having employed a woman who to the useful trade of sage-femme added the mischievous one of witch--it is quite conceivable that a country midwife, with some little knowledge of medicine and the use of simples, would be classed in popular opinion amongst those who had power above the average "in ireland there was one thomas moor, who had his wife brought to bed of a child, and not having made use of her former p. 161 midwife, who was mal fam, she wa

ISIS UNVEILED

in his 'spirit-guide' he will allow himself to be ruled by the latter, not by the rules^ the sanctuary. a medium of olden times, like the modem 'medium' was subject to be entranced at the will and pleasure of the 'power' which controlled him; therefore, he could not well have been entrusted with the awful secrets of the final initiation "never to be re- vealed under the penalty of death" the old sage, in unguarded mo- ments of' spiritual inspiration' revealed that which he had never learned; and was therefore put to death as an atheist. how then, with such an instance as that of socrates in relation to the visions and spiritual wonders at the epoptai of the inner temple, can any one assert that these aeers, tbeur^ts, and thaumaturgists were all 'spirit-mediums? neither pythagoras, plato

erial and fatal forces" says jacouiot" correct as may be this latter quotation from kapua, it demands a few words of exidaoation. jacolliot repeatedly compares kapila and veda-vyftsa with pyrrho and littr. we have nothing against such a comparison with the greek philosopher, but we must decidedly object to any with the french comtist; we find it an unmerited fling at the memory of the great aryan sage. nowhere does this prolific writer state the repudiation by either ancient or modem brahmanas erf god the 'unknown' universal spirit; nor does any other orientalist accuse the hindqs of the same, however perverted the general deductions of our savants about buddhistic atheism. on the contrary, jacouiot states more than once that the learned pandits and educated br&hmanaa have never shared the

followed both; and how great and renowned were his mi- raculous works in comparison with those of the alleged founder of christianity, as the kabalists claim, we have history again, and justin martyr, to corroborate* like buddha and jesus, apouonius was the uncompromiong enemy of au outward show of piety, all display of useless religious coemonies and hypocrisy. if, uke the christian savior, the sage of l^ana had by preference sought the companionship of the poor and humble; and if instead of dying comfortably, at over one hundred years of age, he had been a voluntary martyr, proclaiming divine truth from a cross" his the hero, vbo preferred ev n to riak dmtb, rather than withhold lome truth* which be bdieved would benefit biunanitr. we prefer strauss, who openly nunca him am im- postor a

f buddha. his life is spotless. his constant heroism equals his conviction. he is the perfect model of all the virtues he preaches; his abn^ation, his chari, his unalterable sweetness of disposition, do not fail him for one instant; he abandoned, at the age of twenty-nine, his father's court to become a monk and a beggar. and when he dies in the arms of his disciples, it is with the serenity of a sage who practised virtue all his life, and vbo dies convinced of having found the truth^ this deserved panqqrnc, fdiich occasioned des mousseaux's wrath, is no stronger than the one which i^boulaye himself pronounced "it is more than difficult" wrote the latter "to understand how men not assisted by revelation could have soared so high and approached so near the truth* curious that there should b

nt philosophies that the religion preadied by jesus can be understood. it is uirough i^thagoras, confucius, and plato, that we can comprehend the idea which underlies the term 'father' in the nea tea- tatneru. plato's ideal of the deity, whom he terms the one everlasting, invisible god, the fashioner and father of all things" is rather the 'father' of jesus. this divine being, of whom the grecian sage says that he can neither be envious nor the originator of evil, for he can pro- duce nothing but what is good and just" is certainly not the mosaic jehovah, the "jealous god" but the god of jesus, who "alone b good" fie extols his all-embracing, divine power* and his omnipotence, but at the same time intimates that, as he is unchangeable. be can never desire to change his laws, t. e, to extir

JASMUHEEN THE FOOD OF GODS

l 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 our cells are filled with toxicity from the swallowing and storing of

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

n outline of the foregoing particulars may be seen. the account of the signor gualdi will also be met with in les memoires historiques for the year 1687, tome i. p. 365. the chief particulars of our own narrative are extracted from an old book in our collection treating of well-attested relations of the sages, and of life protracted by their art for several centuries: hermippus redivivus; or, the sage s triumph over old age and the grave. london, second edition, much enlarged. printed for j. nourse, at the lamb, against catherine street in the strand, in the year 1749" signor gualdi. 31 and thus much for the history of signor gualdi, who was suspected to be a rosicrucian. we shall have further interesting notices of these unaccountable people as we proceed. the egyptian eve trampling the d

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

ry: from the golden age of spain to modern times (new york: new york university press, 2005. neoplatonism and jewish thought, edited by lenn e. goodman (albany: state university of new york press, 1992- dillon, john m. gsolomon ibn gabirol fs doctrine of intelligible matter h- mathis, c. k. gparallel structures in the metaphysics of iamblichus and ibn gabirol h- mcginn, bernard. gibn gabirol: the sage among schoolmen h ii. judah halevi fs principal work, kuzari (or cuzari, has been put into english a few times, but not all versions include the commentary on sefer yezirah. two that do are. hirschfeld, hartwig. the book of kuzari. new york: pardes publishing house, 1905; rpt 1946; rpt new york: schocken books 1964. the commentary on sefer yezirah is in 4:25. korobkin, n. daniel. the kuzari:

KETAB E SIYAH

at you have spoken thus. satanael is the best of my sons. 16 none is nobler, brighter or braver than this one accused of terrible crime by the report of your own tongue. above all does he cherish his father and better than any other son does he love with his golden heart. of all brothers, too, is he the best, guiding his younger brethren to virtue and nought but virtue, the truest virtue, in both sage instruction and example, nurturing them as a second father. o my face is stained with tears at your words! i tell you, gabriel, your words are too hasty and without due thought have you accused the innocent, nay, the most pure and perfect that might be found. you have, and in my great and fullest wisdom i know not how this has come to pass, misread your brother's speech and wronged him, mista

that you have spoken thus. satanael is the best of my sons. none is nobler, brighter or braver than this one accused of terrible crime by the report of your own tongue. above all does he cherish his father and better than any other son does he love with his golden heart. of all brothers, too, is he the best, guiding his younger brethren to virtue and nought but virtue, the truest virtue, in both sage instruction and example, nurturing them as a second father. o my face is stained with tears at your words! i tell you, my sons, your words are too hasty and without due thought have you accused the innocent, nay, the most pure and perfect that might be found. you have, and in my great and fullest wisdom i know not how this has come to pass, misread your brother's speech and wronged him, mista

that you have spoken thus. satanael is the best of my sons. none is nobler, brighter or braver than this one accused of terrible crime by the report of your own tongue. above all does he cherish his father and better than any other son does he love with his golden heart. of all brothers, too, is he the best, guiding his younger brethren to virtue and nought but virtue, the truest virtue, in both sage instruction and example, nurturing them as a second father. o my face is stained with tears at your words! i tell you, gabriel, your words are too hasty and without due thought have you accused the innocent, nay, the most pure and perfect that might be found. you have, and in my great and fullest wisdom i know not how this has come to pass, misread your brother's speech and wronged him, mista

that you have spoken thus. satanael is the best of my sons. none is nobler, brighter or braver than this one accused of terrible crime by the report of your own tongue. above all does he cherish his father and better than any other son does he love with his golden heart. of all brothers, too, is he the best, guiding his younger brethren to virtue and nought but virtue, the truest virtue, in both sage instruction and example, nurturing them as a second father. o my face is stained with tears at your words! i tell you, my sons, your words are too hasty and without due thought have you accused the innocent, nay, the most pure and perfect that might be found. you have, and in my great and fullest wisdom i know not how this has come to pass, misread your brother's speech and wronged him, mista

ce and, turning to face the one that came upon me, beheld aset, shedim seeress, companion of my true ambition. in a voice of gentle laughter, belying ancient and most sure wisdom, she hailed me by the swelling waters, resounding their frothing roar about the cavern, her voice of power carrying, winged, above the din of the leaping waves "lord satan, commander of our hearts, chadel has missed your sage instruction, now, as the moon has waxed and waned in your absence from the city of your founding. its people knowing not of what befell you, 129 your presence amongst us, comforting, like a bubble, borne on breezes, in an instant denied us, vanishing. by such sudden disappearance were we confounded, the shedim, our leader departed; his people ignorant of his fate and circumstance. all chadel

founding. its people knowing not of what befell you, 129 your presence amongst us, comforting, like a bubble, borne on breezes, in an instant denied us, vanishing. by such sudden disappearance were we confounded, the shedim, our leader departed; his people ignorant of his fate and circumstance. all chadel was in uproar, unknowing of which path to puruse or forsake. sorely indeed did we miss your sage guidance and were afeared of the future that you had taught us to love. from the high gates of the city, sent forth were searchers by the anguished shedim to find their most glorious leader in the darkness of the lower earth. for four weeks have they searched these caverns, crying out your great name in each grotto, one by one, despondent, returning to the walls of chadel in defeat. the last

shedim "once were our hearts made to quail, their beat unsteadied by our fear as our most noble teacher passed from our midst. in fright did we seek him willy-nilly, running hither-thither amongst the darknesses, 133 seeking him with shouts and cries, yet we found him not and were yet empty. it was as though part of ourselves had been stolen, the love we gave to the one that steers our fate. his sage guidance, his great vision were lost to us and we became weak and blind without them. black despair grasped with chill fingers our souls, seizing to himself our strength and leaving the shedim, noble disciples of satan, bereft, hopeless, and in grief we retired to chadel's high walls, abandoning in the darkness what light we had. yet one alone of the shedim was strong in defeat, seeking when

LAITMAN M BASIC CONCEPTS IN KABBALAH

adiness, and on the purity of one s soul. however, during one s studies one utters the names of the sefirot, the worlds, and the spiritual actions connected to one s soul. thus, the soul receives micro-doses of light from the outside, a light that gradually purifies the soul and prepares it to receive spiritual energy and delight. 26 c h a p t e r 3 t h e g i v i n g o f k a b b a l a h the great sage, rabbi akiva (1st century ce) said: love thy neighbor as thyself is the comprehensive rule of all the spiritual laws. as we know, the term comprehensive points to the sum of its constituents. therefore, when rabbi akiva speaks about love for our neighbor (one of many spiritual laws, about our duties with regard to society and even to the creator as the comprehensive law, he implies that all t

points to the sum of its constituents. therefore, when rabbi akiva speaks about love for our neighbor (one of many spiritual laws, about our duties with regard to society and even to the creator as the comprehensive law, he implies that all the other laws are mere constituents of this rule. however, when we try to find an explanation for this, we are met with an even more unusual statement by the sage, hillel. when his disciple asked him to teach him the entire wisdom of kabbalah while standing on one foot, hillel replied: anything that you hate, do not do to others! hillel s answer teaches us that the whole purpose, indeed the reason for the existence of kabbalah, is to clarify and fulfill a single law: love thy neighbor as thyself. yet, how can i love another as myself? loving others as

laws under changing social circumstances, we are able to correct ourselves effectively and in the right direction. now we can understand hillel s answer to his disciple: the main thing is to love your neighbor, the rest are merely subsidiary laws, including those pertaining to our relations with the creator. in fact, one cannot merge with him prior to attaining love for others. hence, the ancient sage pointed to love thy neighbor as the safest and quickest means to master kabbalah. now imagine a nation with a population of millions in which every member lovingly and unreservedly aspired to help every other member of society and satisfied their every need. clearly, not a single person of that society would need to worry about him or herself or fear the future. indeed, millions of loving peo

are of them. however, since the nation would depend on its members, a breach in the obligation would create a vacuum in society because someone would remain without help. the bigger the number of violators, the more the rule that every member of society is obliged to observe would be breached. all are responsible for one another, both for observing the laws and for violating them. another ancient sage, elazar, the son of rashbi (rabbi shimon bar-yochai, the author of the zohar, has an even greater surprise for us. he says that not only every nation, but all of humanity, every living being, is responsible for each other. elazar states that all nations will have to observe this rule, and in so doing the entire world will be corrected. the world cannot be completely corrected and elevated unl

LAITMAN M KABBALAH REVEALED

town was in need of spiritual teachers. needless to say, he promised rabbi yosi that all his personal and educational needs would be generously cared for. to the merchant s great surprise, rabbi yosi declined resolutely, stating that under no circumstances would he move to a place where there were no other sages. the dismayed merchant tried to argue and suggested that rabbi yosi was the greatest sage of the generation and that he didn t need to learn from anyone. in addition, said the merchant, by moving to our town and teaching our people, you would be doing a great spiritual service, since here there is already a great number of sages, and our town hasn t any. this would be a significant contribution to the spirituality of the whole generation. would the great rabbi at least consider my

one. in addition, said the merchant, by moving to our town and teaching our people, you would be doing a great spiritual service, since here there is already a great number of sages, and our town hasn t any. this would be a significant contribution to the spirituality of the whole generation. would the great rabbi at least consider my offer? to that, rabbi yosi resolutely replied: even the wisest sage will soon become unwise when dwelling among unwise people. it is not that rabbi yosi didn t want to help the merchant s townsmen; he simply knew that without a supportive environment, he would lose doubly x failing to enlighten his students, and losing his own spiritual degree. 142 kabbalah revealed no anarchists the previous section may lead you to think that kabbalists are anarchists who ar

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

will it is as if a new individual is born. this is how we can understand the concept of the circulation of souls, that is, with each new thought and desire a person is born anew, because the desire is new. thus, if the desire of the individual is animalistic, then it is said that one s soul has become enclothed in an animal. but if the desire is elevated, then it is said that the person became a sage. only in this manner should one understand the circulation of souls. the individual is capable of clearly perceiving within himself how contradictory his opinions and desires may be at various times, as if the individual were not one, but several different people. but every time a person experiences certain desires, if these desires are truly strong, that person cannot imagine that there migh

and corrects them, thus helping the rest to gain the ability to be engaged in conscious spiritual work sometime in the future. if an ordinary person can in any way aid the kabbalist, even by performing purely mechanical tasks, that person thereby allows the kabbalist to include his or her personal desires in the correction that the kabbalist makes. hence, it is said in the talmud that "serving a sage is more useful for a disciple than learning from one" the learning process entails egoism and employs our earthly reason, while the service of a sage originates in one s faith in the sage s greatness, a feeling that a student cannot perceive. therefore, the student s service is much closer in essence to the spiritual qualities, and consequently is preferable for the disciple. as a result, the

LAITMAN M THE KABBALAH EXPERIENCE

lf. but man cannot receive such pleasures directly, so pharaoh takes man toward spirituality, study and labor. when one finally receives the upper feeling, pharaoh comes and takes man s attainments through the alien thoughts that are sent him. q: how does it happen? a: after the attainment, there suddenly appears a thought to use what one has attained for oneself, such as to enjoy the status of a sage, or a kabbalist, draw people near or drive them away, gain respect, influence, etc. by so doing, pharaoh takes for himself all the spirituality that t h e d e s i r e f o r p l e a s u r e: d i s c o v e r y a n d c o r r e c t i o n 211 one has worked so hard to attain, through the vessel of faith above reason, and into his own private vessel of joy. what benefit does this offer us, then? it

LAITMAN M THE PATH OF KABBALAH

o go through spiritual development will feel at some point the sensation of ignobility, weakness, egoism, and the vileness of their own desires. after we experience these feelings, we can no longer be proud of ourselves, since we begin to see that everything we receive comes from the creator. that is why a kabbalah teacher is a modest person who lives a daily life just like every one of us, not a sage who is disconnected from this world. that is why neither a kabbalistic teacher nor his students are arrogant; they do not force their ideas on others, nor do they preach. the purpose of the rabbi is to turn the student toward the creator in every single matter, not toward himself. in all other methods, even when they pretend to be kabbalists, students begin to feel awe toward the teacher, not

of reincarnations. he not only saw the entire picture of the cycle of correction of souls, but was also given permission to describe it. the only sign by which it is possible to determine if one is permitted to study kabbalah is the genuine desire for spirituality. studying the kabbalah is not meant to be used for any magic or witchcraft; it is also not intended to turn one into a great rabbi or sage. its purpose is to promote one s spiritual development and attain the upper worlds through hard labor. the consequences of our efforts will be measured by our ability to dedicate our every ambition to bestowal upon the creator. when speaking of physical performance of mitzvot, it is important to mention that it can only be performed in this world, because that is where we perform physical act

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

rchief from his eyes. if at any time subsequent to that the candidate should wish to withdraw he is of course nevertheless bound by the oath of secrecy which he has taken. 478. the h c g typifies the state of mental darkness of the candidate. the man in the street thinks that he sees and knows, but the candidate must now realize that that is not so. he begins to understand the words of an ancient sage, who said that when it is day with ordinary men it is night to the wise, but when it is night to ordinary men it is day to the wise. what looks to men in the world like light and knowledge, he sees to be ignorance and darkness; and where all is dark to them, he sees. it seems sad that so little of the true knowledge vital to the well-being and progress of the human soul is taught in our schoo

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

only) years to voluntary poverty, during which time they were also compelled to a rigorous silence. the scholars were divided into exoterics and esoterics. this distinction was borrowed by pythagoras from the egyptian priests, who practised a similar mode of instruction. the exoteric scholars were those who attended the public assemblies, where general ethical instruc-tions were delivered by the sage. but only the esoterics constituted the true school, and these alone pythagoras called, says iamblichus, his companions and friends. before admission to the privileges of the school, the previous life and character of the candidate were rigidly scrutinized, and in the preparatory initiation secrecy was enjoined by an oath, and the severest trials of his fortitude and self-command were imposed

matic christianity (the merely physical form of the religion) and the spiritual christianity offered by the gnosis or wisdom. he makes it perfectly clear that by somatic christianity he means that faith which is based on the gospel history. he says of it: what better method could be devised to assist the masses? in dean inge s christian mysticism he is quoted as teaching that: 465. the gnostic or sage no longer needs the crucified christ. the eternal or spiritual gospel which is his possession shows clearly all things concerning the son of god himself both the mysteries shown by his words and the things of which his acts were the symbols origen regards the life, death and resurrection of christ as only one manifestation of a universal law, which was really enacted not in this fleeting worl

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

raphael was protecting tobias. raphael exiled asmodeus to upper egypt, where he was kept under restraint by another angel until he finally moved on to hell. in demonology, it is said that one must invoke asmodeus only when bareheaded, otherwise he will trick the caller. asmodeus is also in charge of gaming houses.asmodeus shows up in other writings, such as the devil on two sticks, by alain r. le sage, in which he is the central character. in jewish legend asmodeus is said to be the fatherin- law of the bar shalmon, who is a demon. and in the devil s own dear son, by james branch asmodeus (bridgeman art gallery) aurum solis 17 cabell,asmodeus is the son of sammael and lilith (who is adam s first wife. in the legends of solomon, asmodeus (also known as saturn, marcolf, or morolf) is held re

LIBER ALEPH

ontrol nature; and every profit of this sort released more energy, and enlarged the class of the learned, until, as it is this day, only a small proportion of any man.s work must needs go to the satisfaction of first will essential and common, the provision of shelter, food, and protection. verily, also thou seest many women made free to live as they will, even o the admiration and delight of the sage whose eye laugheth to contemplate mischief. thus the duty of every unit towards the whole is diminished, and also the necessity to conform with hose narrow laws which preserve primitive tribes in their struggle against environment. thus the state need suppress only such heresies as directly threaten its political stability, only such modes of life as work manifest and proven hurt to others, o

LIBER CCCXXXV ADONIS

our, and those i hardly touched. hermes. but why now? esarhaddon. i suppose i wasn.t hungry. hermes. diagnosis right; a simple case of loss of appetite! surely they tempted you with something else. esarhaddon. a few live lobsters broiled within their shells. i ate two only. hermes. that explains the tongue. now let me listen! liber cccxxxv 20 sound in heart and lung (and i should think so .twas a sage that sung .whom the gods love, love lobsters; they die young. and yet greater sage sublimely said .look not upon the lobster when it fs red. esarhaddon. a babylonish bard has said the same of wine. hermes. ah, wine now? out with it! die game! esarhaddon. by fin and tail of great oannes, i am the mere model of sobriety. hermes. what did you drink for dinner? esarhaddon. scarce a drop at any ti

LIBER CXCVII STORY OF SIR PALAMEDES

vainly fighting the waves,the leaves, and the snows, he is swept in the himalayas as by an avalanche into a valley where dwell certain ascetics, who pelt him with their eyeballs. x. seeking it as majesty, he chaseth an elephant in the indian jungle. the elephant escapeth; but he, led to trichinopoli by an indian lad, seeth an elephant forced to dance ungainly before the mahalingam. xi. a scythian sage declareth that it transcendeth reason. therefore sir palamede unreasonably decapitateth him. xii. an ancient hag prateth of it as evangelical. her he hewed in pieces. sir palamdes, the saracen knight vi xiii. at naples he thinketh of the beast as author of evil, because free of will. the beast, starting up, is slain by him with a poisoned arrow; but at the moment of its death it is reborn fro

an elephant to dance. so majesty to ridicule is turned. to other climes and men makes off that strong, persistent fool sir palamede the saracen. 26 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage .this beast is he of whom there spoke the prophets of the golden age .mark! all that mind is, he is not. sir palamede in bitter rage sterte up .is this the fool .od wot, to see the like of whom i came from castellated camelot. the sage with eyes of burning flame cried .is it not a miracle? ay! for with folly travelleth shame, and thereto at the end is hell believe! and why believe? because it

? ay! for with folly travelleth shame, and thereto at the end is hell believe! and why believe? because it is a thing impossible. sir palamede his pulses pause .it is not possible (quod he .that palamede is wroth, and draws sir palamedes, the saracen knight 27 his sword, decapitating thee. by parity of argument this deed of blood must surely be. with that he suddenly besprent all scythia with the sage.s blood, and laughting in his woe he went unto a further field and flood, aye guided by that wizard.s head, that like a windy moon did scud before him, winking eyes of red and snapping jaws of white: but then what cared for living or for dead sir palamede the saracen? 28 xii sir palamede the saracen follows the head to gloomy halls of sterile hate, with icy walls. a woman clucking like a hen

wood. sir palamede grows mighty wroth, and mutters maledictions rude, seeing his quarry far and loth and thieves despoiling all the bait. now, careless of the knightly oath, sir palamedes, the saracen knight 37 the sun pours down his eastern gate. the chase is over: see ye then, coursing afar, afoam at fate sir palamede the saracen! 38 xvii sir palamede hath told the tale of this misfortune to a sage, how all his ventures nought avail, and all his hopes dissolve in rage .now by thine holy beard. quoth he .and by thy venerable age i charge thee this my riddle ree. then said that gentle eremite .this task is easy unto me! know then the questing beast aright! one is the beast, the questing one: and one with one is two, sir knight! yet these are one in two, and none disjoins their substance (

or lungs nor lights nor hearts, but two in one and one in two. be he accursed that disparts them now, or seemeth so to do! him will i pile the curses on; him will i hand, or saw him through, or burn with fire, who doubts upon this doctrine, hotototon spells the holy word otototon. the poor sir palamedes quells his rising spleen; he doubts his ears .how may i catch the beast. he yells. the smiling sage rebukes his fears .tis easier than all, sir knight! by simple faith the beast appears. by simple faith, not heathen might, catch him, and thus achieve the quest. then quoth that melancholy wight .i will believe. the hermit blessed his convert: on the horizon appears the beast .to thee the rest. he cries, to urge the good knight on. but no! sir palamedes grips the hermit by the woebegone liber

hey multiply; the strong knight.s brain goes all a-swim, paced by that maddening minstrelsy, those dog-like demons hunting him. liber cxcvii 58 the last bar breaks; the steel will snaps; the black hordes riot in his brain; a thousand threatening thunder-claps smite him.insane.insane.insane! his muscles roar with senseless rage; the pale knight staggers, deathly sick; reels to the light that sorry sage, sir palamede the lunatick. 59 xxv a savage sea without a sail, grey gulphs and green a-glittering, rare snow that floats.a vestal veil upon the forehead of the spring. here in a plunging galleon sir palamede, a listless drone, drifts desperately on.and on. and on.with heart and eyes of stone. the deep-scarred brain of him is healed with wind and sea and star and sun, the assoiling grace that

but i am strong. he wrenched in vain; then.what is this? what wild, sharp strain smites on the air? the prison smashes. hark .tis the questing beast again! then as he rushes forth the note roars from that beast fs malignant throat with laughter, laughter, laughter, laughter! the wits of palamedes float sir palamedes, the saracen knight 75 in ecstasy of shame and rage .o thou. exclaims the baffled sage .how should i match thee? yet, i will so, though doomisday devour the age. weeping, and beating on his breast, gnashing his teeth, he still confessed the might of the dread oath that bound him: he would not yet give up the quest .nay! while i am. quoth he .though hell engulph me, though god mock me well, i follow as i sware; i follow, though it be unattainable. nay, more! because i may not wi

LIBER LXVII THE SWORD OF SONG

i got disgusted, called a parley (here comes a white-flag treachery) asked .is there anything you value, will hold to. he laughed .chase me, charlie. but seeing in his mind that i would no be so converted .shall you. he added .grope in utter dark? the book of acts and that of mark are now considered genuine. i snatch a testament, begin reading at random the first page. he stops me with a gesture sage .you must not think, because i say st. mark is genuine, i would lay such stress unjust upon its text, as base thereon opinion. next. i gave it up. he escaped. ah me! but do did christianity. as for a quiet talk on physics sane ac lente, i hear the british don spout sentiments more bovine than a sane yak250 ever would ruminate upon, half sabbatarian and half khakimaniac, built up from paul and

ds. at last i met a maniac with mild eyes full of love, and tresses blanched in those lonely wildernesses where he found wisdom, and long hands gentle, pale olive .gainst the sand.s amber and gold. at sight, i knew him; swifter than light i flashed, ran to him, and at his holy feet prostrated my head; then, all my being sated with love, cried .master! i must know. already i can love. e.en so. the sage saluted me ram, ram,9 lmba p av ki b i dam, jani yh sb se m.zikl kam he, vah zavaz, t.mhar nam istarae< me< sine se iloa he, hmare pas aap cele, hm dva$ ic a ke vaste deeternity, your holiness the guru swami* thus i studied with him till he told me bs. 10 he taught the a b c of yoga: i asked ik vaste,11 kya haega .12 in strange and painful attitud

s skilled to wake the elf of jest and mockery in a wink. i can dismiss with sneers as cheap as your this fabric of mine own, one banner of my mind o.erthrown just at my will. how true and deep is carroll47 when his alice cries .it.s nothing but a pack of cards. there.s the true refuge of the wise; to overthrow the temple guards, deny reality. and now (i.ll quote you scripture anyhow) what did the sage mean when he wrote (i am the devil when i quote .the mere terrestrial-minded man knows not the things of god, nor can their subtle meaning understand. a sage, i say, although he mentions perhaps the best of his inventions, god. for at first this practice tends to holy thoughts (the holy deeds precede success) and reverent gaze upon the ancient one of days, beyond which fancy lies the truth. t

. see caird.s .hegel. hegel knew how to defend himself, though. as goethe wrote of him. they thought the master too inclined to fuss and finick. the students. anger grew to frenzy paganinic* they vowed they.d make him rue his work in jena.s clinic. they came, the unholy crew, the mystic and the cynic: he had scoffed at god.s battue, the flood for mortal.s sin.icthyosaurian waterloo! they eyed the sage askew; they searched him through and through with violet rays actinic they asked him .wer bist du. he answered slowly .bin ich. 387. the fish.58.because of .cquj, which means fish, and very aptly symbolises christ. ring and book (the pope, ll. 89, 90. 395. dharma.59.consult the tripitaka. 409. i cannot trace the chain.60..how vain, indeed, are human calculations..the autobiography of a flea

have so suddenly risen from change and death to the unchangeable .child. answered gautama .your facts are wrong.you can hardly expect to make 1 feet. 2 this astonishing piece of bombastic drivel is verbatim from a note by s.l. mathers to the .kabbalah unveiled. correct deductions .yes, you can, if only your logical methods are unsound. that.s the christian way of getting truth .true. replied the sage .but precious little they get. learn, o mahabrahma (for i penetrate this disguise, that all existin things, even from thee unto this grain of sand, possess three characteristics. these are mutability, sorrow, and unsubstantiality .all right for the sand, but how about me? why, they define me as unchangeable .you can define a quirk as being a two-sided triangle. retorted the saviour .but that

LIBER XLI THIEN TAO

names of joshua and hezekiah add that of kwaw! for though he was a quarter of an hour late for the appointment, the hands went back on the dial of juju fs chronometer, so that no shadow of distrust or annoyance clouded the rapture of that supreme event. iii( gthe manifesting of simplicity. h) gwhat, h said juju, go great tao, do you recommend as a remedy for the ills of my unhappy country? h the sage replied as follows: go mighty and magniloquent daimio, your aristocracy is not an aristocracy because it is not an aristocracy. in vain you seek to alter this circumstance by paying the noxious vermin of the dai li pai pur to write fatuous falsehoods maintaining that your aristocracy is an aristocracy because it is an aristocracy. thien tao; or, the synagogue of satan 9 gas heracleitus overca

ot been wasted; at last that restless and hurried soul had found supreme repose. kwaw tapped the gong. gi have achieved my task, h said he to the obsequious major-domo, gi pray leave to retire from the presence. h gi beg your excellency to follow me, h replied the gorgeous functionary, ghis lordship has commanded me to see that your holiness is supplied with everything that you desire. h then the sage laughed aloud. 12 liber xli iv( gthings to be believed. h) six months passed by, and juju, stirring in his sleep, remembered the duties of politeness, and asked for kwaw. ghe is on your lordship fs estate at nikko, h the servants hastened to reply, gand he has turned the whole place completely upside down. millions of yen have been expended monthly; he has even mortgaged the very palace in wh

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

vengeance was impossible, since the site of the feast was a ggreat place of sanctuary. h fimafeng might mean something like ghurrying service. h see also eldir; lokasenna fimbuladjective meaning gmighty, h found only in mythological contexts. voluspa, stanza 60, refers to the ancient runes of fimbulty lr (mighty-god, who must be odin. stanzas 80 and 142 of havamal refer to a fimbulthulr, gmighty sage or poet, h who again is odin. grimnismal, stanza 27, has a list of mythological rivers, including fimbulthul (mighty-roar. the most important of the fimbul- words is fimbulvetr (mighty-winter, which is to occur at the onset of ragnarok. finally there is fimbulfambi, mentioned at the end of havamal, stanza 103: he is called fimbulfambi, who can say little, that is the nature of an unwise man

hapechanger) remains unknown. the section begins with a verse using language that could relate to the exchange of wisdom in sacral contexts and that is clearly anchored in the mythology. deities, themes, and concepts 211 this worn cross in lancashire, like many northern-english viking age sculptures, contains scenes from norse legend (axel poignant archive) it is time to recite at the seat of the sage by the well of urd: i saw and was silent, i saw and i considered, i listened to the speeches of men; i heard runes being judged, nor were they silent about counsels, at the hall of har, in the hall of har; i heard them say this. i have rendered the verb ylja as grecite, h although gchant h might be another acceptable translation. the noun i rendered with gsage, h thulr, is related; its cognat

MAGIC AND SPELLS

obscurity. why did h spend my fortune and my eyesight, and then-steal away to here, to grow wizened and ugly and bent? why? well, because i have true spellfire too, of course. come looking for me, and i will blast you to dust, and then lay waste to all your descendants, ancestors, and the realm you came from, every last tree and stone of it. why? well, it's what i usually do -baerendra riverhand, sage of spandeliyon as a standard action, she may expend these spellfire energy levels as a ranged touch attack (maximum range 400 feet, dealing 1d6 points of spellfire damage per level expended (reflex half dc 20. spellfire damage is half fire damage and half raw magical power, just like the damage of aflame strike spell is half fire and half divine energy. creatures with immunity, resistance, or

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

s trismegistus. from historia deorum fatidicorum. master of all arts and sciences. perfect in all crafts, ruler of the three worlds, scribe of the gods, and keeper of the books of life, thoth hermes trismegistus--the three times greatest, the "first intelligencer--was regarded by the ancient egyptians as the embodiment of the universal mind. while in all probability there actually existed a great sage and educator by the name of hermes, it is impossible to extricate the historical man from the mass of legendary accounts which attempt to identify him with the cosmic principle of thought. p. 38 principally shown by their sacred ceremonial. for first advances the singer, bearing some one of the symbols of music. for they say that he must learn two of the books of hermes, the one of which cont

uffled tones through the chambers; the neophyte no longer passes through the elements and wanders among the seven stars; the candidate no longer receives the "word of life" from the lips of the eternal one. nothing now remains that the eye of man can see but an empty shell--the outer symbol of an inner truth--and men call the house of god a tomb! the technique of the mysteries was unfolded by the sage illuminator, the master of the secret house. the power to know his guardian spirit was revealed to the new initiate; the method of disentangling his material body from. his divine vehicle was explained; and to consummate the magnum opus, there was revealed the divine name--the secret and unutterable designation of the supreme deity, by the very knowledge of which man and his god are made cons

uare of rhea, venus, ceres, vesta, and juno; of the dodecahedron of jupiter; so, as we are informed by eudoxus, is the figure of fifty-six angles expressive of the nature of typhon" plutarch did not pretend to explain the inner significance of the symbols, but believed that the relationship which pythagoras established between the geometrical solids and the gods was the result of images the great sage had seen in the egyptian temples. albert pike, the great masonic symbolist, admitted that there were many points concerning which he could secure no reliable information. in his symbolism, for the 32 and 33, he wrote "i do not understand why the 7 should be called minerva, or the cube, neptune" further on he added "undoubtedly the names given by the pythagoreans to the different numbers were

r-springing root of the law. of this great truth eliphas levi also writes declaring that none can gain entrance to the secret house of wisdom unless he wear the voluminous cape of apollonius of tyana and carry in his hand the lamp of hermes. the cape signifies the qualities of selfpossession and self-reliance which must envelope the seeker as a cloak of strength, while the everburning lamp of the sage represents the illumined mind and perfectly balanced intellect without which the mystery of the ages can never be solved. the sephirothic tree is sometimes depicted as a human body, thus more definitely establishing the true identity of the first, or heavenly, man--adam kadmon--the idea of the universe. the ten divine globes (sephiroth) are then considered as analogous to the ten sacred membe

m, but also the snout of a seraph, a finger nail of a cherub, the horns of moses, and a casket containing the breath of christ! to a people believing implicitly in a seraph sufficiently tangible to have its proboscis preserved, the more profound issues of judaistic philosophy must necessarily be incomprehensible. nor is it difficult to imagine the reaction taking place in the mind of some ancient sage should he hear that a cherub--which, according to st. augustine, signifies the evangelists; according to philo jud us, the outermost circumference of the entire heavens, and according to several of the church fathers, the wisdom of god--had sprouted finger nails. the hopeless confusion of divine principles with the allegorical figures created to represent them to the limited faculties of the

was called the palace of the sun, and there was in it a temple all of gold, before whose gates were vine trees bearing bunches of carbuncles and pearls, and alexander and his princes having entered the palace, found there a man lying on a golden bedstead; he was very stately and beautiful in appearance, and his head and beard were white as snow. then alexander and his princes bent the knee to the sage who spake thus 'alexander, thou shalt now see what no earthly man hath ever before seen or heard' to whom alexander made answer 'o, sage, most happy, how dost thou know me' he replied 'before the wave of the deluge covered the face of the earth i knew thy works' he added 'wouldst thou behold the most hallowed trees of the sun and moon, which announce all future things' alexander made answer '

thly man hath ever before seen or heard' to whom alexander made answer 'o, sage, most happy, how dost thou know me' he replied 'before the wave of the deluge covered the face of the earth i knew thy works' he added 'wouldst thou behold the most hallowed trees of the sun and moon, which announce all future things' alexander made answer 'it is well, my lord; greatly do we long to see them "then the sage said 'put away your rings and ornaments, and take off your shoes, and follow me' and alexander did so, and choosing out three from the princes, and leaving the rest to await his return, he followed the sage, and came to the trees of the sun and moon. the tree of the sun has leaves of red gold, the tree of the moon has leaves of silver, and they are very great, and alexander, at the suggestion

MASTERING WITCHCRAFT

hen a reactive liquid like wine is brought into contact with them. glass and ceramic are also acceptable, but, as i say, a metal or horn one is traditional. the process of consecration is simple. during the period of the month when the moon is waxing toward full, take some salt water in a bowl and steep in it the following powdered herbs: vervain (verbena, mint, basil, rosemary, hyssop, lavender, sage, valerian, fennel. sprinkle some incense on a charcoal block and charge both fire and water with the words i have already given you, mentally putting all your effort of will, faith, and imagination into seeing the elements as glowing with vibrant, purifying light. having done this, sprinkle the cup with the water, then pass it through the incense smoke, chanting words to this effect, and visu

and intimate; use candlelight if possible. wear a dab of your cernunnos perfume (see end of chapter) prepare the dinner yourself. this will provide you with an ideal opportunity to employ your philters. but don't overdo them. you don't want the food or wine to acquire a strange taste. the meal itself might well consist of a juicy meat dish, as rarely done as you can manage it, wellgarnished with sage, thyme, or coriander philter powder, and maybe served with a crisp side salad containing such amatory vegetables as endive, parsley, raw carrots, and apples; chilled tomatoes stuffed with basil can also be a good thing to serve. of course, oysters and champagne are excellent in these matters, but you should first take the trouble to find out whether your victim appreciates them. some unfortun

. incidentally, a very good amatory herbal bath sachet to be used before any adventure in love, whether it be an act of witchcraft or a night on the tiles is simply prepared as follows: mix together these dried herbs on a friday when the moon is waxing: 7 parts lavender 6 parts rosemary 5 parts rose petals 3 parts lovage 2 parts verbena leaves 1 pinch orris root 1 pinch thyme 1 pinch mint 1 pinch sage 1 pinch marjoram tie up in a piece of thin muslin or cheesecloth, and steep in your bathwater. this may sound like a fascinating bouquet garni but i can assure you many witches find it highly potent for chases d'amour! rosemary by itself can be steeped in pure water, and the infusion obtained used as an amatory wash for the hands, or for sprinkling to the four quarters of the room prior to an

civet essence tie it up as usual in white cloth with red yarn or ribbon "in hertha's name" finally, a tellurian incense for any of the earth spells referred to on the preceding pages: either dried powdered juniper wood 3 parts or cypress raspings or leaves gum myrrh or tincture of myrrh 2 parts powdered orris root 1/2 part powdered patchouli leaves 1 part (or a few drops, patchouli oil) powdered sage 1 part reduce finely by trituration. should you wish to make incense cones instead of loose grains, add 1/4 part saltpetre and enough patchouli or myrrh oil to make a thick paste. model the cones by hand and let them stand to dry. before you embark on any complex operation of witchcraft, such as demonic conjuration or necromancy, purists will always advise that you take the purificatory bath

eforehand. in all cases of bewitchment, this is also to be advised, especially before entering the grand circle, or before going to bed in the evening. the composition of these baths varies a great deal, but an excellent one can be made thus: dried rosemary 7 parts dried lavender 7 parts dried basil 4 1/2 parts dried vervain or lemon verbena 2 parts dried hyssop 1 part dried valerian 1 part dried sage 1/2 part dried fennel 1/2 part to these herbs, add half again as much cooking or table salt. when you wish to bathe, after tying up a handful of your mixture in a small muslin or cheesecloth bag, cast it into the water chanting such words as you use for your water consecrations, or the following: so therefore he who would govern the works of the fire must first asperge with water of the loud

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

s partakers in the same, subject, however, to the strict command never to profane the things which are divine, for if thou doest this, far from rendering thee a friend of the spirits, it will but be the means of bringing thee unto destruction. but never must thou lavish these things among the ignorant, for that would be as blameable as to cast precious gems before swine; on the contrary, from one sage the secret knowledge should pass unto another sage, for in this manner shall the treasure of treasures never descend into oblivion. adore and revere the most holy names of god which are found in these pentacles and characters, for without this never shalt thou be able to come to the end of any enterprise, nor to accomplish the mystery of mysteries. above all things, remember that to perform a

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

who art the truth and the life, deign to bless and sanctify this creature of salt, to serve unto us for help, protection, and assistance in this art, experiment, and operation, and may it be a succor unto us. after this cast the salt into the vessel wherein is the water, and say the following psalms: cii; liv; vi; lxvii. thou shalt then make unto thyself a sprinkler of vervain, fennel, lavender, sage, valeriain mint, garden-basil, rosemary, and hyssop, gathered in the day and hour of mercury, the moon being in her increase. bind together these herbs with a thread spun by a young maiden, and engrave upon the handle on the one side the characters shown in figure 82, and on the other side those given in figure 83. after this thou mayest use the water, using the sprinkler whenever it is neces

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

, and fromthem sprang seven distinct families of people. kumudvati, the naga princess, married kusha, the son oframa, as described in the scripture raghuvansha. the following account touches upon the issue of underground hominoid-sauroid conflicts. atlantis, alien visitation, and genetic manipulation311 appendix e: dragons and serpents the vishnu purana speaks about the gandharvas, descendants of sage kashyapa and his wife muni.therefore, they are also called mauneyas (according to hindu dictionary by manurishi foundation,the mauneyas are a class of gandharvas, who dwell beneath the earth, and are sixty millions in number.)they were fighting with the nagas in the subterranean regions, whose dominions they seized and whosetreasures they plundered. the naga chiefs appealed to vishnu for reli

gavata purana also briefly mentions this story.the bhagavata purana narration is based on the incident which happened to king pariksit. he wascursed by a young brahmana to die within seven days as a result of a snakebite. the boy thought theking had offended his father, who did not welcome the king in his ashrama being absorbed in deep med-itation. thus the king left after putting a dead snake on sage's shoulder. the king decided to accept thecurse as a will of providence and sat down at the bank of ganges to prepare for his death. at that timethe great young sage shuka, the son of v yasa, arrived there and the king asked him to explain the mostimportant knowledge meant for a person about to die. thus the sage started to narrate the great purana.as a result the king attained self-realizati

arrived there and the king asked him to explain the mostimportant knowledge meant for a person about to die. thus the sage started to narrate the great purana.as a result the king attained self-realization. his son janamejaya, however, became angry at the serpents and to revenge his father's death he starteda great sacrifice meant to destroy all the serpents but later he stopped it to please the sage astika, theirrelative (astika's father was the sage jaratkaru who married manasa, the sister of the naga kingv asuki) the whole story is narrated in the mahabharata, adi parva. the origin of the naga race is described in the mahabharata, adi parva: long ago, in the godly millennium, prajapati daksha had two brilliant and sinless daughters, amazingsisters who were gifted with great beauty. nam

aru who married manasa, the sister of the naga kingv asuki) the whole story is narrated in the mahabharata, adi parva. the origin of the naga race is described in the mahabharata, adi parva: long ago, in the godly millennium, prajapati daksha had two brilliant and sinless daughters, amazingsisters who were gifted with great beauty. named kadru and vinata, they both became wives of the pri-mordial sage kashyapa, a husband who was equal in glory to the prajapati. being pleased with his reli-gious wive, kashyapa, with much happiness, offered them both a boon. hearing of kashyapa's joyfulintention to let them choose an extraordinary boon, the two excellent women felt an incomparable joy. kadru chose to create one thousand serpent sons, all of equal strength, and vinata hankered to have twosons

14) ananta is called shesha as he is the residue or remainder of the universe during cosmic dissolutions. heis elaborately described in the bhagavata purana, 5th khanda, chapter 25. ultimately he will destroy theworld: at the time of the final devastation of the complete universe [the end of the duration of brahma's life],a flame of fire emanates from the mouth of ananta (bhagavata purana 2.2.26) sage patanjali, the author of yoga-sutras, is considered by some to be an incarnation of shesha. he isthe author of the mahabhashya, the celebrated commentary on the grammar of panini, and a defense ofthat work against the criticisms of philosopher katyayana. his name allegedly represents that he fell asa small snake from heaven into the palm of panini (pata- fallen, anjali- palm. south indian v a

ctive: the promotion of education in the unitedstates without distinctions of sex, race, or creed. incorporators include frederick t. gates (rock-efellers right-hand man, daniel coit gilman (vice president peabody fund and slater fund, presidentof university of california (1872) and johns hopkins (1875, incorporator and first president of thecarnegie institute and original incorporator of russell sage foundation. gilman helped set up the yaletrust in 1856 to finance the skull& bones organization. other original directors of the general educa-tion board included morris k. jessup, a banker who had been treasurer of the peabody and slaterfunds, and walter hines page, who as u.s. ambassador to britain would help involve the u.s. in worldwar i, and george peabody, who would be appointed the fir

MICHAEL WYNN THE SOUL TRAVELERS

uffled tones through the chambers; the neophyte no longer passes through the elements and wanders among the seven stars; the candidate no longer receives the "word of life" from the lips of the eternal one. nothing now remains that the eye of man can see but an empty shell--the outer symbol of an inner truth--and men call the house of god a tomb! the technique of the mysteries was unfolded by the sage illuminator, the master of the secret house. the power to know his guardian spirit was revealed to the new initiate; the method of disentangling his material body from his divine vehicle was explained; and to consummate the magnum opus, there was revealed the divine name--the secret and unutterable designation of the supreme deity, by the very knowledge of which man and his god are made consc

MORALS AND DOGMA

resentative, that is one of the lights of the lodge. for further instruction as to the symbolism of the heavenly bodies, and of the sacred numbers, and of the temple and its details, you must wait patiently until you advance in masonry, in the mean time exercising your intellect in studying them for yourself. to study and seek to interpret correctly the symbols of the universe, is the work of the sage and philosopher. it is to decipher the writing of god, and penetrate into his thoughts. this is what is asked and answered in our catechism, in regard to the lodge* a "lodge" is defined to be "an assemblage of freemasons, duly congregated, having the sacred writings, square, and compass, and a charter, or warrant of constitution, authorizing them to work" the room or place in which they meet

les hung above it. the earth was supposed to be the only inhabited portion of the universe. the world and the universe were synonymous terms. of the immense size and distance of the heavenly bodies, men had no conception. the sages had, in chald ea, egypt, india, china, and in persia, and therefore the sages always had, an esoteric creed, taught only in the mysteries and unknown to the vulgar. no sage, in either country, or in greece or rome, believed the popular creed. to them the gods and the idols of the gods were symbols, and symbols of great and mysterious truths. the vulgar imagined the attention of the gods to be continually centred upon the earth and man. the grecian divinities inhabited olympus, an insignificant mountain of the earth. there was the court of zeus, to which neptune

but to be content if they have the religion of socrates; a veneration for the creator, the religion of good works, and grateful acknowledgment of god's blessings: to fraternize with all men; to assist all who are unfortunate; and to cheerfully postpone their own interests to that of the order: to make it the constant rule of their lives, to think well, to speak well, and to act well: to place the sage above the soldier, the noble, or the prince: and take the wise and good as their models: to see that their professions and practice, their teachings and conduct, do always agree: to make this also their motto: do that which thou oughtest to do; let the result be what it will. such, my brother, are some of the duties of that office which you have sought to be qualified to exercise. may you per

stic ceremonies, were like the mystic signs and portents either in dreams or by the wayside, supposed to be significant of the intentions of the gods; both required the aid of anxious thought and skillful interpretation. it was only by a correct appreciation of analogous problems of nature, that the will of heaven could be understood by the diviner, or the lessons of wisdom become manifest to the sage. the mysteries were a series of symbols; and what was _spoken_ there consisted wholly of accessory explanations of the act or image; sacred commentaries, explanatory of established symbols; with little of those independent traditions embodying physical or moral speculation, in which the elements or planets were the actors, and the creation and revolutions of the world were intermingled with r

o are duly prepared for it. the body was deemed a prison for the soul; but the latter was not condemned to eternal banishment and imprisonment. the father of the worlds permits its chains to be broken, and has provided in the course of nature the means of its escape. it was a doctrine of immemorial antiquity, shared alike by egyptians, pythagoreans, the orphici, and by that characteristic bacchic sage "the preceptor of the soul" silenus, that death is far better than life; that the real death belongs to those who on earth are immersed in the lethe of its passions and fascinations, and that the true life commences only when the soul is emancipated for its return. and in this sense, as presiding over life and death, dionusos is in the highest sense _the_ liberator: since, like osiris, he fre

clothing fire with fire. father-begotten light! for he alone, having from the father's power received the essence of intellect, is enabled to understand the mind of the father; and to instill into all sources and principles the capacity of understanding, and of ever continuing in ceaseless revolving motion" such was the language of zoroaster, embodying the old persian ideas. and the same ancient sage thus spoke of the sun and stars: the father made the whole universe of fire and water and earth, and all-nourishing ether. he fixed a great multitude of moveless stars, that stand still forever, not by compulsion and unwillingly, but without desire to wander, fire acting upon fire. he congregated the seven firmaments of the world, and so surrounded the earth with the convexity of the heavens;

f the primitive revelation, that form the basis of all religions. in the modern degrees three things are to be recognized: the image of primeval times, the tableau of the efficient causes of the universe, and the book in which are written the morality of all peoples, and the code by which they must govern themselves if they would be prosperous. the kabalistic doctrine was long the religion of the sage and the savant; because, like freemasonry, it incessantly tends toward spiritual perfection, and the fusion of the creeds and nationalities of mankind. in the eyes of the kabalist, all men are his brothers; and their relative ignorance is, to him, but a reason for instructing them. there were illustrious kabalists among the egyptians and greeks, whose doctrines the orthodox church has accepte

MOTTA MARCELO THE COMMENTARIES OF AL

eking was the nervous system. i exclaimed "the mind is the nervous system" with all the enthusiasm of archimedes, and it only dawned on me later, with a curious burst of laughter at my naivete, that my great discovery amounted to a platitude (but there is a great difference between intellectual awareness of a truth and actual experience of it. it is the difference between the man of letters and a sage) from this i came to another discovery: i perceived why platitudes were stupid. the reason was that they represented the summing up of trains of thought, each of which was superb in every detail at one time. a platitude was like a wife after a few years; she has lost none of her charms, and yet one prefers some perfectly worthless woman. i now found myself able to retrace the paths of thought

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

desired to construct a colossal wooden horse large enough to contain a number of able and distinguished heroes. on its completion a band of warriors page 332 concealed themselves within, whereupon the greek army broke up their camp, and then set fire to it, as though, wearied of the long and tedious ten years' siege, they had abandoned the enterprise as hopeless. accompanied by agamemnon and the sage nestor, the fleet set sail for the island of tenedos, where they cast anchor, anxiously awaiting the torch signal to hasten back to the trojan coast. destruction of troy..when the trojans saw the enemy depart, and the greek camp in flames, they believed themselves safe at last, and streamed in great numbers out of the town in order to view the site where the greeks had so long encamped. here

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

agical liqueur that puts the wounded man back on his feet. he follows the old man into the pyramid, and discovers a world of magic. there are vast halls and endless galleries, subterranean chambers piled high with treasures, apparitions of blazing lamps, legions of familiar spirits and there, also, is the black pullet. it is a supernatural version of aladdin with an inner meaning of astaroth. the sage himself proves to be the sole heir of the ancient magi and is himself, in quest of an heir for he feels he is about to pass away. in time the french officer, seeing that his protector possesses a talisman that confers immediate proficiency in all tongues, is instructed in the powers and wonders of twenty-two talismanic figures and magical rings, as well as in the secret of the manufacture of

ical rings, as well as in the secret of the manufacture of the black pullet. after these instructions, and in spite of many prayers, the old man of the pyramids expires upon a sofa, while his apprentice in the esoteric arts swoons at the feet of his mentor. in due course, accompanied by the familiar spirits that have been transferred to his service, laden with treasures, and with the ashes of the sage in a costly urn, the french officer returns to his native country. he makes his abode in provence, spending his days in experiments with the black pullet. such is the legend of the black pullet, a handbook of magic written in egypt in 1740, and how one may acquire riches through the application of magical rites and ceremonies. the magic of herbs herbs have always been a staple item in the wit

the stars and exert a more potent effect if the correct foods are served to the person whose astrological sun sign agrees with the foods concerned. thus by compliance with the laws of astrology a witch can gain better results from his or her actions. here is a list of the most suitable aphrodisiac foods for the various astrological signs: aries: cinnamon, pepper, and chestnuts. taurus: grapes and sage. gemini: carrots and fennel. cancer: garlic and peppermint. leo: almonds and celery seed. virgo: apples and thyme. scorpio: ginger, mustard, and onions. sagittarius: sesame seed and nutmeg. capricorn: dates and wintergreen. aquarius: bananas and rye. pisces: mint and oranges. the word aphrodisiac is derived from aphrodite, the love goddess of the ancient greeks whom the romans called venus. o

PHILIP NEIL MYTHS LEGENDS EXPLAINED

attributes were taken over by either shiva or skanda (with whom agni was briefly and agonizingly pregnant during skanda s highly complicated conception and gestation. while shiva s fire will devour the world at doomsday, agni s both consumes and purifies the dirt and sin of this world; for this reason hindus burn the bodies of their dead. the purifying power of agni s fire was granted him by the sage bhrigu. bhrigu abducted another man s wife, and the injured husband asked agni, who knew all homes, where she was to be found. agni told him, and bhrigu was so angry that he cursed fire god to eat everything in his path, whether pure or impure. agni argued that as a god he had to tell the truth, so bhrigu granted him the power to purify everything he burned. agni has two heads, a fire-red bod

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

x x x documents referred to in the address of the sov gr commander. x x x x x the rite of memphis. in a work entitled the sanctuary of memphis, by j. e. marconis, the author, who styles himself the founder of the rite in question, thus briefly gives an account of its origin. the rite of memphis, or oriental rite, was introduced into europe by, ormus, a seraphic priest of alexandria, and egyptian sage,who had been converted by st.mark, and reformed the doctrines of the egyptians in accordance with the principles of christianity. the disciples of ormus continued, until b b b i, to be the sole guardians of ancient egyptian wisdom as purified by christianity, and solomonian science. this science they communicated to the templars.they were then known by the title of knights of palestine or bre

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

man beings. although the emotions of a child are "small" in comparison to a wise adult, nonetheless, they are still the same exact emotions. love is love and hate is hate, etc. the only difference is that one is like a small child and the other is like a mature adult. as stated, zeir anpin (emotions) is completely small and immature relative to arich anpin (revealed desires, who is compared to "a sage who has acquired wisdom. however, even arich anpin (revealed desires) is considered to be completely immature relative to the greater "man" of adam kadmon (hidden desires. nonetheless, as mentioned above, the desires and emotions are exactly the same. the only exception is that one is tiny and the other is incomparably greater. an example for this is a map. a short line on a map may represent

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

ainly did not differ about this, but that in the creation the heavens came first, for the reason we stated, namely, because [beriah was created by asiyah, a masculine world. gwhen he finished them, h referring to the world of 9 chagigah 12a; bereishit rabbah 1:15. the arizal on parashat bereishit (2) 26 asiyah, which was the end and conclusion of everything, there the gearth h preceded. thus, one sage made one statement, and another made another statement, and they did not actually differ .translated from likutei torah 27 parashat noach the portion of the torah read this week describes the famous story of the flood. we must understand: 1. why did g-d had to save noah by means of an ark? 2. why [did he command noah him to bring] seven each of the ritually pure animals and of the ritually im

ear 4000 am (240 ce) is relatively close to the death of rabbi yehudah nesiah (230-235 ce, the grandson of rabbi yehudah hanasi (recorder of the mishnah) and the last effective leader of the sanhedrin. galthough the sanhedrin [and the position of nasi] did not disappear altogether, it ceased being the center of torah for the whole of jewry, since it lacked the leadership of a nasi who was a great sage in his own right. and so it was 1 genesis 18:20-19:29. 2 rashi on genesis 18:2. 3 yalkut shimoni, isaiah 393; ibid. hosea 522, etc. 4 anno mundi, i.e, since creation. the arizal on parashat lech lecha 92 that the leading sages dispersed, each one establishing his own beis midrash that stood side by side with the sanhedrin. but all these became diminished in standing and authority when compare

e skin of a cushite woman, and in addition, her deeds were also as faultless as a cushite woman is black. the absoluteness of her character contrasts with the way he was mistreating her, at least in miriam fs and aaron fs eyes. however, the torah refers to moses f wife as gthe cushite woman h for another reason, as well. my master [the arizal, of blessed memory, told me that he heard from a great sage in our generation by the name of rabbi klonymus, of blessed memory, an explanation of this passage of the torah, as follows: we have seen how the patriarch jacob fs body and skeleton were both buried in the land of israel.4 gbody h here refers to the flesh. joseph fs bones were buried [in the land of israel, but not his body. he was buried in egypt;5 his body had decomposed by the time his bo

he shepherds at the well, jethro imprisoned moses for ten years. zipporah fed moses secretly during these ten years, and finally convinced her father to release him. in 2445, at the age of 77, moses and zipporah were married, and shortly after had their first son, gershon. the incident of the burning bush occurred in the year 2447, when moses was 79 years old.14 thus far are the words of the said sage [rabbi klonymus, of blessed memory. 10 sanhedrin 99b; yalkut shimoni, bereishit 129. 11 genesis 36:20-22. 12 ibid, v. 12. 13 genesis 39:7-12; rashi on genesis 49:26; s.v. nezir echav. 14 see seder hadorot, s.v. 2386, 2387, 2392, 2435, 2444. the arizal on parashat beha falotecha (2) 583 to this, my master added an explanation of this passage [regarding miriam fs accusation of moses, as follows

that the reason for this was [moses f] sin with regard to [bringing forth water from] the rock, for this incident did not occur until [37 years later, after miriam fs death, as recounted in parashat chukat.18 they therefore concluded that the reason must be that [moses] fully and legally married a cushite woman, and therefore he was barred from entering the land, similar to what the above-quoted sage said [having said this] they then proceeded to rule out another explanation [for why moses would not enter the land of israel. namely, as it is written in the zohar, the land of canaan is associated with the moon. therefore, joshua, about whom our sages said, gjoshua fs face was like the face of the moon [relative to moses f face, which was like the face of the sun, h19 entered it. moses, in

amalek, he would have saved his descendants from much suffering and removed an obstacle in the way of the redemption (one of the conditions that must be met before the redemption can occur is that amalek fs descendants must be wiped out) not being buried in the land of israel would be a small price to pay for this, especially since moses himself was also not buried in the land of israel, and our sage say that this was in order that he be able to bring the generation that died in the desert to the final redemption with him. if this is true, its psychological implications are far-reaching. for we are taught that amalek signifies the coldness in our relationship with g-d that comes from doubts that the ginner skeptic h plants in our mind. the above exposition implies that this inner amalek d

departs from the body [at death, there remains neither vapor nor speech. thus, that vapor that issues from his mouth when he speaks is part of his soul. if the vapor were only physical, there is no reason why it should not continue to exist in the corpse after death. this is why we are commanded not to speak idle words, for through this a person wastes part of his soul. and so did i hear from the sage, rabbi shimon turno, of sainted memory, in his homily on the verse, ghe shall not profane [yacheil] his word; he shall act in accordance with all that issues from his mouth h4: a person should not make his speech commonplace [chulin, for according to whatever issues from his mouth, so shall he become.for better or for worse. in addition, he creates defending or prosecuting angels [through his

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

and ye shall find, knock and it shall be opened unto you'.cond. of n.:thanks, father, for thy words of wisdom. we will seek further.1st astrologer:but, hold, ask of that comrade, he is a philomath.theconductor of n. and his companion turn to the 2nd philosophus indicated, who is an astronomer,and thus addresses him: frater, we have taken heed of the wise sayings of your companion, theastrological sage; but he disowns all ability to solve the future of the soul, and bids us turn to yourwiser counsels, or to seek for knowledge from the holy father of the church, and if both fail, tocommune alone with god within a cloister, seeking direction and guidance from him, trusting thefuture in his hands.2nd philos.:my comrade hath said well; but seek you at some early day, wisdom from the adepts, tho

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

instinctive forces of nature. the world is a field of battle, where liberty struggles with inertia by the opposition of active force. physical laws are millstones; if you cannot be the miller you must be the grain. you are called to be king of air, water, earth and fire; but to reign over these four living creatures of symbolism, it is necessary to conquer and enchain them. he who aspires to be a sage and to know the great enigma of nature must be the heir and despoiler of the sphinx: his the human head, in order to possess speech; his the eagle's wings, in order to scale the heights; his the bull's flanks, in order to furrow the depths; his the lion's talons, to make a way on the right and the left, before and behind. you therefore who seek initiation, are you learned as faust? are you in

s not die when it van22 the doctrine of transcendental magic ishes from the horizon; even the most fluidic forms are immortal, subsisting always in the permanence of their raison d' tre, which is the combination of light with the aggregated potencies of the molecules of the first substance. hence they are preserved in the astral fluid, and can be evoked and reproduced according to the will of the sage, as we shall see when treating of second sight and the evocation of memories in necromancy or other magical works. we shall return also to the great magical agent in the fourth chapter of the ritual, where we shall complete our indications of the characteristics of the great arcanum, and of the means of recovering this tremendous power' here let us add a few words on the four magical elements

is the magical triad, which corresponds in things human to the divine triad. fatality is the inevitable sequence of effects and causes in a determined order. will is the directing faculty of intelligent forces for the conciliation of the liberty of persons with the necessity of things. power is the wise application of will which enlists fatality itself in the accomplishment of the desires of the sage. when moses smote the rock, he did not create the spring of water; he revealed it to the people, because occult science had made it known to himself by means of the divining rod. it is in like manner with all miracles of magic; a law exists, which is ignored by the vulgar and made use of by the initiate. occult laws are often opposed diametrically to common ideas. for example, the crowd belie

lf burnt and made wretched. to pardon is never a crime, but to curse is always a danger and an evil action. 43 ix t i initiation jesod bonum the initiate is he who possesses the lamp of trismegistus, the mantle of apollonius, and the staff of the patriarchs. the lamp of trismegistus is reason illuminated by science; the mantle of apollonius is full and complete self-possession, which isolates the sage from blind tendencies; and the staff of the patriarchs is the help of the secret and everlasting forces of nature. the lamp of trismegistus enlightens present, past and future, lays bare the conscience of men and manifests the inmost recesses of the female heart. the lamp burns with a triple flame, the mantle is thrice-folded and the staff is divided into three parts. the number nine is that

must be earned. force is for all, but all do not know how to rest upon it: it is a power that must be won. we attain nothing without more than one effort. the destiny of man is to be enriched by his own earning and afterwards to have, like god, the glory and pleasure of dispensing it. magic was called formerly the sacerdotal art and the royal art, because initiation gave empire over souls to the sage and the capacity for ruling wills. divination is also one of the privileges of the initiate; now, divination is simply the knowledge of effects contained in causes and science applied to the facts of the universal dogma of analogy. human acts are not written in the astral light alone; their traces are left upon the face, they modify mien and carriage, they change the tone of the voice. thus e

daily drink, and you will in yourself have the immortality of the sages. temperance, tranquillity of soul, simplicity of character, calmness and rationality of will, these things not only make us happy but strong and well. by growth in reason and goodness man becomes immortal. we are the authors of our own destiny, and god does not save us apart from our own concurrence. there is no death for the sage; death is a phantom, made horrible by the weakness and ignorance of the vulgar. change is the sign of motion, and motion reveals life; if the corpse itself were dead, its decomposition would be impossible; all its constituent molecules are living and working out their liberation. yet you dream that the spirit is set free first so that it may cease to live! you believe that thought and love ca

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

es, that of analogy in the three worlds. each sign corresponds to an idea and to the special form of an idea; each act expresses a volition corresponding to a thought, and formulates the analogies of that thought and will. the rites are, therefore, prearranged by the science itself. an uninstructed person who is not acquainted with the threefold power is subject to its mysterious fascination; the sage understands it and makes it the instrument of his will. when the work is accomplished with exactitude and faith, it is never ineffectual. all magical instruments must be duplicated; there must be two swords, two wands, two cups, two chafing-dishes, two pantacles and two lamps; two vestments must be worn, one over the other, and they must be of contrasted colours, a rule still followed by cath

mouth which dost breathe forth and withdraw the life of all beings; in the ebb and flow of thine eternal speech, which is; the divine ocean of movement and of truth! amen. water is exorcised by imposition of hands, breathing and speech; consecrated salt and a little of the ash which remains in the pan of incense are mingled also with it. the aspergillus is formed of twigs of vervain, periwinkle, sage, mint, ash and basil, tied by a thread taken from a virgin's distaff and provided with a handle of hazelwood from a tree which has not yet fruited. the characters of the seven spirits must be graven thereon with the magic bodkin. the salt and ash must be consecrated separately, saying: over the salt may wisdom abide in this salt, and may it preserve our minds and bodies from all corruption, b

osition, the whole world will be at the service of the wise operator. he will pass through the storm, and the rain will not moisten his head; the wind will not move even a fold of his garments; he will go through fire and not be burned; he will walk upon water and will behold diamonds within the crust of the earth. these promises may appear hyperbolic, but only to vulgar understanding, for if the sage do not perform such things materially and actually, he accomplishes others which are much greater and more admirable. at the same time, it is indubitable that we may direct the elements by our will up to a certain point and can really change or hinder their effects. for example, if it be established that persons in an ecstatic state lose their weight for the time being, why should it be impos

o some act of goodness to his tormentor, render him some service which he cannot refuse, and lead him directly or otherwise to the communion of salt. a person who believes himself bewitched by the execration and interment of the toad must carry about him a living toad in a horn box. for the bewitchment of the pierced heart, the afflicted individual must be made to eat a lamb's heart seasoned with sage and onion, and to carry a talisman of venus or of the moon in a satchel filled with camphor and salt. for bewitchment by the waxen figure, a more perfect figure must be made, and set about as far as possible with things belonging to the person; seven talismans must be hung round the neck; it must be placed in the middle of a great pantacle representing the pentagram, and each day must be rubb

chariot is the indian lingam surmounted by the flying sphere of the egyptians. this hieroglyph, which we reproduce exactly, is perhaps the most beautiful and complete of all those that are comprised in the clavicle of the tarot. j balance, attraction and repulsion, life, terror, promise and threat. hieroglyph, justice with sword and balance. f good, horror of evil, morality, wisdom. hieroglyph, a sage leaning on his staff, holding a lamp in front of him and enveloped completely in his cloak. the inscription is the hermit or capuchin, on account of the hood of his oriental cloak. his true name, however, is prudence, and he thus completes the four cardinal virtues which seemed imperfect to court de gebelin and etteilla. y principle, manifestation, praise, manly honour, phallus, virile fecund

RUBY TABLET OF SET

ife, isha, exemplified his philosophical discoveries in two fictional works, her bak and her bak, disciple, using them to explain egyptian thought in an entirely new way [we're only looking at her bak] the book relates the youth of an inquisitive boy; he asks penetrating, soul-searching, philosophic questions of his peers, superiors, and the gods. because of this, he attracts the attention of the sage, who brings him into the service of the chief artisan in order that her bak learn the essential principle behind each artisan's craft (joiner, carpenter, potter, painter, etc, called the neter. as defined by de lubicz, the neter or god is not a being, but a principle, and each function has its principle. at one point, her bak is asked to make a footstool, and in classification: v2- 805.1- 1 a

r bak is asked to make a footstool, and in classification: v2- 805.1- 1 author: alexandra sarris iii date: march, xiii publication: cry of the jackal, i.1, anubis pylon html revision: oct 07, 1997 ce subject: initiation reading list #2l doing so, he violates several neters (unintentionally, with disastrous consequences for his footstool. her bak's search becomes more meaningful, however, when the sage judges that the boy is ready to enter the temple- but only the peristyle. here live the vast majority of priests, including apprentice priests- the wabs. only a few specially selected candidates graduate into the hypostyle for intensive training and initiation into the mysteries. here, her bak must confront himself more directly under challenge from the other wabs, both apprentice and tutoria

s that current thought regarding egypt and its symbols is woefully one-dimensional; the egyptian philosophy has been taken at face value without any attempt to search for deeper meaning, just as pasab's companions refused to allow the possibility of deeper meanings. her bak does listen to pasab, for he is a searcher for the deeper meaning, for the essential principles. at the end of the book, the sage brings him into the hypostyle for further initiation. her bak attempts to expose the reader to a new and infinitely more complex interpretation of egyptian civilization as reflected in its life-pervading philosophy. the neter is found in all things, but it has been disregared by the ancient egyptians (and modern egyptologists. by reading her bak, once more you may begin to perceive the awesom

oday, so is our history multi-faceted. let us hear the magi speak, and shed their wisdom and their unique perspectives upon the black magical quest. merlin [priest trevor thomas] behold, me, merlin. born of the sundered oak, master of the shamanistic paths and ancient wisdoms. born in death to die in birth, i whose past is your future and my future, your past. i am at one merlin of the wild wood, sage, prophet, councillor and friend of mighty kings, custodian of the sword excalibur. in madness brought on by grief for the futility of humanity's capacity for destruction, became merlin celidonius and fled to the sanctuary of the wild wood to take sanctuary in the dragon's breath. i who by purity of will came to a new intellect and became merlin ambrosius. by that same will i summoned the drag

conclude that consciousness, because it denies the flow of natural order, cannot be a part of it. what then, is consciousness? whether you call it soul or karma, life-force or vital essence, because the natural order controls all physical things (since all physical things constitute the natural order, consciousness cannot be part of the physical world. it, by its mere existence, proves what every sage of every age has longed to know: the existence of something outside the physical body. setians use their consciousness as a tool. for, being our essence, we can control, focus, and refine our consciousness to whatever end we wish. classification: v2- a47.2- 1 author: stephen lampen i date: march, xiii publication: cry of the jackal i.1, anubis pylon html revision: jan 04, 1998 ce subject: con

e. odor intensity 7, volatility 99. sweet orange- the most inexpensive of natural aromas, it is cheaper than many synthetics, disperses quickly, is very light, and has a pleasant real orange aroma. ylang-ylang- similar to a spicy rose- a chinese flower; odor intensity of 6, volatility 91. anise- similar to licorice vetiver- heavy and similar to aged patchouli sweet birch- a candy like smell clary sage- heavy like patchouli and vetiver, odor intensity of 5, volatility 82. peru balsam- a mellow resinous coniferous aroma sandalwood- similar to musk with a slight resinous and floral odor, odor intensity of 5, volatility 100? patchouli- heavy resinous like oil, easily overused, odor intensity of 5, volatility 100? myrrh- similar to patchouli, vetiver and clary sage, odor intensity of 7, volatil

ay or may not subside just as quickly. to avoid that, ease into any exposure to the oils if not working with them daily. the herbs used in the smudge sticks of the southwest american indians appear to be of this third class. when any of the classes are burned as incense, the effect is often of this third class, as there is a change due to the burning process. prior to burning, the sweet grass and sage seem to fit in class 1 and 2 respectively. aromas in this category are: nutmeg- lighter oil beautiful in floral blends or with class 4 cinnamon- the essential oil is available as well as a synthetic(*s) form called cinnamon fragrance. both are nice, but there is a noticeable difference. allspice- much stronger and drier/ piercing than either nutmeg or cinnamon, which are fairly mellow by comp

SABBATIC KABALA OF THE CROOKED PATH

rnal lust in the building of the magus. the apples of eden has been eaten and the serpent is glowing in its gnostic rain of golden and moon-like jewels. it s hue ready to shine forever upon the path of the crooked way. the importance of the oracle is clearly understood in the light of the serpent being the bringer of light and the head being the sun it self. this is the joining of the great inner sage with its great afflatus in the outer that is responsible for the growth of the mage. in this cell the watchers are really watching in the guise of the elder gods and the oracular states are fostered through the dreaming state. cell 9 being the aat of the 10th and 21st letters of the sacred alphabet beware! the personified forms of formless powers are there to serve and to mediate, they may al

SAPPHIRE TABLE OF SET MAIN

lls. appropriately a master is regarded by others as a teacher, even though be may regard himself as a "student" of his calling. in magic and metaphysics, the master is one who understands those things which others call "occult" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the concept of the master has been most precisely formulated to date by aleister crowley. let me cite the key descriptive passages concerning a master of the temple (8=[3] of the a:.a. from magick in theory and practice "the essential attainment is the p

SAPPHIRE TABLET OF SET

lls. appropriately a master is regarded by others as a teacher, even though be may regard himself as a "student" of his calling. in magic and metaphysics, the master is one who understands those things which others call "occult" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the concept of the master has been most precisely formulated to date by aleister crowley. let me cite the key descriptive passages concerning a master of the temple (8=[3] of the a:.a. from magick in theory and practice "the essential attainment is the p

SATANIC BIBLE

x appeal, she is free to manipulate him to her will. the second category is sentiment. usually older woman fit into this category. this would include the "cookie lady" type witch, who might live in a little cottage, and be thought of by people as being a bit eccentric. children are usually enchanted by the fantasy that this type of witch can provide for them, and young adults seek her out for her sage-like advice. through their innocence, children can recognize her magical power. by conforming to an image of the sweet little old lady next door, she can employ the art of misdirection to accomplish her goals. the third category is the wonder theme. this category would apply to the woman who is strange or awesome in her appearance. by making her strange appearance work for her, she can manipu

SATANIC RITUALS

ssen, beisse tief und reichlich, sauge das blut. manche wollen mit den z hnen weinen und die dinge mit den h nden aufw hlen und sich in die erde hinein kuscheln. manche klettern auf die b ume, manche kratzen an den gr ben des todes, manche kampfen mit der stirn, den f ssen oder klauen, manche beissen pl tzlich zu ohne veranlassung! die bestraffung ist streng und gewiss. deswegen lerne das gesetz. sage die w rter. sage die w rter! sage die w rter! i am the sayer of the law. here come all that be new, to learn the law. i stand in the darkness and say the law. none escape! cruel are the punishments of those who break the law. none escape! for every one the want is bad, what you want of us, we know not, yet we shall know. some want to follow things that move, to watch and slink and wait and sp

issen, beisse tief und reichlich, sauge das blut, manche wollen mit den z hnen winen und die dinge mit den h nden aufw hlen und sich in die erde hinein kuscheln. manche klettern auf die b ume, manche kratzen an den gr ben des todes, manche k mpfen mit der stirn, den f ssen oder klauen, manche beissen pl tzlich zu ohne veranlassung! die bestraffung ist streng und gewiss. deswegen lerne das gesetz. sage die w rter. sage die w rter! sage die worter! some want to follow things that move, to watch and slink and wait and spring, to kill and bite, bite deep and rich, sucking the blood! some want to tear with teeth and hands into the roots of things, snuffing into the earth! some go clawing trees, some go scratching at the graves of the dead; some go fighting with foreheads or feet or daws; some b

and the thoughts from within doth prevail. open the portals of darkness, o great opener of the way. come forth into this cycle. blast ye forth through the gates of the shining trapezohedron, for the blood hath been offered! erscheine unter den menschen und sei nicht l nger zur ckgedrangt. komm, wehe und krieche ein in die grossen konzile ohne dich und beende den weg derer, die uns aufhalten. ich sage der glanz muss gesteigert werden, offenbare das gesicht der schlange. bei dem klang wetden wir das gesicht der schlange sehen, so-lerne die w rter gut, die nut ein mensch verk nden kann. seht, ich habe den schleier der schlange und sende ihn unter die menschen. oh h re! die schlange lebt, an einem platz, der offen ist f r die welt. appear among men and be driven back no longer. come forth and

ce. thus, i lift the veil from the serpent and cast him forth among men. oh hear! the serpent liveth, in a place that is open at times to the world. unsichtbar geht sie mitten unter uns und so beschleichen wir die nacht unsichtbar so gut wie m glich und neu durch die winkel m gen wir sichtbar sein und f r jene, die nicht sehen, seien die augen geblendet durch die m htsteine der gerechtigkeit. ich sage zu denen, die mit unverst ndlicher zunge reden: ich weiss sehr wohe, was euch zur ckh lt diesen kreis und verlassen. die fl chtigen jagdhunde der grenze warten geduckt auf die seelen der gerechtigkeit, sie sind die w chter des kreises und sie liegen versteckt auf der schwelle zur zeit und ihre zeitraumpl ne bewegen sich ber ihren, sie verstecken sie gut. sie bewegen sich neu durch die winkd

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

erlap. shri: taken from a sanskrit word meaning beauty, or majesty, shri can be both a general term of respect, similar to mister, or a title with deeper religious meaning, similar to saint. it is sometimes used before the names of objects, books, and places. sadhu: a sadhu is an ascetic, meaning a person, such as a monk, who gives up earthly pleasures and leads a life of selfdenial and solitude. sage: among hindus, a sage is a scholar and philosopher who is believed to be blessed with divine knowledge. historically, sages were the authors of epic poems, and they were regarded as the bearers of ancient hindu values and beliefs. sage is in fact an english word; in india, sages are called rishis. guru: guru is a sanskrit word that literally means venerable but can also mean heavy. in hinduis

my people to annihilation. just then enlil arrived. he saw the boat and became furious, he was filled with rage at the igigi gods: where did a living being escape? no man was to survive the annihilation! ninurta spoke to valiant enlil, saying: who else but ea could devise such a thing? it is ea who knows every machination! ea spoke to valiant enlil, saying: it is yours, o valiant one, who is the sage of the gods. how, how could you bring about a flood without consideration charge the violation to the violator, charge the offense to the offender, but be compassionate lest (mankind) be cut off, be patient lest they be killed. instead of your bringing on the flood, would that a lion had appeared to diminish the people! instead of your bringing on the flood, would that a wolf had appeared to

offering to a god, especially of a killed animal. ziggurat: a mesopotamian temple tower. savor: aroma. beletili: a minor sumerian deity, who is believed to have been a fertility goddess. lapis lazuli: a deep-blue semiprecious stone. consigned: delivered or handed over. annihilation: complete destruction. igigi: spirits that appear as stars in the sky. machination: scheme, plot, or crafty action. sage: wise person. violation: crime or a breaking of laws or rules. compassionate: showing sympathy for the suffering of others. lest: in order to prevent something from happening. pestilent: damaging or deadly. erra: form of erragal as a thunder god. atrahasis: hero of an akkadian epic (c. 1700 bce) that also tells the story of the flood. world religions: primary sources 69 the epic of gilgamesh

, mukti freedom, freedom from the bonds of imperfection, freedom from death and misery and this bondage can only fall off through the mercy of god. purity is the condition of his mercy. how does that mercy act? he reveals himself to the pure heart; the pure and the stainless see god. even in this life; then and then only all the crookedness of the heart is made straight. so the best proof a hindu sage gives about the soul, about god, is: i have seen the soul; i have seen god. and that is the only condition of perfection. the hindu religion does not consist in struggles and attempts to believe a certain doctrine or dogma, but in realizing not in believing, but in being and becoming. descend we now from the aspirations of philosophy to the religion of the ignorant. at the very outset, i may

one stands by and listens, one will find the worshipers applying all the attributes of god, including omnipresence, to the images. it is not polytheism. the rose, called by any other name, would smell as sweet. names are not explanations. uncompromising: showing no willingness to find a middle ground or negotiate. causation: the process of causing an effect. proclaim: announce. bondage: slavery. sage: holy man. dogma: code of belief. aspirations: ambitions, goals. polytheism: belief in more than one god. omnipresence: presence everywhere, throughout all of creation. world religions: primary sources 115 paper on hinduism superstition is a great enemy of man, but bigotry is worse. why does a christian go to church? why is the cross holy? why is the face turned toward the sky in prayer? why

n this their doctrine is of no authority. he who injures these (water-bodies) does not comprehend and renounce the sinful acts; he who does not injure these, comprehends and renounces the sinful acts. knowing them, a wise man should not act sinfully towards water, nor cause others to act so, nor allow others to act so. he who knows these causes of sin relating to water, is called a reward-knowing sage. thus i say. fourth lesson (thus i say: a man should not, of his own accord, deny the world (of fire-bodies, nor should he deny the self. he who denies the world (of fire-bodies, denies the self; and he who denies the self, denies the world (of fire-bodies. he who knows that (viz [namely] fire) through which injury is done to the long-living bodies (i.e. plants, knows also that which does no

ld religions: primary sources 143 gaina sutras he who injures these (fire-bodies) does not comprehend and renounce the sinful acts; he who does not injure these, comprehends and renounces the sinful acts. knowing them, a wise man should not act sinfully towards fire, nor cause others to act so, nor allow others to act so. he who knows the causes of sin relating to fire, is called a reward knowing sage. thus i say. fifth lesson i shall not do (acts relating to plants) after having entered the order [having become a jainist, having recognised (the truth about these acts, and having conceived that which is free from danger (i.e. control. see! there are men who control themselves; others pretend only to be houseless, for one destroys this (body of a plant) by bad and injurious doings, and many

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

ppening now. we have accurate records reaching back several thousand years, revealing the causes of failure in individuals, tribes, and nations. reading the old history books will reveal certain parallels that can be used as benchmarks in forecasting the future, and this knowledge, properly applied, will greatly aid and assist our decision making in the hereand- now. the main difference between a sage and his student is wisdom and knowledge; one difference between a wise man and a fool is the application. a fool may know better but take the wrong path anyway. history reveals that civilizations tend to follow a pattern; they rise only to fall, and decadence and corruption are the main culprits in the destruction of the mighty. after once becoming infected, it only takes a generation or two

ther. as they grew older, their contests grew more exacting, and the difference between them became harder to discern. one of their favorite pastimes was target practicing, one trying to out-shoot the other with bow and arrow. however, it soon became obvious that their scores were about even. what they needed was a real tie breaker. one morning, they met a medicine man, and one boy asked this old sage's advice on their dilemma. the old man simply said "go you hunting, one east and one west; he who brings me meat by day's end shall have a powerful charm, and all will know of his prowess" this seemed like a fine idea to the boys, and they quickly followed the old sage's advice, one traveling east and one traveling west. in his own way, each boy tried his best, traversing meadows and valleys

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

iding abroad, informed me of the very handsome legacy which my poor friend had bequeathed me. this consisted, first, of a sum about which i think it best to be guarded, foreseeing the possibility of a new tax upon real and funded property; and, secondly, of certain precious manuscripts, to which the following volumes owe their existence. i imagine i trace this latter bequest to a visit i paid the sage, if so i may be permitted to call him, a few weeks before his death. although he read little of our modern literature, my friend, with the affable good-nature which belonged to him, graciously permitted me to consult him upon various literary undertakings meditated by the desultory ambition of a young and inexperienced student. and at that time i sought his advice upon a work of imagination

p the past, and repeople it; but note how differently do such remembrances affect the two. on zanoni's face, despite its habitual calm, the emotions change and go. he has acted in the past he surveys; but not a trace of the humanity that participates in joy and sorrow can be detected on the passionless visage of his companion; the past, to him, as is now the present, has been but as nature to the sage, the volume to the student, a calm and spiritual life, a study, a contemplation. from the past they turn to the future. ah! at the close of the last century, the future seemed a thing tangible, it was woven up in all men's fears and hopes of the present. at the verge of that hundred years, man, the ripest born of time("an des jahrhunderts neige, der reifste sohn der zeit "die kunstler) stood

esty as an affair of taste or decency: and the world as the patrimony of clever scoundrels) a volume lay on a table, it was one of voltaire, and the page was opened at his argumentative assertion of the existence of the supreme being("histoire de jenni) the margin was covered with pencilled notes, in the stiff but tremulous hand of old age; all in attempt to refute or to ridicule the logic of the sage of ferney: voltaire did not go far enough for the annotator! the clock struck two, when the sound of steps was heard without. the stranger silently seated himself on the farther side of the bed, and its drapery screened him, as he sat, from the eyes of a man who now entered on tiptoe; it was the same person who had passed him on the stairs. the new-comer took up the candle and approached the

compressed lips. he listened, with many ejaculations of horror, to his relation's recital, and sought earnestly, but in vain, to induce him to give information against his protege "tush, tush, rene dumas" said the old man "you are a lawyer. you are bred to regard human life with contempt. let any man break a law, and you shout 'execute him "i" cried dumas, lifting up his hands and eyes "venerable sage, how you misjudge me! i lament more than any one the severity of our code. i think the state never should take away life, no, not even the life of a murderer. i agree with that young statesman, maximilien robespierre, that the executioner is the invention of the tyrant. my very attachment to our advancing revolution is, that it must sweep away this legal butchery" the lawyer paused, out of br

ings to raise the beloved one into your equal. nay, interrupt me not. can you see sickness menace her; danger hover around; years creep on; the eyes grow dim; the beauty fade, while the heart, youthful still, clings and fastens round your own, can you see this, and know it is yours to "cease" cried zanoni, fiercely "what is all other fate as compared to the death of terror? what, when the coldest sage, the most heated enthusiast, the hardiest warrior with his nerves of iron, have been found dead in their beds, with straining eyeballs and horrent hair, at the first step of the dread progress, thinkest thou that this weak woman from whose cheek a sound at the window, the screech of the night-owl, the sight of a drop of blood on a man's sword, would start the colour could brave one glance of

h to her you are human, and human only. how know you, then, to what you may be tempted; how know you what her curiosity may learn and her courage brave? but enough of this, you are bent on your pursuit "the fiat has gone forth "and to-morrow "to-morrow, at this hour, our bark will be bounding over yonder ocean, and the weight of ages will have fallen from my heart! i compassionate thee, o foolish sage, thou hast given up thy youth" chapter 3.xvii. alch: thou always speakest riddles. tell me if thou art that fountain of which bernard lord trevizan writ? merc: i am not that fountain, but i am the water. the fountain compasseth me about. sandivogius "new light of alchymy" the prince di was not a man whom naples could suppose to be addicted to superstitious fancies. still, in the south of ital

i. after all, what do his promises amount to? you allow that nothing can be more equivocal. you say that he has left naples, that he has selected a retreat more congenial than the crowded thoroughfares of men to the studies in which he is to initiate you; and this retreat is among the haunts of the fiercest bandits of italy, haunts which justice itself dares not penetrate. fitting hermitage for a sage! i tremble for you. what if this stranger of whom nothing is known be leagued with the robbers; and these lures for your credulity bait but the traps for your property, perhaps your life? you might come off cheaply by a ransom of half your fortune. you smile indignantly! well, put common-sense out of the question; take your own view of the matter. you are to undergo an ordeal which mejnour hi

SIR WALLIS BUDGE EGYPTIAN MAGIC

performed in the east from the most ancient period; and the power to control and direct the movements of such venomous reptiles was one of the things of which the egyptian was most proud, and in which he was most skilful, already in the time when the pyramids were being built. but this was by no means the only proof which moses gives that he was versed in the magic of the egyptians, for, like the sage aba-aner and king nectanebus, and all the other magicians of egypt from time immemorial, he and aaron possessed a wonderful rod 3 by means of which they worked their wonders. at the word of moses aaron lifted up his rod and smote the waters and they became blood; he stretched it out p. 6 over the waters, and frogs innumerable appeared; when the dust was smitten by the rod it became lice; and

, he said to them "will ye not row" and they replied "our leader has ceased to row" then turning to the maiden who had dropped her ornament overboard, he asked her why she was not rowing, whereupon she told him what had happened. on this the king promised that he would get back the ornament for her. then the king commanded that tchatcha-em-ankh should appear before him at once, and as soon as the sage had been brought into his presence he said to him "o tchatcha-emankh, my brother, i have done according to thy words, and the heart of my majesty became glad when i saw how the maidens rowed. but now, an ornament which is made of new turquoise and belongeth to one of the maidens who row hath fallen into the water, and she hath in consequence become silent, and hath ceased to row, and hath dis

apters of that wonderful compilation, 1 was one day talking to his father, presumably on the subject of the powers of working magic possessed by the ancients. in answer to some remark by khufu he replied "up to the present thou hast only heard reports concerning the things which the men of olden time knew, and man knoweth not whether they are true or not; but now i will cause thy majesty to see a sage in thine own time, and one who knoweth thee not" in reply to khufu's question "who is this man, o herutataf" the young man replied "it is a certain man called teta, who dwelleth in tet- seneferu, and is one hundred and ten years old, and to this very day he eateth five hundred loaves of bread, and the shoulder of an ox, and he drinketh one hundred measures of ale. he knoweth how to fasten on

, because he was anxious to make one similar for his own "horizon" though at the present it is impossible to say what the p. 17 aptet was, it is quite clear that it was an object or instrument used in connection with the working of magic of some sort, and it is clear that the king was as much interested in the pursuit as his subjects. in reply to his son's words khufu told him to go and bring the sage into his presence, and the royal barge or boat having been brought, herutataf set out for the place where the sage dwelt. having sailed up the river some distance he and his party arrived at tet-seneferu, and when the boats had been tied to the quay the prince set out to perform the rest of the journey, which was overland, in a sort of litter made of ebony, which was borne by men by means of

nce he and his party arrived at tet-seneferu, and when the boats had been tied to the quay the prince set out to perform the rest of the journey, which was overland, in a sort of litter made of ebony, which was borne by men by means of poles of sesnetchem wood, inlaid with gold. when he had arrived at the abode of teta, the litter was set down upon the ground, and the prince came out to greet the sage, whom he found lying upon a basket-work bed or mattress, which had been placed for him in the courtyard of his house, whilst one servant shampooed his head, and another rubbed his feet. after a suitable greeting and reference to the sage's honourable condition had been made, herutataf told him that he had come from a great distance in order to bring to him a message from khufu his father, and

whom he found lying upon a basket-work bed or mattress, which had been placed for him in the courtyard of his house, whilst one servant shampooed his head, and another rubbed his feet. after a suitable greeting and reference to the sage's honourable condition had been made, herutataf told him that he had come from a great distance in order to bring to him a message from khufu his father, and the sage bade him "welcome" heartily, and prophesied that khufu would greatly exalt his rank. the greetings ended, herutataf assisted teta to rise, and the old man set out for the quay leaning upon the arm of the king's son, p. 18 and when he had arrived there he asked that a boat might be provided for the transport of his children and his books. two boats were at once prepared and filled with their c

ived there he asked that a boat might be provided for the transport of his children and his books. two boats were at once prepared and filled with their complement of sailors, and teta sailed down the nile with herutataf, while his family followed. after a time the party arrived at khufu's palace, and herutataf went into the presence of his father, and reported to him that he had brought teta the sage for him to see; khufu gave orders that he was to be brought before him quickly, and having gone forth into the colonnade of the palace, teta was led in to him. khufu said to him "how is it, teta, that i have never seen thee" and the sage replied "o prince, he who is called cometh; and since thou hast called me, behold, here i am" khufu said to him "is it true, according to what is reported, t

SOLOMON

slated by f. c. conybeare pdf formatted by p. yardley 1. testament of solomon, son of david, who was king in jerusalem, and mastered and controlled all spirits of the air, on the earth, and under the earth. by means of them also he wrought all the transcendent works of the temple. telling also of the authorities they wield against men, and by what angels these demons are brought to naught. of the sage solomon. blessed art thou, o lord god, who didst give solomon such authority. glory to thee and might unto the ages. amen. 2. and behold, when the temple of the city of jerusalem was being builded, and the artificers were working thereat, ornias the demon came among them toward sunset; and he took away half of the pay of the chief-deviser's) little boy, as well as half his food. he also conti

TECHNICIANS GUIDE TO THE LEFT HAND PATH

nce consisting of their own character which- if the individual steps into the appropriate environment- they can align themselves with. this alignment, or stepping into the proper period becomes an important part of the left hand path psychological construction, thus making it real in the sense that activity and results can now be generated through that construction. it is the difference in a true sage, master, or magus and one who just learned alot. they may have the same knowledge, but how it is perceived in relation to the why and what for of things is vastly different in scale; as will be the creative activities manifested from that knowledge. what really is important is that in order for there to be any connection (to its source) a properly tuned receptor capable of that connection mus

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

mystical union that brings about cleansing and renewal. the goal of illuminati alchemy is to realize a new world order through destruction("cleansing. thus, ordo ab chao, order out of chaos. in this drawing from mylius's philosophia reformata (1622) the alchemical process is "bath" the union of sol (sun) and luna (moon. the "x" is the intersection of the two opposites. swami bua, an indian hindu sage who, in 2003, claimed to be 115 years old. he crosses his legs in the x-configuration typical of hindu gurus and swamis as they meditate and practice yoga. apparently, the swami's lifestyle does not a healthy nation make. according to statistics overall in india, the longevity rate is 23 years less than in north america (photo: transformation magazine, july-august, 2003 "cross my heart and ho

THE BLACK LODGE

rade is obtained the demoniac forces are stirred in the soul of the new member, to deviate him or her from the order s spiritual current. we must once again point out that this defense mechanism is a natural process. but it is the "super natural, with all its attendant risks and terrors, that true aspirants seek. a master (frater 215 .8=3 a .a) once wrote the following "man was once defined, by a sage, as a marine animal that went insane and decided to live on land. madness (in the sense of wilful deviation from the norm) is indeed the key word in this matter. it has been of great individual inconvenience to our species, the fact that we developed aspiration- this "infinite dis-ease in the spirit. once upon a time, we went on all fours, as did all other animals (even primates usually keep

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

de for your use. after you have gathered the equipment you will need, and cleaned, or cleared the area you will be using, you need to prepare yourself. this most often is done by taking a ritual bath, donning your robe, or ritual clothing, and spending some quiet time in meditation. this will allow you to be calm, and centered before the ritual begins. cense the area with incense. many people use sage. sage should not be used if anyone who will be at the ritual is pregnant. frankincense, can also be used, or you can sprinkle the area with a mixture of blessed salt-water. casting the circle, is done by tracing a circle in the air, above the ground with the athame (or wand, while walking deosil (clockwise) around the area. as you do, say, i conjure thee, o-circle of power, become a boundary

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

or mediumship. it is a divine science of correspondences, in the study and application of which the intellect and intuition become t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d prophecy and divination 123 blended in a natural, harmonious manner. they commence to vibrate in unison. when this union becomes complete, the ignorant man becomes the prophetic sage. h joseph goodavage, author of astrology: the space age science (1966, began his book with the following declaration: gover many thousands of years astrologers have deduced a connection between the motions of the planets and positions of the stars with every kind of terrestrial activity. their ability to predict future trends.even actual events.has been repeatedly demonstrated. h the gstar go

sed in every branch. may this be so! the magician repeats the incantation until a feeling of rapport is established with the tree. when it is felt that the treatment is over, the magician breaks contact gently and thanks the nature spirits for their help. m delving deeper cavendish, richard. the black arts. new york: capricorn books, 1968. cirlot, j. e. a dictionary of symbols. translated by jack sage. new york: barnes& noble, 1993. gaskell, g. a. dictionary of all scriptures and myths. new york: gramercy books, 1981. gifford, jane. the wisdom of trees: mystery, magic and medicine. new york: sterling publications, 2000. paterson, jacqueline memory. tree wisdom. great britain: thorson publishing, 1997. voodoo dolls to accomplish the placing a curse or a spell upon an individual, many magic

THE KEY TO THE MYSTERIES

ty of her heart, the indescribable charm of her spirit, and the european celebrity of her name. the publication of this information in the "estafette" attracted to us at that time, without our particularly knowing 128 why, the insults of a mr. de pene, since then become known to fame through his unfortunate duel. we thought at the time of la fontaine's fable about the fool who threw stones at the sage. mr. de pene spoke of us as an unfrocked priest, and a bad catholic. we at least showed ourself a good christian in pitying and forgiving him, and as it is impossible to be an unfrocked priest without ever having been a priest, we let fall to the ground an insult which did not reach us. spooks in paris. mr. home, a week ago, was once more about to quit paris, that paris where even the angels

n, they ended by confounding them. such is the origin of that fabulous natural history, in which lions allow themselves to be defeated by cocks, where dolphins die of sorrow for the ingratitude of men, in which mandrakes speak, and the stars sing. this enchanted world is indeed the poetic domain of magic; but it has no other reality than the meaning of the hieroglyphs which gave it birth. for the sage who understands the analogies of the transcendental qabalah, and the exact relation of ideas with signs, this fabulous country of the fairies is a country still fertile in discoveries; for those truths which are too beautiful, or too simple to please men, without any veil, have all been hidden in these ingenious shadows. yes, the cock can intimidate the lion, and make himself master of him, b

ience which discovers. the actual progress of human knowledge has diminished by a great deal the chances of prodigies, but there still remains a great number, since both the power of the imagination and the nature and power of magnetism are not yet known. the observation of universal analogies, moreover, has been neglected, and for that reason divination is no longer believed in. 200 a qabalistic sage may, then, still astonish the crowd and even bewilder the educated: 1 degree- by divining hidden things; 2 degree- by prediction many things to come; 3 degree- by dominating the will of others so as to prevent them doing what they will, and forcing them to do what they do not will; 4 degree- by exciting apparitions and dreams; 5 degree- by curing a large number of illnesses; 6 degree- by rest

bsolute life of those numbers and those forces which obey thee in order to people the infinite with inexhaustible creation! mathematics proves thee, the harmonies of nature proclaim thee, all forms as they pass by salute thee and adore thee! abraham knew thee, hermes divined thee, pythagoras calculated thee, plato, in every dream of his genius, aspired to 289 thee; but only one initiate, only one sage has revealed thee to the children of earth, one alone could say of thee "i and my father are one" glory then be his, since all his glory is thine! thou knowest, o my father, that he who writes these lines has struggled much and suffered much; he has endured poverty, calumny, proscription, prison, the forsaking of those whom he loved- and yet never did he find himself unhappy, since truth and

THE MIDDLE PILLAR

ion. the magical correspondence of the psychological id, or es as dr. georg groddeck called it, is the yechidah-a word meaning the monad, the self, the paternal ens4 of light. it is the "essence of mind which is intrinsically pure" to adopt a definition of an eastern religious text.5 it is also the buddha-nature, the realization of which is that alone which differentiates the enlightened man, the sage, from him who is ignorant and unenlightened. just as in physics, where the electron may be considered either as an electrical particle or as a system of radiations or waves, so this yechidah may be considered from two quite distinct points of view. it is the innermost kernel of the self, the deepest core of consciousness itself, unconsciousness to pillar of beneficence (balance) figure 2: the

THE NECRONOMICON SIMON VERSION

en he had said them, or perhaps to stress their importance. the second testimony is riddled through with non sequiturs and bits of incantation. he does not finish the book. it trails off where he would have signed it, presumably, in the arab manner, but giving his lineage. instead, it ends before he can name himself or even one relation. we can only imagine with horror what fate befell this noble sage. another problem that confronts the editor is the suspected frequency of the copyist's glosses; that is, there do seem to be occasionally bits of sentence or fragments of literature that would seem to be inconsistent with the period in which the text was written. however, no final word can be said on this matter. the difficulty arises in the age-old question of "which came first, the chicken

THE PATH OF KABBALAH

development feels at some point, the sensation of his ignobility, weakness, his egoism and the vileness of his own desires. after a person experiences these feelings he can no longer be proud of himself, since he begins to see that everything that he receives comes from the creator. that is why a kabbalah teacher is a modest person who lives his daily life just like every one of us, and not some sage who is disconnected from this world. that is why neither a kabbalistic teacher nor his students are arrogant; they do not compel their ideas on others, they do not force and do not preach. the purpose of the rabbi is to turn the student toward the creator in every single matter, not to himself. in all other methods, even when they pretend to be a kabbalist, the student begins to feel awe towa

ations. he not only saw the entire picture of the cycle of correction of the souls, but also was given permission to describe it. the only sign by which it is possible to determine if one is permitted to study kabbalah is his desire for spirituality, his genuine desire. the study of the kabbalah is not meant for any magic or witchcraft; it is also not intended to turn one into a great rabbi, or a sage. its purpose is to promote one s spiritual development and attain the upper worlds, through hard labour. the consequences of one s efforts will be measured by his ability to dedicate his every ambition to bestowal upon the creator. when speaking of physical performance of mitzvot, it is important to mention that it can only be performed in this world, because that is where we perform physical

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

alities; ever boiling up to vanish in the inane. optimism and pessimism, the former proffering to us the golden chalice filled with the vanities of life, the latter a leaden cup replete with the excretum of existence. gaway, away, out of my sunlight, h waved diogenes; he saw before him a man, only a man full of brains and bowels. the maidens of athens laughed at him, wizened misogynist and dreary sage, yet even the most beautiful of these monthly would spill her crimson libation to the moon. gyea! truly, away, away, out of my sight, o shadow of a king; but last night wert thou not fingering the delicate chalice of campaspe, and a few hours hence will not thy drowsy hand crimson the white womb of thy mother earth with the red lees of the grape of bacchus, so full of the poppies of sleep, an

ve vulgar appreciation, and when vulgar understanding has, swine-like, trodden their pearls of wisdom back into the mud of its own sty, a great wave of materialism sweeps over the face of the globe. this system of thought, built on the illusive phantasmagoria of the mind, found in the west a master-mind to mould it into shape, in the personality of democritus of abdera; and from the day when that sage materialized the creations of his brain to that of buchner and the present-day mud-larks, it has formed the stumbling-block to nearly every great thinker, and the veritable pus puriens of the common mind. however, out of the slough grew, as must always happen, a subtle plant; and in the form of newton, whose scientific demonstration of auto-kineticism, many ages previously adumbrated by emped

each other, but in reality their antagonism has been of a superficial nature, and fundamentally they at heart are one. the former having postulated an eternal gcreator, h a something out of something. god; the latter postulated an eternal gcreation, h a something for ever something. matter. gthe mere terrestrial-minded man knows not the things of god, nor can their subtle meaning understand? h a sage, i say, although he mentions perhaps the best of his inventions, god *pentecost, vol. ii, p. 176. then under the daedal wand of newton and berkeley, science disclosed the fact that matter is hylo-zoic. a fact already supposed by spinoza. that is, that within matter itself lives an indwelling energy and power, and also that matter as body solely exists in the automorphism of experience. yet st

overcome by yoga *huxley fs hume, p. 107. huxley, like hume, diagnosed with an almost incredible minuteness all the symptoms of this mental unstability, but could not in all the wonders of their laboratories, and in all the wisdom of their pharmacopoeia, discover a single or certain cure; and yet, strange to say, it is within the grasp of all from the most ignorant clodhopper to the most sapient sage. now turning back from the present day, we shall find that amongst those, whom we may call the divine philosophers, those in the west have in their illumination triumphed over those in the east. and as the spontaneous flashing of the heavens is a grander sight than the watching of an artificial thunderstorm produced in a halfpenny test tube; so in the west, though the state arrived at was one

THE TAROT OF C C ZAIN

cerned by the physical senses, the exoteric side. the esoteric, or other half, must be apprehended through the application of the psychic senses. reason, divorced from intuition, can discern only in the realm of effects; but re-wed to intuition, can remove the obscuring mantle from nature's most secret page and pursue her mysteries at leisure. these mysteries are revealed only in solitude, to the sage who meditates in silence in the full and calm possession of himself. the tiara represents the power of the intellect to penetrate the three realms of existence--physical, astral and spiritual--which are signified by its stories. the lunar crescent, symbolizing the feminine attribute, is above the tiara to indicate that in occult science the intellect should be guided by the intuitional, or ps

h may bring forgiveness. at the back is a divine messenger, signifying that the justice of god will be the final judge of the justice of men. the sword is here a sign of protection to the good and a menace to the wicked. the eyes of justice are covered with a bandage to show that she weighs and strikes without taking into account the conventional differences that men establish for themselves. the sage- arcanum ix. in divination, arcanum ix may briefly be read as wisdom or prudence. arcanum ix is figured by an old wanderer leaning on a staff and carrying before him a lighted lamp which he half conceals behind his mantle. this sage personifies experience gained in the journey of life. the cloak is of square form, symbolizing the physical world in which man may acquire knowledge of good and e

TYSON DONALD NEW MILLENNIUM MAGIC

- tion is great. to do so is to turn away from the face of divine love that is the only guide to true happiness and peace. the use of magic to gratify the passions for their own sake creates imbalance, and imbalance is always punished whereas bal- ance is always protected. pythagoras expressed this understanding when he wrote in his golden verses "the gods, to the most cruel, have not exposed the sage" 24 it is permissible for the magus to alter probability in specific personal matters if it harms no one, not even him or herself; if it helps move the magus forward along the path of true destiny; and if it does not seek something for nothing in defiance of cosmic law. but beware of self-deception! it is all too easy to mistake selfishness for piety. this is the lawful zone of magic. element

TYSON DONALD SOUL FLIGHT

impress the spirits. becoming familiar with an astral realm in order to really explore an astral realm, it is necessary to return to it again and again. at first, it is likely to be fragmented or vague, too much for your mind to comprehend, and a confusion of sounds and colors. indeed, theosophists describe the first perception of the astral world as nothing but vaguely defined forms. the tibetan sage who instructed alice a. bailey wrote that "the appearance of the astral plane when first definitely seen by the 'opened eye' of the aspirant is one of dense fog, confusion, changing forms, interpenetrating and intermingling colors, and is of such a kaleidoscopic appearance that the hopelessness of the enterprise seems overwhelming. it is not light, or starry or clear. it is apparently impenet

TYSON DONALD THE POWER OF THE WORD

a name of four letters, but in another sense it is a name of three letters. it embodies and conveys the essences of both three and four simultaneously. this is a great mystery that extends far beyond the bounds of jewish mysticism. the relationship between three and four is the dynamic upon which the world is constructed. it is one of the most arcane secrets of both religion and magic. the greek sage pythagoras graphically captured this eternal marriage of three and four in his famous tetractys, a triangle formed out of ten dots, with four dots at its base. for centuries occultists have used the hebrew letters of ihvh in place of the dots, which lends the tetractys a much more intricate and organic aspect: three is divine and heavenly; four is mundane and earthly. in christianity, there a

WESTERN MANDALAS OF TRANSFORMATION SR AL

can be utilized by figure 2-e note: the most important incenses, qabalistically, are in bold type. letter a-aleph b-beth g-gimel d-daleth e, h-heh v,w-vav z-zain ch-cheth t-teth i, j, y-yod k, c-kaph l-lamed m-mem n-nun s-samech o-ayin p, f-peh tz, ts-tzaddi q-qoph r-resh sh-shin t, th-tau hebrew letters and corresponding incenses and tones incense adamant, acacia, galbanum, lavender, gum arabic, sage fenugreek, horehound, mastic, storax camphor, aloes, jasmine, pennyroyal myrtle, sandlewood, rose dragon's blood, geranium, tiger lily borage, mallow, periwinkle, storax orchid, wormwood anise, camphor, lotus, onycha catnip, frankincense, cinnamon lily, narcissis cedar, hyssop, saffron amber, hyacinth, galbanum fern, lotus, violet, myrrh benzoin, pine, opoponax aloes, dill, heliotrope, iris c

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

i should not answer any questions hereafter. from that time on he sent all newcomers to chao-chou. nyogen: as long as there remains a faint trace of zen, the creek has not been completely drained. each person coming here brings his own particular tinge to add to the stream. when chao-chou referred to losing his life, he meant to lose one s self and enter nirvana. a person who attempts to become a sage must pass through many difficulties, and even at the last he must quench his thirst with bitterness. if you do not mind these obstacles, i say, go to it. 98. yueh-shan s lake yueh-shan asked a newly-arrived monk, where have you come from? fogai: are you enjoying the atmosphere? the monk answered, from the southern lake. fogai: you give a glimpse of the lake view. is the lake full or not? inqu

can manage the job. i may look different, said nasrudin, but i have the same strength i had twenty years ago. he got the job on the strength of his assurance. soon afterwards, the philosopher asked nasrudin to shift a paving- stone from one part of the garden to another. tug as he might, the mulla could not lift it. i thought you said that you were as strong as you were twenty years ago, said the sage. i am, answered nasrudin, exactly as strong. twenty years ago i could not have lifted it, either! the value of the past nasrudin was sent by the king to investigate the lore of various kinds of eastern mystical teachers. they all recounted to him talks of the miracles and the sayings of the founders and great teachers, all long dead, of their schools. when he returned home he submitted his re

k knowledge even in china. muslim he who seeks, finds either his god or his misfortune. turkish a journey of a thousand miles begins with one step. chinese there is no bridge without a place on the other side of it. welsh better to turn back than to lose one s way. russian all men are not like trees; some must travel and cannot keep still. romany 298 the torch of doubt and chaos, this is what the sage steers by. chuang tzu every road has two directions. ukrainian the stone that remains in one spot becomes covered with moss. lithuanian to know the road ahead, ask those coming back. chinese let everyone praise the ford as he finds it. welsh when you have something to do and you find no companions, take your stick and go slowly. albanian god blesses the seeking, not the finding. german when t

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

he doctrines of the pythagoreans. the first eminent follower of pythagoras was aristaeus, who married theano, the widow of his master: next followed mnesarchus, the son of pythagoras; and later bulagoras, tidas, and diodorus the aspendian. after the original school was dispersed, the chief instructors became clinias and philolaus at heraclea; theorides and eurytus at metapontum; and archytas, the sage of tarentum. the school of pythagoras has several peculiar characteristics. every new member was obliged to pass a period of five years of contemplation in perfect silence; the members held everything in common, and rejected animal food; they were believers in the doctrine of metempsychosis, and were inspired with an ardent and implicit faith in their founder and teacher. so much did the elem

language, certain words were used as equivalent to the low numbers. for one (1, they said moon or earth. for two (2, they used many words of things in pairs such as the eyes, wings or arms. for three (3, they used rama, fire or guna, for they knew of 3 ramas, 3 kinds of fire and 3 gunas or qualities. for four (4, they used veda, age or ocean. for six (6, they used seasons. for seven (7, they used sage or vowel. for twelve (12, they said sun or zodiac and for twenty (20, they used nails, meaning those of hands and feet. edward b. tylor# 111. chapter nineteen other higher numbers numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott he 14 days of burial, in the master s degree. 14 parts into which the body of osiris was divided. a type of christ, sacrificed on the 14th d

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

by the image of three heads, the sefirotic edifice from hokhmah to yesod, and malkhut. see scholem, major trends, p. 270; tishby, wisdom, pp. 245 246; liebes, studies in the zohar, pp. 170 171 n. 65; wolfson, constructions, pp. 46 53. on the correlation of these configurations and the three obligatory meals of sabbath, see zohar 2:88b. the link between this zoharic pas- notes to pages 118 119 233 sage and the trinity in sabbatian theology was noted by tishby, studies in kabbalah, p. 955. on the triadic representation of the godhead, see the account of the arrayment (tiqqun) of the letter alef in zohar hadash, 60d, into a yod above (implied and not mentioned explicitly, waw in the middle, and dalet below: the image and mystery of adam in two forms, the head above is the primordial point tha

ABRAMELIN2

ron, 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 principles, because the creator of all things reserveth that unto himself; and, like a jealous god, he hath indeed wished that we should enjoy the fruit thereof, but he hath not wished to permit us to touch either t

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ot* in the room' we evidently mean that *some* cats *are* in the room. this remark is not intended to be a reflection upon this distinguished audience. 16. so then, if nothing is to be really the absolute nothing, we mean that nothing does not enter into the category of existence. to say that absolute nothing exists is equivalent to saying that everything exists which exists, and the great hebrew sages of old time noted this fact by giving it the title of the supreme idea of reality (behind their tribal god, jehovah, who, as we have previously shown, is merely the yoga of the 4 elements, even at his highest- the demiourgos) eheieh-asher-eheieh- i am that i am. 17. if there is any sense in any of this at all, we may expect to find an almost identical system of thought all over the world. th

t i suspect that it may have been the isolation and the physical hardship itself that helped, that more and more my magical operation became implicit in my own body and mind, when a few months later i found myself performing *in full* operations involving the formula of the neophyte (for which see my treatise 'magick) without any external apparatus at all. 10. a pox on all these formalistic aryan sages! unless one wants to be very pedantic, it is rather absurd to contend that this form of ritual forced upon me, first by external and next by internal circumstances, was anything else but a new form of asana, pranayama, mantra-yoga, and pratyahara in something very near perfection; and it is therefore not surprising that the magical exaltation resulting from such ceremonies was in all essenti

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

asury 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 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 seem

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

leeps, on those days when he has no power, when the great bear hangs from its tail, and on the four quarters of the year computed therefrom, and on the spaces between these angles. on these days, the mother tiamat is restless, the corpse kutulu shakes beneath the earth, and our master enki is sore afraid. prepare, then the bowl of tiamat, the dur of indur, the lost bowl, the shattered bowl of the sages, summoning thereby the firik of gid, and the lady shakuguku, the queen of the cauldron. recite the conjuration ia adu en i over it, and build the fire therein, calling gbl when thou dost, after his manner and form. when the fire is built and conjured, then mayest thou raise thine dagger, summoning the assistance of ninkharsag, queen of the demons, and ninkaszi, the horned queen, and ninnghiz

ALEISTER CROWLEY MAGICK WITHOUT TEARS

o assert nothing is not to explain the universe; and they proceed to do so by means of a mathematical equation even simpler than ours, involving as it does no operations beyond simple addition and subtraction. they say "nothing obviously means nothing; it has no qualities nor quantities (the advaitists27 said the same, and then stultified themselves completely by calling it one "but" continue the sages of the middle kingdom "it is always possible to reduce any expression to nothing by taking any two equal and opposite terms (thus n(-n= 0 "we ought therefore to be able to get any expression that we want from nothing; we merely have to be careful that the terms shall be precisely opposite and equal (0= n- n. this then they did, and began to diagrammatize the universe as the oe s.b. cap "i- a

ALEISTER CROWLEY MEDITATION

temple, and sometimes as a marriage feast, mystic marriage, spiritual marriage "chymical nuptials" and in a hundred other ways. whatever the form chosen, it is the symbol of the great work. this place of his working therefore declares the nature and object of the work. those persons who have supposed that the use of these symbols implied worship of the generative organs, merely attributed to the sages of every time and country minds of a calibre equal to their own. the tau is composed of ten squares for the ten sephiroth<sephiroth are the ten units. in one system of classification (see "777) these are so arranged, and various ideas are so attributed to them, that they have been made to mean anything. the more you know, the more these numbers mean to you> about this tau

ALEISTER CROWLEY TAO TEH KING

tone down our brightness to the general obscurity. oh tao, how still art thou, how pure, continuous one beyond heaven! 3. this tao hath no father; it is beyond all other conceptions, higher than the highest. 5 chapter v the formula of the vacuum. 1. heaven and earth proceed without motive, but casually in their order of nature, dealing with all things carelessly, like used talismans. so also the sages deal with their people, not exercising benevolence, but allowing the nature of all to move without friction. 2. the space between heaven and earth((i.e, the six trigrams between) is their breathing apparatus((and so these must not be interfered with) exhalation is not exhaustion, but the complement of inhalation, and this equally of that. speech((by interfering with this regular order of bre

ALEISTER CROWLEY THE HEART OF THE MASTER

for every star to pass upon its way unchallenged, so also with those stars of earth, which go masked as men and women. know therefore that this law of thelema "do what thow wilt" is the first law ever given to man which is a true law for all men in every place and time. all earlier laws have been partial, according to the faith of the hearer, or the customs of a people, or the philosophy of their sages. nor is there need, with this law of thelema, of threats or promises: for the law fulfilleth itself, so that the one reward is freedom for him who doeth his will, and the one punishment is restriction for him that goeth astray. teach thou therefore this law to all men: for in so far as they follow it, they cease to hinder thee by their false random motion; and thou dost well to thyself in do

ALEISTER CROWLEY THE I CHING

ow, with good horse, well trained, play hard thy part! block even the young bull's horns! he's safer so. castrate the boar- its teeth will gently show. then rule the stars- good fortune aid thine art! 27 the i hexagram earth of fire- i: nourishment; the matter and the mode, demand that thought should indicate the road. suffice thyself; else- how thy jaw shall quiver! look neither down nor up, the sages say. ill nourished, action merely means affray. but lo! below thee bleats the tiger's prey. improper method? firm and cautious stay! but thou, who nurturest all, mayst cross the river. 28 the ta kwo hexagram water of air- ta kwo: a weakened beam is under stress. to move in any manner spells success. place mats for things set down; then faults are few. dead willow shoots; old man young wife w

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

rly, one may say that not to do one's will is evidence of mental or moral insanity. when "duty points one way, and inclination the other, it is proof that you are not one, but two. you have not centralized your control. this dichotomy is the beginning of conflict, which may result in a jekyll-hyde effect. stevenson suggests that man may be discovered to be a "mere polity" of many individuals. the sages knew it long since. but the name of this polity is choronzon, mob rule, unless every individual is absolutely disciplined to serve his own, and the common, purpose without friction. it is of course better to expel or destroy an irreconcilable "if thine eye offend thee, cut it out" the error in the interpretation of this doctrine has been that it has not been taken as it stands. it has been r

marriage a scourge, and offered the testimony of john and timothy to support the plea of plato on behalf of paederastic passion. out of the court there slunk mark antony, his toga to his face, one of the legion of lost souls that woman had withered; behind him groped blind samson, disinherited adam, feeling his way along the table where they had piled countless papyri writ with woes of kings and sages woman-wrecked, and many a map of towns and temples torn and trampled beneath the feet of love, their ashes smouldering still, and smoky with song to witness how astarte's breath had kindled and consumed them. extinguished empires owned that their doom was the device of venus, her vengeance on virility. by paul sat buddha smiling, ananda's arm about his neck, while mohammed paced the floor im

ALEISTER CROWLEY THE SWORD OF SONG

most philosohers agree; 385 claim that the truth must so intend, explain at once all agony of doubt, make people comprehend pentecost 35 but the results of concentration do so. some poetry. as by a lightning flash, solve doubt and turn all nature inside out: 390 and, if such potency of might hath truth, once state the truth aright, whence came the use for all these pages millions together mighty sages whom the least obstacle enrages? 395 condemn the mystic if he prove thinking less valuable than love? well, let them try their various plans! do they resolve that doubt of man s? how many are hegelians? 400 this, though i hold him mostly true. but, to teach others that same view? surely long years develop reason.45 after long years, too, in thy season bloom, concentration s midnight flower!

wish! 560 for every prayer produce a fish! nine times the prayer went up the spout, and eight times what a thumping trout (this is the only true fish-story i ever heard give god the glory) 565 the things seems cruel now, of course. still, it s a grand case of god s force! but, modern christians, do you dare with common prudence to compare the efficacity of prayer? 570 who will affirm of christian sages that prayer can alter averages? the individual case allows some chance to operate, and thus destroys its value quite for us. 575 so that is why i knit my brows and think and find no thing to say or do, so foolish as to pray. so much for this absurd affair52 about validity of prayer. 580 but back! let once again address ourselves to super-consciusness! you weary me with proof enough that all

ly indicated. every fumigation, purification, banishing, invocation, evocation, is chiefly a reminder of the single purpose, until the supreme moment arrives, and every fibre of the body, every forcechannel of the mind, is strained out in one overwhelming rush of the will in the direction desired. such is the real purport of all the apparently fantastic directions of solomon, abramelin, and other sages of repute. when a man has evoked and mastered such forces as taphtartharath, belial, amaimon, and the great powers of the elements, then he may be safely be permitted to begin to try to stop thinking. for, needless to say, the universe, including the thinker, exists only by virtue of the thinker s thought.1 in yet one other way is magic a capital training ground for the arahat. true symbols

en. five are one, and six are diverse, five in the midst and three on each side. the word of power, double in the voice of the master. ain elohim. four sounds of four force. o the snake hath a long tail! amen. ain elohim. sudden death: thick darkness: ho! the ox! one, and one, and one: creater, preserver, destroyer, ho! the redeemer! thunder-stone: whirlpool: lotus-flower: ho! for the gold of the sages! ain elohim. and he was silent for a great while, and so departed our father from him. forth he went along the dusty desert and met an antient woman bearing a bright crown of gold, studded with gems, one on each knee. dressed in rags she was, and squatted clumsily on the sand. a horn grew from her forehead; and she spat black foam and froth. foul was the hag and evil, yet our father bowed do

ALEISTER CROWLEY EQ I 1

rnment. it has never been exposed to the accidents of time and to the weakness of man, because only the most capable were chosen for it, and those who selected made no error. through this school were developed the germs of all the sublime sciences, which were first received by external schools, then clothed in other forms, and hence degenerated. according to time and circumstances, the society of sages communicated unto the exterior societies their symbolic hieroglyphs, in order to attract man to the great truths of their sanctuary. but all exterior societies subsist only by virtue of this interior one. as soon as external societies wish to transform a temple of wisdom into a political edifice, the interior society retires and leaves only the letter without the spirit. it is thus that secr

oice because of them, for in them is strength, and by their means is a pathway opened unto that light. 3. how should it be otherwise, o man, whose life is but a day in eternity, a drop in the ocean of time; how, were thy trials not many, couldst thou purge thy soul from the dross of earth? is it but now that the higher life is beset with dangers and difficulties; hath it not ever been so with the sages and hierophants of the past? they have been persecuted and reviled, they have been tormented of men; yet through this also has their glory increased. 4. rejoice therefore, o initiate, for the greater thy trial 17 the greater thy triumph. when men shall revile thee, and speak against thee falsely, hath not the master said "blessed art thou? 5. yet, oh aspirant, let thy victories bring thee no

ive that contemptuous silence is sufficient answer of the further query "by whom is 115 it thought" the buddhist may find it easy to image an act without an agent; i am not so clever. it may be possible for a sane man; but i should like to know more about his mind before i gave a final opinion. but apart from purely formal objections, we may still inquire: is this "cogitatur" true? yes; reply the sages; for to deny it implies thought "negatur" is only a sub-section of "cogitatur. this involves, however, an axiom that the part is of the same nature as the whole; or (at the very least) an axiom that "a" is "a. now, i do not wish to deny that "a" is "a, or may occasionally be "a. but certainly "a is a" is a very different statement to our original "cogitatur. the proof of "cogitatur, in short

as slain the priest his father, and with wanton words ravished the heart of his mother the sorceress. now 187 instead of the mystic circle of the adepts we have the great "bosh-rot" school of folly. miracles are banned, yet still at the word of man do the halt walk, and the lame rise up and run. the devils have been banished, and demoniacal possession is no more, yet now the most lenient of these sages are calling it "hystero-demonopathy- what a jargon of unmusical syllables! saul, when he met god face to face on the dusty road of damascus, is dismissed with a discharging lesion of the occipital cortex; and george fox crying "woe to the bloody city of lichfield" is suffering from a disordered colon; whilst carlyle is subject to gastro-duodenal catarrh. yet this latter one writes "witchcraf

ALEISTER CROWLEY EQUINOX EQ I 2

d or purified preparation of "cannabis indica" ii "labour thou around the strophalos of hecate" zoroaster. in 1898-1899 i had just left cambridge and was living in rooms in chancery lane, honoured by the presence of allan bennett (now bhikkhu ananda metteyya) as my guest. 35 together for many months we studied and practised ceremonial magic, and ransacked the ancient books and mss. of the reputed sages for a key to the great mysteries of life and death. not even fiction was neglected, and it was from fiction that we gathered one tiny seed-fact, which (in all these years) has germinated to the present essay. through the ages we found this one constant story. stripped of its local and chronological accidents, it usually came to this- the writer would tell of a young man, a seeker after the h

ALEISTER CROWLEY EQUINOX EQ I 3

of aureolus philippus theophrastus bombast of hohenheim, called paracelsus the great, now for the first time translated into english. edited with a biographical preface, elucidatory notes, and a copious hermetic vocabulary and index, by arthur edward waite. in two volumes, dark red cloth, medium 4to, gilt tops, 25s. net. vol. i, 394 pp; vol. ii, 396 pp. the turba philosophorum, or assembly of the sages. an ancient alchemical treatise, with the chief readings of the shorter codex, parallels from greek alchemists, and explanations of obscure terms. translated, with introduction and notes, by a.e. waite. crown 8vo, 4s. 6d. net. a great symposium or debate of the adepts assembled in convocation. the work ranks next to gober as a fountain-head of alchemy in western europe. it reflects the earli

even as a cube is to a square is that to this. olympas. royal and rare! infinite light of burning wheels! marsyas. ay! the imagination reels. thou must attain before thou know, and when thou knowest_ mighty woe that silence grips the willing lips! olympas. ever was speech the thought's eclipse. marsyas. ay, not to veil the truth to him who sought it, groping in the dim halls of illusion, said the sages in all the realms, in all the ages "keep silence" by a word should come your sight, and we who see are dumb! we have sought a thousand times to teach our knowledge; we are mocked by speech. so lewdly mocked, that all this word seems dead, a cloudy crystal blurred, though it cling closer to life's heart than the best rhapsodies of art! olympas. yet speak! marsyas. ah, could i tell thee of the

inexplicable by natural causes, they attributed to it a cause external to man, and even to-day, leaving out of account oneiromancers and the fooleries of a philosophical school which sees in dreams of this type sometimes a reproach, sometimes a warning; in short, a symbolic and moral picture begotten in the spirit itself of the sleeper. it is a dictionary which one must study; a language of which sages may obtain the key. in the intoxication of hashish there is nothing like this. we shall not go outside the class of natural dream. the drunkenness, throughout its duration, it is true, will be nothing but an immense dream, thanks to the intensity of its colours and the rapidity of its conceptions. but it will always keep the idiosyncrasy of the individual. the man has desired to dream; the d

ALEISTER CROWLEY EQUINOX EQ I 4 3

imless fury hot and blind he flung him on a viking ship. he slew the rover, and inclined 25 the seamen to his stinging whip. accurs'd of god, despising men, thy reckless oars in ocean dip, sir palamede the saracen! 26 ix sir palamede the saracen sailed ever with a favouring wind unto the smooth and swarthy men that haunt the evil shore of hind: he queried eager of the quest "ay! ay" their cunning sages grinned "it shines! it shines! guess thou the rest! for naught but this our rishis know" sir palamede his way addressed unto the woods: they blaze and glow; his lance stabs many a shining blade, his sword lays many a flower low that glittering gladdened in the glade. he wrote himself a wanton ass, and to the sea his traces laid, where many a wavelet on the glass his prowess knows. but deep a

ALEISTER CROWLEY EQUINOX EQ I 4

rld (the consciously unknown).13 no philosophy has ever grasped this terrible limitation so firmly as the ved nta "all experimental knowledge, the four vedas and the whole series of empirical science, as they are enumerated in ch ndogya, 7. 1. 2-3, are 'n ma eva 'mere name'"14 as the rig veda says "they call him indra, mitra, varuna, agni, and he is heavenly nobly-winged garutm n. to what is one, sages give many a title: they call it agni, tama, m tirisvan."15 55 thus we find that "duality" in the east is synonymous with "a mere matter of words,"16 and further, that, when anything is (or can be) describe by a word or a name, the knowledge concerning it is avidy "ignorance" no sooner are the eyes of a man opened17 than he sees "good and evil" and becomes a prey to the illusions he has set o

according to the bhagavad-g ta are: yoga by s khya (raja yoga, and yoga by action (karma yoga. but the difference between these two is to be found in their form rather than in their substance; for, as krishna himself says: renunciation (raja yoga) and yoga by action (karma yoga) both lead to the highest bliss; of the two, yoga by action is verily better than renunciation by action. children, not sages, speak of the s khya and the yoga as different; he who is duly established in one obtaineth the fruits of both. that place which is gained by the s khyas is reached by the yogis also. he seeth, who seeth that the s khya and the yoga are one.37 or, in other words, he who understand the equilibrium of action and renunciation (of addition and subtraction) is as he who perceives that in truth th

ALEISTER CROWLEY EQUINOX EQ I 6 2

and blossoms of gorse around and above. agave. the tiger and panther are there at my cry. ho, girls! span there their sides! ist maenad. here am i. 2nd maenad. and i! we are ready. agave. strong now and steady! ist maenad. the tiger is harnessed. 2nd maenad. the nightingale urges our toil from her far nest. 3rd maenad. ionian surges roar back to our chant. 4th maenad. aha! for the taunt of theban sages is lost, lost, lost! the wine that enrages our life is enforced. we dare them and daunt. agave. the spirits that haunt the rocks and the river, the moors and the woods, the fields and the floods, are with us for ever! 39 ist maenad. are of us for ever. evoe! evoe! autonoe. agave! he cometh! agave. cry ho! autonoe! all. ho! ho! evoe, ho! iacche! evoe! evoe! agave. the white air hummeth with f

ALEISTER CROWLEY EQUINOX EQ I 6

er rocked and cracked beneath its lash, caught inextinguishable fire; was ash. but that same fire that quelled the robber strife, and struck each being out of lust and life, left the mild maiden a rejoicing wife. 13 12. and this: 13. there is a well before the great white throne that is choked up with rubbish from the ages; rubble and clay and sediment and stone, delight of lizards and despair of sages. only the lightning from his hand that sits, and shall sit when the usurping tyrant falls, can purge that wilderness of wills and wits, let spring that fountain in eternal halls. 14. and this: 15. sulphur, salt, and mercury: which is master of the three? salt is lady of the sea; lord of air is mercury. now by god's grace here is salt fixed beneath the violet vault. now by god's love purge it

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

aarcopyright 1998 lucis trust initiation, human and solar by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust dedicated with reverence and gratitude to the master k. h. the lord buddha has said that we must not believe in a thing said merely because it is said; nor traditions because they have been handed down from antiquity; nor rumors, as such; nor writings by sages, because sages wrote them: nor fancies that we may suspect to have been inspired in us by a deva (that is, in presumed spiritual inspiration; nor from inferences drawn from some haphazard assumption we may have made; nor because of what seems an analogical necessity; nor on the mere authority of our teachers or masters. but we are to believe when the writing, doctrine, or saying is corrobora

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

which will lead to a rejection of the false and an appreciation of the true. the words of the buddha most appropriately have their place here, and make a fitting conclusion to these preliminary remarks: the lord buddha has said that we must not believe in a thing said merely because it is said; nor traditions because they have been handed down from antiquity; nor rumours, as such; nor writings by sages, because sages wrote them; nor fancies that we may suspect to have been inspired in us by a deva (that is, in presumed spiritual inspiration; nor from inferences drawn from some haphazard assumption we may have made; nor because of what seems an analogical necessity; nor on the mere authority of our teachers or masters. but we are to believe when the writing, doctrine, or saying is corrobora

ALICE A BAILEY05 THE LIGHT OF THE SOUL

their source. it involves the response of the individual soul to cosmic soul force. 3. the intensive training given towards the climax by the occult hierarchy whereby souls receive a stimulation and vitalisation which enables them to make more rapid progress. the occult student must remember that this process has gone on in the wheels and cycles preceding our planet earth. the primeval lords, or sages, are those great adepts who having "tasted experience" under the law of rebirth, were initiated into the mysteries by the one initiator, the representative in our planet of the oversoul. they in their turn became teachers and initiators into the mysteries. the one master is found within; it is the soul, the inner ruler, the thinker on his own plane. this one master is a corporate part of the

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

e "the one enunciates a word which drowns the triple sound. god speaks. a quivering and a shaking in the form responds. the new stands forth, a man remade; the form rebuilt; the house prepared. the fires unite, and great the light that shines: the three merge with the one and through the blaze a four-fold fire is seen" in this pictorial writing which i have sought to convey in modern english, the sages of old embodied an idea. the old commentary from which these words are taken has no assignable date. should i endeavor to tell you its age i have no means of proving the truth of my words and hence would be faced with credulity a thing aspirants must avoid in their search for the essential and real. i have sought in the above few phrases to give the gist of what is expressed in the commentar

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

forward to that spiritual revelation which seems so sorely needed. unless this continuity is emphasised and the place of the christian faith in it, revelation may come and pass unrecognised "there was" we are told "in every ancient country having claims to civilisation, an esoteric doctrine, a system which was designated wisdom, and those who were devoted to its prosecution were first denominated sages, or wise men. pythagoras termed this system. the gnosis or knowledge of things that are. under the noble designation of wisdom, the ancient- 5- from bethlehem to calvary copyright 1998 lucis trust teachers, the sages of india, the magians of persia and babylon, the seers and prophets of israel, the hierophants of egypt and arabia, and the philosophers of greece and the west, included all kno

BASIL VALENTINE TWELVE KEYS

: seo vebooks http//stores.ebay.com/seo vebooks all rights reserved. this product is for personal use only and not for resale. copyright violations will be prosecuted by law. toutes les droites sont reserves. tutti i diritti riservati. todos les derechos reservados. twelve keys of basil valentine 3 of 95 the preface of basilius valentinus, the benedictine concerning the great stone of the ancient sages. when i had emptied to the dregs the cup of human suffering, i was led to consider the wretchedness of this world, and the fearful consequences of our first parents disobedience. then i saw that there was no hope of repentance for mankind, that they were getting worse day by day, and that for their impenitence god s everlasting punishment was hanging over them; and i made haste to withdraw m

and though my words be few and simple, that which they import is of immeasurable magnitude. ponder them well, that you also may find the rock which is the foundation twelve keys of basil valentine 6 of 95 stone of truth, the temporal blessing, and the eternal reward. twelve keys of basil valentine 7 of 95 the tract of basilius valentinus, the benedictine, concerning the great stone of the ancient sages. in the preface, gentle reader, and zealous student of this art, i promised to communicate to you a knowledge of our corner stone, or rock, of the process by which it is prepared, and of the substance from which it was already derived by those ancient sages, to whom the secret of our art was first revealed by god for the health and happiness of earthly life. let me assure you that i fully in

r the enlightening grace of god, it is from them that i received my knowledge. let your study of them be increased and repeated often, lest you lose the thread twelve keys of basil valentine 9 of 95 of insight, and the lamp of understanding be extinguished. give yourself wholly to study, and be not flighty or doubleminded. let your mind be like a firm rock, in which all the various sayings of the sages are reduced to the unity of their common meaning. for a man who is easily influenced in different directions is not likely to find the right path. as our most ancient stone is not derived from combustible things, you should cease to seek it in substances which cannot stand the test of fire. for this reason it is absurd to suppose that we can make any use of vegetable substances, though the s

t say but that a precious and harmonious result may be obtained. for the phlegmatic or humid quality of the moon may be heated with the ardent blood of venus, and the blackness of venus removed with the strong salt of mars. you need not look for our metallic seed among the elements. it need not be sought so far back. if you can only rectify the mercury, sulphur, and salt (understand, those of the sages) until the metallic spirit and body are inseparably joined together by means of the metallic soul, you thereby firmly rivet the chain of love, and prepare the palace for the coronation. these things represent a liquid key, comparable to the celestial influence, and a dry water joined to the terrestrial substance: all which are one thing, derived from three, and two, and one. if you understan

self small and weak, and a combustible substance cannot shield another substance from combustion. that which is to protect another substance against combustion must itself be safe from danger. the latter must be stronger than the former, that is to say, it must itself be essentially twelve keys of basil valentine 34 of 95 incombustible. he, then, who would prepare the incombustible sulphur of the sages, must look for our sulphur in a substance in which it is incombustible v v which can only be after its body has been absorbed by the salt sea, and again rejected by it. then it must be so exalted as to shine more brightly than all the stars of heaven, and in its essence it must have an abundance of blood, like the pelican, which wounds its own breast, and, without any diminution of its stren

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

ou who art a lover of this art, that the salt that is gained from ashes has great potency, and possesses many concealed virtues. nevertheless, the salt is unprofitable, until its inward substance has been extracted. for the spirit alone gives strength and life. the body by itself profits nothing. if you know twelve keys of basil valentine 38 of 95 how to find this spirit, you have the salt of the sages, and the incombustible oil, concerning which many things have been written before my time. although many philosophers have sought for me with eagerness, yet very few succeed at length in finding out my secret virtue. twelve keys of basil valentine 39 of 95 fifth key the quickening power of the earth produces all things that grow forth from it, and he who says that the earth has no life makes

BLAVATSKY H P ANTHROPOGENESIS

ng to agassiz 'has spent many hundreds of thousands of years, during the present geological period, in building out the peninsula of florida. produce their offspring from themselves like the buds and ramifications in a tree' bees are somewhat in the same line. the aphides or plant lice keep house like amazons, and virgin parents perpetuate the race for ten successive generations" what say the old sages, the philosopher-teachers of antiquity. aristophanes speaks thus on the subject in plato's "banquet "our nature of old was not the same as it is now. it was androgynous, the form and name partaking of, and being common to both the male and female. their bodies were round, and the manner of their running[[footnote(s* see extracts from that essay in "the theosophist" of february, 1883[[vol. 2

isdom, or the spiritual dhyanis, had become "intellectual" through their contact with matter, because they had already reached, during previous cycles of incarnation, that degree of intellect which enabled them to become independent and self-conscious entities, on this plane of matter. they were reborn only by reason of karmic effects. they entered those who were "ready" and became the arhats, or sages, alluded to above. this needs explanation. it does not mean that monads entered forms in which other monads already were. they were "essences "intelligences" and conscious spirits; entities seeking to become still more conscious by uniting with more developed matter. their essence was too pure to be distinct from the universal essence; but their "egos" or manas (since they are called manasap

he must mean by that monarch kama and not indra, to whom the apsarasas are not subservient. for kama, again, is in the rig veda (x. 129) the personification of that feeling which leads and propels to creation. he was the first movement that stirred the one, after its manifestation from the purely abstract principle, to create "desire first arose in it, which was the primal germ of mind; and which sages, searching with their intellect, have discovered to be the bond which connects entity with non-entity" a hymn in the atharva veda exalts kama into a supreme god and creator, and says "kama was born the first. him, neither gods nor fathers (pitara) nor men have equalled. the atharva veda identifies him with agni, but makes him superior to that god. the taittariya brahmana makes him allegorica

randsire, through his wife tamra, of the birds and of garuda, king of the feathered tribe; while by his wife surabhi, he was the parent of cows and buffaloes, etc, etc. in the secret doctrine, the first nagas- beings wiser than serpents- are the "sons of will and yoga" born before the complete separation of the sexes "matured in the man-bearing eggs* produced by the power (kriyasakti) of the holy sages" of the early third race[[footnote(s* an allegorical reference to the "sacred animals" of the zodiac and other heavenly bodies. some kabalists see in them the prototypes of the animals* in "hesiod" zeus creates his third race of men out of ash-trees. in the "popol vuh" the third race of men is created out of the tree tzita and the marrow of the reed called sibac. but sibac means "egg" in the

estors have passed in the long course of earth's history* the history of the embryo. is a picture in little, and outline of that of the race. this conception forms the gist of our fundamental biogenetic law, which we are obliged to place at the head of the study of the fundamental law of organic development* this modern theory was known as a fact to, and far more philosophically expressed by, the sages and occultists from the remotest ages. a passage from "isis unveiled" may here be cited to furnish a few points of comparison. in vol. i, pp. 388- 9, it was asked why, with all their great learning, physiologists were unable to explain teratological phenomena? any anatomist who has made the development and growth of the embryo "a subject of special study" can tell, without much brain-work, w

of psychic over physical nature being yet very weak, and hardly established, the 'egg-born' sons had taken several of their females unto themselves as mates, and bred other human monsters. later, animal species and human races becoming gradually equilibrized, they separated and mated no longer. man created no more- he begot. but he also begot animals, as well as men in days of old. therefore the sages (or wise men, who speak of males who had no more will-begotten offspring, but begat various animals along with danavas (giants) on females of other species- animals being as (or in a manner of) sons putative to them; and they (the human males) refusing in time to be regarded as (putative) fathers of dumb creatures- spoke truthfully and wisely. upon seeing this (state of things, the kings and

s remodelled after old hebrew and phoenician mss. by a jewish kabalist, and called the "genesis of enoch" but even its disfigured remnants show how closely its text agrees with the archaic doctrine, as is shown in the creation of the seven creators and seven primitive men. as to enoch, thoth or hermes, orpheus and kadmus, these are all generic names, branches and offshoots of the seven primordial sages (incarnated dhyan chohans or devas, in illusive, not mortal bodies) who taught humanity all it knew, and whose earliest disciples assumed their master's names. this custom passed from the fourth to the fifth race. hence the sameness of the traditions about hermes (of whom egyptologists count five) enoch, etc, they are all inventors of letters; none of them dies but still lives, and they are

BLAVATSKY H P COSMOGENESIS

cret sacerdotal tongue, from the words of the divine beings, who dictated it to the sons of light, in central asia, at the very beginning of the 5th (our) race; for there was a time when its language (the sen-zar) was known to the initiates of every nation, when the forefathers of the toltec understood it as easily as the inhabitants of the lost atlantis, who inherited it, in their turn, from the sages of the 3rd race, the manushis, who learnt it direct from the devas of the 2nd and 1st races. the "illustration" spoken of in "isis" relates to the evolution of these races and of our 4th and 5th race humanity in the vaivasvata manvantara or "round; each round being composed of the yugas of the seven periods of humanity; four of which are now passed in our life cycle, the middle point of the

a* in one sense it is pradhana; which[[footnote(s* aryasanga was a pre-christian adept and founder of a buddhist esoteric school, though csoma di koros places him, for some reasons of his own, in the seventh century[[footnote continued on next page[[vol. 1, page] 50 the secret doctrine. is explained in vishnu purana as "that which is the unevolved cause, is emphatically called by the most eminent sages pradhana, original base, which is subtile prakriti, viz, that which is eternal, and which at once is (or comprehends) what is and what is not, or is mere process "prakriti" however, is an incorrect word, and alaya would explain it better; for prakriti is not the "uncognizable brahma* it is a mistake of those who know nothing of the universality of the occult doctrines from the very cradle of

"no clear notion of the meaning of these verses (p. 81, footnote. it seems quite clear, on the contrary, to him who knows the occult doctrine. with these verses the mystic sense of the solar and lunar symbols are connected: the pitris are lunar deities and our ancestors, because they created the physical man[[vol. 1, page] 87 the seven mystic senses. the agnishwatha, the kumara (the seven mystic sages, are solar deities, though the former are pitris also; and these are the "fashioners of the inner man (see book ii) they are "the sons of fire- because they are the first beings (in the secret doctrine they are called "minds, evolved from primordial fire "the lord is a consuming fire (deuteronomy iv. 24 "the lord (christos) shall be revealed with his mighty angels in flaming fire (2 thessal

the world's creation- when the meaning refers to the animating principle of the stars and planets; for in the kabala, they are represented by the ophanim, the angels of the spheres and stars, of which they are the informing souls (see kabala denudata "de anima" p. 113) this law of vortical movement in primordial matter, is one of the oldest conceptions of greek philosophy, whose first historical sages were nearly all initiates of the mysteries. the greeks had it from the egyptians, and the latter from the chaldeans, who had been the pupils of brahmins of the esoteric school. leucippus, and democritus of abdera- the pupil of the magi- taught that this gyratory movement of the atoms and spheres existed from eternity* hicetas, heraclides, ecphantus, pythagoras, and all his pupils, taught the

meaning, and esoteric application to things above as to things below. they relate severally to astronomical, theogonical and human struggles; to the adjustment of orbs, and the supremacy among nations and tribes. the "struggle for existence" and the "survival of the fittest" reigned supreme from the moment that kosmos manifested into being, and could hardly escape the observant eye of the ancient sages. hence the incessant fights of indra, the god of the firmament, with the asuras- degraded from high gods into cosmic demons; and with vritri or ah-hi; the battles fought between stars and constellations, between moon and planets- later on incarnated as kings and mortals. hence also the war in heaven of michael and his host against the dragon (jupiter and lucifer- venus, when a third of the s

rishis from previous manvantaras- to form the nursery for future human adepts, on this earth and during the present cycle. these "sons of will and yoga" born, so to speak, in an immaculate way, remained, it is explained, entirely apart from the rest of mankind. the "being" just referred to, which has to remain nameless, is the tree from which, in subsequent ages, all the great historically known sages and hierophants, such as the rishi kapila, hermes, enoch, orpheus, etc, etc, have branched off. as objective man, he is the mysterious (to the profane- the ever invisible) yet ever present personage about whom legends are rife in the east, especially among the occultists and the students of the sacred science. it is he who changes form, yet remains ever the same. and it is he again who holds

lantern. the actual figures and things remain invisible, while the wires of evolution are pulled by the unseen hands; and men and things are thus but the reflections, on the white field, of the realities behind the snares of mahamaya, or the great illusion. this was taught in every philosophy, in every religion, ante as well as post diluvian, in india and chaldea, by the chinese as by the grecian sages. in the former countries these three universes were allegorized, in exoteric teachings, by the three trinities emanating from the central eternal germ and forming with it a supreme unity: the initial, the manifested, and the creative triad, or the three in one. the last is but the symbol, in its concrete expression, of the first ideal two. hence esoteric philosophy passes over the necessaria

BLUE EQUINOX

all rivers, in tirthika.s proud sight; empty the human form though filled with amrta.s sweet waters, in the sight of fools. withal, the birthplace of the sacred rivers is the sacred land, and he who wisdom hath, is honoured by all men. this verse appears to employ a local metaphor, and as madame blavatsky had never visited tibet, the metaphor is obscure, and the geography doubtful. 69. arhans and sages of the boundless vision are rare as is the blossom of the udumbara tree. arhats are born at midnight hour, together with the sacred plant of nine and seven stalks, the holy flower that opens and blooms in darkness, out of the pure dew and on the frozen bed of snowcapped heights, heights that are trodden by no sinful foot. we find the talented author again in difficulties, this time with bota

s .theurgists, fall not so low as to be ranked among the herd that are in subjection to fate. even if the will be not free, it must be considered as free, or the word loses its meaning. there is, however, a much deeper teaching in this matter. 80. that secret path leads the arhan to mental woe unspeakable; woe for the living dead, and helpless pity for the men of karmic sorrow, the fruit of karma sages dare not still. mental woe unspeakable.rats! if we were to take all this au grand s rieux,1 we should have to class h. p. b. with the equinox 64 sacher-masoch. she does not seem to have any idea of what an arhan is, as soon as she plunges into one of these orgies of moral flagellation! long before one becomes an arhan, one has completely cured the mind. one knows that it is contradiction and

CASE PAUL F THE BOOK OF TOKENS

ncealeth the word, and the word is as truly a vision as it is a voice. with me there is no difference between speech and sight. in very truth, i utter myself by seeing. unto the uninstructed the coming forth of the creative word is as a mist and a vapor. for existence is as a veil of concealment which hideth my true nature from their eyes. hidden and imperceptible is the essence of my being which sages call "concealed with all concealments [54] heh 7 by day, when thy senses busy themselves with their appropriate objects, if thou seest me at all, shall i be unto thee even as to thy forefathers, naught but a pillar of cloud, vague and uncertain, going before thee. but at night, when thou hast withdrawn thy senses into themselves, and thy mind is no longer swept away by the multiplicity of ob

v this last is used as a personal pronoun and as a divine name. its first letter. a, begins the alphabet, and is therefore a sign of beginning. its second letter, th, as the last of the alphabet, is the sign of the end. the final letter, h, means "window, and to it is attributed the faculty of sight. so ends the book of tokens, with the affirmation which is made, in one way or another, by all the sages, of whatever race, time, or creed. the innermost self of man is the jewel of eternity, or the magical stone of the wise, which gives its possessor the priceless boon of immortality. he who truly knows the self, who has freed himself from the bonds of delusion which make the ignorant mistakenly apply the term "self" to the limited, transitory personality, such an one has found the goal. they

the uninstructed mistake the descent of my power from the life breath of ruach [193] the book of t o k e n s for an ascent of power from my manifestations in malkuth. know ye that never does power have its beginning in that which is below. it doth ascend from earth to heaven, even as hermes saith, and from heaven it descendeth again to earth, as also he hath it. yet remember, that whatsoever the sages write, is always veiled, lest the profane burn themselves with the fires they know not how to direct. thus canst thou see that they who read the. words of the sages with the outer eye alone, mistake the inner import. dost thou aspire to,the height of the sphere of the sun? worthy is thine aspiration. but many are called and few chosen, for only if thou canst understand the written word with

CHRONOLOGIA RORISPERGIUS

haldaeum, cum tribus latinis interpretationibus et glossis (hebrew, greek, arabic, and chaldean psalter, with three latin translations and glosses) 1517 reuchlin's de arte cabalistica published; martin luther posts theses. agostino giustiniani dominican scholar invited to france, where he taught hebrew and arabic at the university of paris for five years. 1518 symphorien champier pronostics ou pr sages des proph tes, des astrologues et des m decins contains a chapter on cabala. 1519 jean thenaud la saincte et tr s chrestienne cabale m trifi e exposes fran ois i to the cabala. 1520(31)-1609 r. ben bezalel of prague, r. loew of prague. 1521 trait de la cabale employs a cosmology and numerology derived from dionysius the areopagite and re-interprets kabbalism by means of the figura of the nin

DAVID ICKE CHILDREN OF THE MATRIX

he motherland, and how the naga mayas or nagas had travelled to india.8 the vedic scholar david frawley explains how the ancient hindu holy books, the vedas, reveal that the earliest royal bloodlines of india, the priest-kings, descend from the bhrigus who arrived from a place across the sea. the bhrigus were an order of adepts initiated into the ancient knowledge. frawley says in his book, gods, sages, and kings: vedic secrets of ancient civilization (passage press, salt lake city, utah, 1991) that the monarchs of these bloodlines included the "serpent king" nahusha. they expanded into the five tribes that populated a large part of the indian population" james churchward wrote a number of superb books on the civilisation of mu and he says the nagas also populated china, tibet, and parts o

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

onry who are well-meaning and they make up the visible or "good works" organization of freemasonry. they also have no knowledge of the invisible organization within freemasonry. albert pike said something very interesting concerning the brethren in the visible society "masonry, like all the religions, all the mysteries, hermeticism, and alchemy, conceals its secrets from all except the adepts and sages, or the elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be mislead; to conceal the truth, which it calls light, and draw them away from it [morals and dogma, p. 104-5, 3rd degree] albert pike specifically says in the above quote that masonry is a religion after the order of the satanic mysteries, the equally satanic hermetic philo

DIABOLUS

man and samael going his own way with his angels. it is suggested that samael has an entourage of seventy chancellors, or angels. however, in watcher lore it is over 200 seraphs. in this tradition it is made clear that samael and lilith were born as one, similar to the form of adam and eve who were also born as one, reflecting what is above. this is the account of lilith which was received by the sages in the secret knowledge of the palaces. the matron lilith is the mate of samael. both of them were born at the same hour in the image of adam and eve, intertwined in each other. asmodeus the great king of the demons has as a mate the lesser (younger) lilith, daughter of the king whose name is qafsefoni. the name of his mate is mehetabel daughter of matred, and their daughter is lilith. treat

DONALDTYSON CHAKRAS

g 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 texts that the oversight of a guru is essential to the awakening of kundalini and the piercing of the chakras. evidently this is untrue, since i have never had a teacher, other than the ancient sages who wrote the tantric texts that i have studied. i should qualify this remark by saying that i have never had a living, corporeal teacher. i have been guided in my practices by spiritual intelligences. perhaps in this sense i have a guru, or gurus, but my teachers lack physical bodies. return hcahome resources demons bios fiction tyson the truth about coronzon (aleister crowley's drawing of

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

eculation concerning the secrets of nature, the alchemists arrived at the axiom that nature was divided into four principal regions: the dry, the moist, the warm, the cold, from which all that exists must be derived. nature was also divisible into the male and the female. she is the divine breath, the central fire, invisible yet ever active, and is typified by sulphur, which is the mercury of the sages, which slowly fructifies under the genial warmth of nature. thus, the alchemist had to be ingenuous, of a truthful disposition, and gifted with patience and prudence, following nature in every alchemical performance. he recalled that like attracts like, and had to know how to obtain the seed of metals, which was produced by the four elements through the will of the supreme being and the imag

orner of the royal sofa. the monarch, unused to such informality, spoke in a little-known tongue to a courtier, and asked him to remove the presumptuous philosopher. the latter, however, astonished him by replying in the same language: sire, he who acts hastily, in haste repents. the sultan, interested in his unconventional guest, questioned him and learned of the accomplishments of alfarabi. the sages who were present were also astounded at his wide learning. when the prince eventually called for some music, alfarabi accompanied the musicians on a lute with such marvelous skill and grace that the entire company was charmed. the sultan wished to keep such a valuable philosopher at his court, and some say that alfarabi accepted his patronage and died peacefully in syria. others maintain tha

anscendental doctrine. he himself practiced a very severe asceticism and supplemented his own knowledge by revelations from the gods. because of his claim to divine enlightenment, some would have refused him a place among the philosophers, but philostratus holds that this in no way detracts from his philosophic reputation. he points out that pythagoras, plato, and democritus used to visit eastern sages, and they were not charged with dabbling in magic. divine revelations had been given to earlier philosophers; why not also to the philosopher of tyana? it may be that apollonius borrowed considerably from oriental sources and that his doctrines were more brahminical than magical. sources: eells, charles p. life and times of apollonius of tyana, rendered into english from the greek of philost

es of chaldea, the past masters of the ancient world in astronomical science, in divination, and the secrets of prophecy. but in arab spain, where the tenets of islam were perhaps more lightly esteemed than in their original home, magic unquestionably reached a higher if not more thoughtful standard. from the greeks, still in search of science, the arabs turned their attention to the books of the sages who are esteemed the primitive instructors of mankind, among whom hermes was deemed the first. they mention the works written by him, or rather by them, as they suppose, like other authors, that there were three of the name. to one the imposing appellation of trismegistus has been given, and the arabians, presumably from some ancient records, minutely described his character and person. illu

is of the talmud made princes and governors over the people of the birds. encyclopedia of occultism& parapsychology. 5th ed. arael 83 arariel according to the ancient rabbis of the talmud, arariel is an angel who takes charge of the waters of the earth. fishermen invoked him so that they might catch large fish. ararita according to occultist eliphas levi, ararita is the verbum inenarrabile of the sages of the alexandrian school, which hebrew kabalists wrote javeh and interpreted by the sound ararita, thus expressing the triplicity of the secondary kabalistic principle, the dualism of the means and the equal unity of the first and final principle, as well as the alliance between the triad and the triad and the tetrad in a word composed of four letters, which form seven by means of a triple

ecially in the bhagavad-gita section) and srimad bhagavatam (9) buddha, the great religious teacher; and (10) kalki, an incarnation yet to come, who is prophesied to appear on a white horse with a sword blazing like a comet, to destroy the wicked, stabilize creation and restore purity to the world. in other religious works, as many as 22 incarnations are listed, including various great saints and sages. according to hindu belief, a perfected human soul has no further karma (action and reaction) and is absorbed into divinity at death, but may elect to be incarnated for the good of the world. the deity shri krishna, in the bhagavad-gita (4:7.8) specifically promises: arjuna, whenever there is decline of dharma (righteous duty, and unrighteousness is dominant, then i am reborn. for the protec

ar roots has multiplied. cercle international is grounded in the idea that each era (defined by astrological ages) is unique in the way that the cosmos impact human consciousness. the previous piscean era was keynoted by jesus and his admonition to love one another. the keynote for the present era, the aquarian, is the search for personal integration, in a manner previously modeled by mystics and sages. in this era, mysticism will become common. in attempting to assist people in finding personal integration, cercle international emphasizes that each individual must find his/her own path (rather than following a predetermined course) and that the discovery and following of the path can be enhanced by the insights of modern psychology. thus, rather than presenting a single course for its mem

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

the hidden forces of nature. the vibrations of molecules which create the particular sounds of the mantras are thought to resonate with shabda or vach (primal essence of creation) divine creation becomes manifest in form throughout nature, and the latent reality behind form may be affected by correctly uttering the sounds that represent the ideal reality. these mantras were discovered by ancient sages skilled in the knowledge of the mantra shastra scripture and taught to initiates. the universe is called jagat (that which moves, because everything exists by a combination of forces and movement, and every movement generates vibration and has its own sound. these subtle sounds have correspondences in the baser sounds of speech and music, and so everything in the universe has an exact relati

ch it is constructed. thus, anyone who is able to utter the natural name of anything with creative force can bring into being the thing which has that name. the most well-known mantra is the trisyllable a-u-m, which precedes and concludes reading from the vedas and is chanted as an individual mantra or magical prayer. hindu tradition says it is the origin of all sound, and initially came to those sages who reached the highest state of spiritual development. the three syllables are associated with the processes of creation, preservation, and dissolution and with the three states of consciousness (dreaming, deep sleep, and waking. manson, charles m. encyclopedia of occultism& parapsychology. 5th ed. 976 the scripture mandukya upanishad describes how aum, or om, is the basis of all the other

furnished extraordinary opportunities, he was selected as the channel of these communications. like imperator and preceptor every member of the band had an assumed name at first. the biblical characters included the following names, as revealed later: malachias (imperator, elijah (preceptor, haggai (the prophet, daniel (vates, ezekiel, st. john the baptist (theologus. the ancient philosophers and sages numbered 14. they were: solon, plato, aristotle, seneca, athenodorus (doctor, hippolytus (rector, plotinus (prudens, alexander achillini (philosophus, algazzali or ghazali (mentor, kabbila, chom, said, roophal, magus. it was not until book xiv of the communications was written that moses became satisfied of the identity of his controls. in his introduction to spirit teachings he writes: the

. the rites of the cult of dionysus were of a much more barbaric nature than those of eleusis. for instance, the devouring of an animal victim was supposed to symbolize the incarnation, death, and resurrection of the divinity. later the dionysiac mysteries were somewhat tempered, but always retained something of their earlier character. the cult does not appear to have been highly regarded by the sages of its time. the golden tablets relating to the orphic mystery found in tombs in greece, crete, and italy contain fragments of a sacred hymn. as early as the third century c.e, it was buried with the dead as an amulet to protect the deceased from the dangers of the underworld. attis and cybele the phrygian mysteries of attis and cybele focused on the rebirth of the god attis, who was also of

as included in the practice of sorcery (malevolent magic, usually traditionally accomplished through the assistance of a demonic spirit, shades into modern spirit contact in spiritualism. necromancy has long been regarded as the touchstone of occultism, for if, after careful preparation, the adept can successfully raise a soul from the other world, he has proved the success of his art. the occult sages of the past have left full details as to how the process should be attempted. in the case of a compact existing between the sorcerer and the devil, of course, no ceremony is necessary, as the familiar is ever at hand to do the bidding of his masters. this, however, is never the case with the true sorcerer, who preserves his independence and trusts to his profound knowledge of the art and his

of separating the spiritual water, air, and fire, to fix the mercurial body in the spiritual water or to distill the spirit of liquid mercury found in it, to putrefy all, and then to raise and exalt the spirit with non-odorous white sulphur. that is to say, sal-ammoniac.to dissolve the sal-ammoniac in the spirit of liquid mercury which when distilled becomes the liquor known as the vinegar of the sages, to make it pass from gold to antimony three times and afterwards to reduce it by heat, lastly to steep this warm gold in very harsh vinegar and allow it to putrefy. on the surface of the vinegar it will raise itself in the form of fiery earth of the colour of oriental pearls. this is the first operation in the grand work. for the second operation, take in the name of god one part of gold an

ls. this is the first operation in the grand work. for the second operation, take in the name of god one part of gold and two parts of the spiritual water, charged with the sal-ammoniac, mix this noble confection in a vase of crystal of the shape of an egg: warm over a soft but continuous fire, and the fiery water will dissolve little by little the gold; this forms a liquor which is called by the sages chaos containing the elementary qualities.cold, dryness, heat and humidity. allow this composition to putrefy until it becomes black; this blackness is known as the crow s head and the darkness of the sages, and makes known to the artist that he is on the right track. it was also known as the black earth. it must be boiled once more in a vase as white as snow; this stage of the work is calle

EVERBURNING LAMPS

the diamond, the carbuncle, the glow-worm, the exposure of phosphorus to the air, the ignition of certain substances which burn alone without any wick or arrangement, such as camphor, which will burn even floating on water. the presence of a combustible gas, which issues from clefts in the rock in some mines and caverns, seems to have been known, and was probably taken advantage of by the ancient sages to enhance the mystery and majesty of their secret rites. it is very possible that some of the priests of old were aware of the lucent property of some forms of sulphide of calcium, which have attracted much attention the last few years, in the shape of luminous paint. i will sub mit also that references exist in the history of remote ages to suggest the mysterious light now so freely handle

s. it is very possible that some of the priests of old were aware of the lucent property of some forms of sulphide of calcium, which have attracted much attention the last few years, in the shape of luminous paint. i will sub mit also that references exist in the history of remote ages to suggest the mysterious light now so freely handled and produced by electricity was not unknown to the ancient sages. numa, king of rome, studied electricity, and left pupils of his art, of whom we are told was his successor tullus hostilius, who was destroyed whilst endeavouring to draw down from heaven and coerce the electric fluid from thunder clouds, or, as they said, front jupiter tonans. eliphaz levi remarks "it is certain that the zoroastrian magi had means of producing and directing electric power

s to accuracy of detail, and this is unavoidable. but the consensus of ancient opinion must point to the broad conclusion that there formerly existed an art that has been lost in the dim light of the dark ages of the world. pancirollus catalogues many other such lost arts, and modern science is flung back baffled from the performance of many a deed which could have been freely done by the ancient sages. several of our most modern discoveries have been shown to have been anticipated by men who are contemptuously regarded by modern scientists. so it has ever been. earth knows but little of its greatest men; its greatest men are but pigmies in the presence of time, antiquity, and futurity "knowledge comes, but wisdom lingers" said the poet laureate. the christian rosicrucian can only exclaim

FAUST

nd six, the witch s tricks, make seven and eight, tis finished straight; and nine is one, and ten is none, that is the witch s one-time-one! faust i think the old hag s talking in delirium. mephistopheles much more of it is still to come. i know it well, thus doth the whole book chime; i ve squandered over it much time, for perfect contradictions, in the end, remain mysterious alike for fools and sages. the art is old and new, my friend. it was the way in all the ages, through three and one, and one and three, error instead of truth to scatter. thus do men prate and teach untroubledly. with fools who ll bandy wordy chatter? men oft believe, if only they hear wordy pother, that there must surely be in it some thought or other. the witch [goes on. the lofty power of wisdom s dower from all t

u promised still is owing. to work! impatient is our master growing. steward. a moment since his grace inquired of me. delay not! don t disgrace his majesty! mephistopheles upon that errand has my comrade gone; he surely knows what s to be done. he works secludedly and still, and all his powers he perforce engages. who d raise that treasure, beauty, at his will, requires the highest art, magic of sages! steward the kind of arts you need, that is all one; it is the emperor s will that it be done. a blonde [to mephistopheles. one word, sir! see my face without a spot, but thus in tiresome summer it is not! then brownish-red there sprout a hundred freckles which vex my lily skin with ugly speckles. a cure! mephistopheles you radiant darling, what a pity, spotted in may-time like a panther-kit

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

the basis and backdrop for its spiritual practices. all mystical worldviews are at once unique and yet identical. since they are open ended, and provide a ladder for the finite human intellect to connect with an infinite ground of pure being that is inherently unfathomable to that intellect, they are usually composed of allegories and allusions transmitted by messiahs, perfect masters, and great sages. like a ladder that is used to climb up to the roof of a house and then as the means to come back down, a mystical worldview is intended to act as a vehicle for the awakening consciousness to ascend through the planes of existence to unite with the divine essence. the worldview becomes a frame of reference for the mind to come back into once the soul returns as an individuated being. the ele

d imagine yourself prostrating before the burning bush of the flaming name hvhy, perhaps offering your head (i.e. your mind) in your right hand, and your heart (i.e. your unconditional love) in your left hand. any of the images from the primary texts can be used as an adjunct to one s meditation routine. as mentioned previously, you can add the name of any of the patriarchs, matriarchs, prophets, sages, or messiah to the root mantra ani yod heh vav heh. you can visualize one or more of the images before meditation, or in conjunction with it% e2 2 e" 2' 8: h 2" 0 2 f# alef of unity xcommencement of thought on the hidden one left wing of alef right wing of alef detail of figure 7.3. looking up the central column from below on the alef of unity 4' 8: h" 2: 2 2:e 8% 8-,0 ,0, small face meditat

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

h earlier than any of the gentile philosophers, and the wisdom of the patriarchs earlier than the egyptian wisdom. and what was their [the egyptian's] goodly wisdom, think you? truly nothing but astronomy, and such other sciences as rather seemed to exercise the wit than to elevate the knowledge. for as for morality, it stirred not in egypt until trismegistus' time, who was indeed long before the sages and philosophers of greece, but after abraham, isaac, jacob, joseph, yea and moses also; for at the time when moses was born, was atlas, prometheus' brother, a great astronomer, living, and he was grandfather by the mother's side to the elder mercury, who begat the father of this trismegistus.2 augustine thus confirmed with the great weight of his authority the extreme antiquity of hermes tr

after abraham, isaac, jacob, joseph, yea and moses also; for at the time when moses was born, was atlas, prometheus' brother, a great astronomer, living, and he was grandfather by the mother's side to the elder mercury, who begat the father of this trismegistus.2 augustine thus confirmed with the great weight of his authority the extreme antiquity of hermes trismegistus, who was "long before the sages and philosophers of greece. and by giving him 1 see below, pp. 169, 172-3. 2 de civ. dei, xviii, xxix; quoted in john healey's translation. ii hermes trismegistus this curious genealogy, whereby he is dated three generations later than a contemporary of moses, augustine raised a question which was to be much debated concerning the relative dates of moses and hermes. was hermes slightly later

in the sub-title to the liber de vita coelitus comparanda that it is a commentary on a book on the same subject by plotinus. he does not specify here of what passage in the enneads he is thinking, but p. o. kristeller has observed that in one manuscript the de vita coelitus comparanda appears among the commentaries on plotinus at ennead, iv, 3, xi.1 plotinus here says: i think. that those ancient sages, who sought to secure the presence of divine beings by the erection of shrines and statues, showed insight into the nature of the all; they perceived that, though this soul (of the world) is everywhere tractable, its presence will be secured all the more readily when an appropriate receptacle is elaborated, a place especially capable of receiving some portion or phase of it, something reprod

, article cited, pp. 18 ff. walker (p. 3, note 2) points out that enn. iv, 4, 30-42, may also be relevant. 64 ficino's natural magic ciple: thus every particular entity is linked to that divine being in whose likeness it is made" we seem to have here the two main topics of which ficino is speaking, but put in a different order, which makes the thoughtsequences a little clearer (1) how the ancient sages who understood the nature of the all drew down divine beings into thenshrines by attracting or securing a part of the soul of the world. this corresponds to ficino's mention of magic links or spells, described by zoroaster or synesius, which are congruities between reasons in the soul of the world and lower forms. ficino follows this by the mention of star images, as though these were a part

eflection in that "middle place" of the ideas in the divine mind. hence such images would become forms of the ideas, or ways of approaching the ideas at a stage intermediary between their purely intellectual forms in the divine mens and their dimmer reflection in the world of sense, or body of the world. hence it was by manipulating such images in this intermediary "middle place" that the ancient sages knew how to draw down a part of the soul of the world into their shrines. there is, further, in ficino's words, the notion that the material forms in the world of sense can be, as it were, re-formed, when they have degenerated, by manipulation of the higher images on which they depend. in his analysis of this passage, e. garin has denned this process as the imitation or reconstruction of the

ent platonists, though, in the case of such images, the relation to the idea is even closer, through the cosmology of mens, anima mundi, corpus mundi in which the images have a definite place. thus ficino's commentary on the plotinus passage becomes, by devious ways, a justification for the use of talismans, and of the magic of the asclepius, on neoplatonic grounds on the grounds that the ancient sages and the modern users of talismans are not invoking devils but have a deep understanding of the nature of the all, and of the degrees by which the reflections of the divine ideas descend into the world here below. as d. p. walker has pointed out,2 at the end of the de vita coelitus comparanda ficino returns to the commentary on the plotinus passage with which he had begun the book, and now he

(and pico had recommended as natural magic, and the remarks directed against a "certain man" who has written about astrological images must be meant for ficino.3 the arguments of pico's nephew were impressive, and many of them were repeated in 1583 by johann wier, a protestant, who also regards the prisca theologia as wicked pagan superstition and as the source of magic.4 "the visits of the greek sages to egypt resulted in their learning, not the mosaic tradition of true theology, but bad egyptian magic."5 as a protestant, wier wants religion to be entirely free from magic, and a large part of his work is directed against catholic practices which he regards as superstitious. 6 erastus is another protestant writer who strongly condemns magic, and in particular ficino's magic, which he ident

FULLER J F C SECRET WISDOM OF THE QABALAH

glet there be light. h this force of itself is blind but is directed by egregores, that is, by chiefs of souls, or, in other words, by energetic and active spirits. 18 so writes eliphas levi. these egregores are those who tower above the flock, who are so excellent and distinguished that their wisdom frequently appears to be folly to mankind or else is accepted blindly. the world fools, or world sages, attain to something which is extraordinary in its nature and which, when they attempt to reveal it to those unworthy to receive it, renders them magicians, their actions being tinged not only by their mental, moral, and physical characteristics, but also by those of their recipents. thus we obtain two classes of mysteries or of magic, the white and the black. the fourth dimension. to the so

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

of the service will be compiled from the mystics. it will be wholly aspirational and devotional, and will embody the .aspirational mysticismoftheoldandnewtestaments of all religion. there will be a hymnal portion, selected fromthemetrical literature of mysticism.theinstructional section will be derived mainly from the lives..and teachings of the mystics. we shall select from the concourse of the sages fifty-two 'representative men, taken in historical order, beginningwithpythagoras and plato.thelessons of each week will be taken from the works of one of these men, andthediscourse will interpret his wisdom, or some important factor in mystical philosophy which may be said to take shape in him. during seven days he will rule our thoughts, and will be therefore the ascending star which will

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

the egyptians, in which the bible itself tells us that moses the founder of the jewish system was 'learned, that is, in which he had been in255 itiated. through the hebrew kabbalah we have indeed become pos255 sessed of more of the ancient wisdom than from any other source, for it must be borne in mind that the hebrews were taught at one time by the egyptians, and at a later date by the chaldean sages of babylon.itis a very curious fact that the classical nations, the greek and the roman, have handed down to usbutslight glimpses of the ancient magic, and this is the more notable because greece succeeded to the mastership of egypt and rome to the empire both of the greeks and of the jews. greece indeed succeeded to a shareofthe mysteries of the egyptians, for the eleusinian mysteries were

GILBERT THE MAGICAL MASON

t.,p. 210. 7 see queenborough,op. cit.,appendix iv. 8 ibid. 9 ibid. 10 ibid.part one: rosicrucian1.christian rosenkreuz and the rosicruciansthe rosicrucians of medieval germany formed a group of mystic philosophers, assembling, studying and teaching in private the esoteric doctrines of religion, philosophy and occult science, which their founder, christian rosenkreuz, had learned from the arabian sages, who were in their turn the inheritors of the culture of alexandria. this great city of egypt, a chief emporium of commerce and a centre of intellectual learning, flourished before the rise of the imperial power of rome, falling at length before the martial prowess of the romans, who, having conquered, took great pains to destroy the arts and sciences of the egypt they had overrun and subdue

ve relation of the doctrines of the fratres. as a whole its tenets differ from those of thefama,and are plainly tinctured with post-reformation ideas, indeed we find the pope called anti255 christ. so that it seems safe to decide that this tract is rather by valentine andrea, the protestant theologian, than by men deeply inspired by the mysticism and magic of a man raised to adeptship by oriental sages. time will not permit any review of theconfessio,nor of any glance at the lives and works of those philosophers who have since styled themselves fratresofr.c.,so i hasten to conclude with a short summary, and with the analogies between the origin of the order of r.c. and the theosophical society. as a critic, then, of the rosicrucians, viewed from the standpoint of thefama fraternitatis -the

were the diamond, the carbuncle, the glow-worm, the exposure of phosphorus to the air, the ignition of certain substances whichbumalone without any wick or arrangement, such as camphor, which willbumeven floating on water. the presence of a combustible gas, which issues from clefts in the rock in some mines and caverns, seems to have been known, and was probably taken advantage of by the ancient sages to enhance thethoughts ontheever-burning lamps 57mystery and majesty of their secret rites. it is very possible that some of the priests of old were aware of the lucent property of some forms of sulphide of calcium, which have attracted much attention the last few years, in the shape of luminous paint. i will submit also that references exist in the history of remote ages to suggest the myst

ites. it is very possible that some of the priests of old were aware of the lucent property of some forms of sulphide of calcium, which have attracted much attention the last few years, in the shape of luminous paint. i will submit also that references exist in the history of remote ages to suggest the mysterious light now so freely handled and produced by electricity was not unknowntothe ancient sages. numa, king of rome, studied electricity, and left pupils of his art, of whom we are told was his successor tullus hostilius, who was destroyed whilst endeavouringtodraw down from heaven and coerce the electric fluid from thunder clouds, or, as they said, from jupiter tonans. eliphaz levi remarks-'itis certain that the zoroastrian magi had means of producing and directing electric power unkn

s to accuracy of detail, and this is unavoidable. but the consensus of ancient opinion must point to the broad conclusion that there formerly existed an art that has been lost in the dim light of the dark ages of the world. pancirollus catalogues many other such lost arts, and modern science is flung back baffled from the performance of many a deed which could have been freely done by the ancient sages. several of our most modern discoveries have been shown to have been anticipated by men who are contemptuously regard255 ed by modern scientists. so it has ever been. earth knowsbutlittle of its greatest men; its greatest men are but pigmies in the presence of time, antiquity, and futurity 'knowledge comes, but wisdom lingers' said the poet laureate.thechristian rosicrucian can onlyexc1aim-l

into neglect and condemnation. many of the early discoveries in chemistry were made by the alchemists, who spent their lives in experimental researches designed to discover an elixir of life, and a mode of producing gold from other metals of less importance. our modern scientific astronomy has sprung from the very ancient observa255 tions of the planets and the hosts of glittering stars which the sages of chaldea in their researches into astronomy carried out and recorded.themagical arts of olden time were drawn from experiments in natural philosophy, and from these early attempts at using the rarer forces of nature and the undeveloped faculties of man have come the studies of electricity, of magnetism and the discovery of the supra-normal process of the human mind and personality shown in

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

to come to an end on 23 december, ad 2012.17 in the rational intellectual climate of the late twentieth century it is unfashionable to take doomsday prophecies seriously. the general consensus is that they are the products of superstitious minds and can safely be ignored. as i travelled around mexico, however, i was from time to time bothered by a nagging intuition that the voices of the ancient sages might deserve a hearing after all. i mean, suppose by some crazy offchance they weren t the superstitious savages we d always believed them to be. suppose they knew something we didn t? most pertinent of all, suppose that their projected date for the end of the fifth sun turned out to be correct? suppose, in other words, that some truly awful geological catastrophe is already unfolding, deep

lood and covered the whole sky. lightning struck and thunder was heard. yet the drops that fell were not like rain. they were like fire. 26 a monster chased the sun there is one ancient culture that perhaps preserves more vivid memories in its myths than any other; that of the so-called teutonic tribes of germany and scandinavia, a culture best remembered through the songs of the norse scalds and sages. the stories those songs retell have their roots in a past which may be much older than scholars imagine and which combine familiar images with strange symbolic devices and allegorical language to recall a cataclysm of awesome magnitude: in a distant forest in the east an aged giantess brought into the world a whole brood of young wolves whose father was fenrir. one of these monsters chased

h and mystery, you can almost feel the influence of that hand. take the business of the dog. or jackal, or wolf, or fox. the subtle way this shadowy canine slinks from myth to myth is peculiar stimulating, then baffling you, always luring you onwards. indeed, it was this lure we followed from the mill of amlodhi to the myth of osiris in egypt. along the way, according to the design of the ancient sages (if sellers, santillana and von dechend are right) we were first encouraged to build a clear mental picture of the celestial sphere. second, we were provided with a mechanistic model so that we could 29 ibid, pp. 353-4. 30 ibid, p. 354. 31 ibid, p. 247. graham hancock fingerprints of the gods 259 visualize the great changes precession of the equinoxes periodically effects in all the coordina

of archaic documents which was, at the same time, an unprecedented and unsurpassed masterpiece of scribal and hieroglyphic art. in short, like the pyramids at giza, it seemed that the pyramid texts had burst upon the scene with no apparent antecedents, and had occupied centre-stage for approximately a hundred years before ceasing operations, never to be bettered. presumably the ancient kings and sages who had arranged these things had known what they were doing? if so, their minds must have contained 62 atlas of ancient egypt, p. 36. graham hancock fingerprints of the gods 366 a plan, and they must have intended a strong connection to be seen between the completely uninscribed (but technically brilliant) pyramids at giza, and the brilliantly inscribed (but technically slipshod) pyramids o

their memory of their] origin and their beginning, were destroyed. 15 the secret of what happened was never entirely forgotten because a record of those distant first times was preserved, until the coming of the spaniards, in the sacred texts of the original popol vuh. the abuses of the conquest made it necessary for that primordial document to be concealed from all but the most highly-initiated sages and replaced with a watered-down substitute written under the law of christianity :16 no longer can be seen the book of popol vuh which the kings had in olden times. the original book, written long ago, existed but now its sight is hidden to the searcher and to the thinker. 17 on the other side of the world, among the myths and traditions of the indian subcontinent, there are further tantali

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

sel, but the fish began to grow, and demanded wider quarters. manus threw it into a large lake, but the fish grew on, and wished to be taken to ganga the bride of the sea. before long he had not room to stir even there, and manus was obliged to carry him to the sea; but when launched in the sea, he foretold the coming of a fearful flood, manus was to build a ship and go on board it with the seven sages, and preserve the seeds of all things, then he would shew himself to them horned. manus did as he was commanded, and sailed in the ship; the monster fish appeared, had the ship fastened to his horn by a rope, and towed it through the sea for many years, till they reached the summit of the himavdn, there he bade them moor the ship, and the spot to which it was tied still bears the name of nau

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

as another. the world, however, as seen through the microscope is [186] the same cosmos as seen through the telescope. the error in differentiating caused the origin of the words microcosm and macrocosm. microcosm is derived from the greek words mikros, meaning small, and kosmos, meaning world; thus, small world. macrocosm is derived from makros, meaning great; thus, great world or universe. the sages warned against this false thought, this separation of the two, by expounding the adage,"as above, so below. mind.the mystic makes the important distinction between brain and mind. the brain is a physical organ for some of the functioning of mind, just as the lungs are organs for the functioning of breathing. mind works through the brain to a great extent, but not exclusively through that org

HAMIL THE ROSICRUCIAN SEER

and arrears" i am always pleased to hearofmy friends increasing their collections, tho' i always regret adding to my own! which i dobutsparingly. how isityou do not recognise my calligraphy in bumstead's catalogue, i only bought one book crollius's philosophy reformed for 1659,5 a scarce bookbuta very good copy price9-.i do not precisely understand your reference to receiving instructions from 9 sages, is it by rapping or writingmediumship-ifso thos. norton" and eiraneusphilalethes?ought to be valuablecommunicants-bythe bye has there been a photographofthos.norton's house in st peter's churchyard in 1490 which he built forhimself-which30 years ago was calledthemint and now used i believe as an infirmary. it's a fine oldbuilding-ihave got a small wood-cut which the publisher tore out of a

HANDBOOK OF EGYPTIAN MYTHOLOGY

d complex of djoser was an official named imhotep. at this period, literacy was mainly confined to such officials and their households. many of these officials served as part-time priests in the cult places of deities and deceased kings.16 imhotep, who was a priest of the sun god at heliopolis, was later credited with writing a book of wisdom. this earned him a place as the first of egypt s great sages and eventual deification (see deities, themes, and concepts. the tradition may reflect an actual advance in the uses of writing at this period. the development of long, connected texts only seems to have taken place in egypt centuries after the introduction of writing. an incomplete naos (inner shrine) from heliopolis that dates to djoser s reign is carved with some of the earliest known int

magical statue texts; i&o 19 hu see sia and hu deities, themes, and concepts 147 ihy ihy was a child god who played the sistrum to propitiate his mother, hathor. see also hathor; horus the child; lotus imhotep (imouthes) imhotep was a high official of the twenty-seventh century bce who was later deified as a god of knowledge and healing. imhotep is mentioned in a middle kingdom text as one of the sages whose memory lives on through their writings. he became a role model for scribes and was credited with the invention of architecture in stone. imhotep was usually represented as a man in priestly costume with an open book-scroll on his lap. in the late period, a mythology grew up to explain imhotep s extraordinary talents. his mother, kheredankhw (kherduankh, described in one text as a beaut

HELENA BLAVATSKY THE KEY TO THEOSOPHY

eral church fathers were his secret disciples. clemens alexandrinus speaks very highly of him. plotinus, the "st. john" of ammonius, was also a man universally respected and esteemed, and of the most profound learning and integrity. when thirty-nine years of age he page 5 the key to theosophy- hp blavatsky.txt accompanied the roman emperor gordian and his army to the east, to be instructed by the sages of bactria and india. he had a school of philosophy in rome. porphyry, his disciple, whose real name was malek (a hellenized jew, collected all the writings of his master. porphyry was himself a great author, and gave an allegorical interpretation to some parts of homer's writings. the system of meditation the philaletheians resorted to was ecstasy, a system akin to indian yoga practice. wha

s were no better than half lunatics, half knaves. numerous books have been written on them; and tyros, who had hardly heard the name a few years before, sallied out as profound critics and gnostics on the subject of alchemy, the fire-philosophers, 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

being hurled down into hell is simply explained by these pure spirits or egos being imprisoned in bodies of unclean matter, flesh. life is at best a heartless play, a stormy sea to cross, and a heavy burden often too difficult to bear. the greatest philosophers have tried in vain to fathom and find out its raison d' tre, and have all failed except those who had the key to it, namely, the eastern sages. life is, as shakespeare describes it: but a walking shadow-a poor player, that struts and frets his hour upon the stage, and then is heard no more. it is a tale told by an idiot, full of sound and fury, page 66 the key to theosophy- hp blavatsky.txt signifying nothing. nothing in its separate parts, yet of the greatest importance in its collectivity or series of lives. at any rate, almost e

ce-all those sincere but vain-glorious fools, the missionaries who have sacrificed their lives in the south sea islands or china. what good have they done? they went in one case to those who are not yet ripe for any truth; and in the other to a nation whose systems of religious philosophy are as grand as any, if only the men who have them would live up to the standard of confucius and their other sages. and they died victims of irresponsible cannibals and savages, and of popular fanaticism and hatred. whereas, by going to the slums of whitechapel or some other such locality of those that stagnate right under the blazing sun of our civilization, full of christian savages and mental leprosy, they might have done real good, and preserved their lives for a better and worthier cause. q. but the

prevent, as we see, the fury of the waves, and the violence of the winds, and the attacks of wild beasts; and whilst our lord's miracles are preserved by tradition alone, those of apollonius are most numerous, and actually manifested in present facts? but an answer is easily found to this, in the fact that, after crossing the hindu koosh, apollonius had been directed by a king to the abode of the sages, whose abode it may be to this day, and who taught him their unsurpassed knowledge. his dialogues, with the corinthian menippus, give to us truly the esoteric catechism, and disclose (when understood) many an important mystery of nature. apollonius was the friend, correspondent, and guest of kings and queens, and no wonderful or "magic" powers are better attested than his. towards the close

(the nile-island, he says: it was in these gloomy caverns that the grand mystic arcana of the goddess (isis) were unfolded to the adoring aspirant, while the solemn hymn of initiation resounded through the long extent of these stony recesses. the word mystery is derived from the greek mu "to close the mouth" and every symbol connected with them had a hidden meaning. as plato and many of the other sages of antiquity affirm, these mysteries were highly religious, moral, and beneficent as a school of ethics. the grecian mysteries, those of page 162 the key to theosophy- hp blavatsky.txt ceres and bacchus, were only imitations of the egyptian, and the author of egyptian belief and modern thought informs us that our own word "chapel or capella is said to be the caph-el or college of el, the sol

glossary) zoroastrian one who follows the religion of the parsis, sun, or fire-worshippers. appendix -ooo- the theosophical society: information for inquirers the theosophical society was formed at new york, november 17th, 1875. its founders believed that the best interests of religion and science would be promoted by the revival of sanskrit, pali, zend, and other ancient literature, in which the sages and initiates had preserved for the use of mankind truths of the highest value respecting man and nature. a society of an absolutely unsectarian character, whose work should be amicably prosecuted by the learned of all races, in a spirit of unselfish devotion to the research of truth, and with the purpose of disseminating it impartially, seemed likely to do much to check materialism and stre

HP LOVECRAFT EX OBLIVIONE

as entered, there would be no return. so each night in sleep i strove to find the hidden latch of the gate in the ivied antique wall, though it was exceedingly well hidden. and i would tell myself that the realm 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

at 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 ever into the unknown land; for doubt and secrecy are the lure of lures, and no new horror can be more terrible than the daily torture of the commonplace. so when i learned of the drug which would unlock the gate and dr

ISIS UNVEILED

particle of matter. llie word ahaorption, when it is proved that the hindlls and buddhists believe in the immortiuiiy of the spirit, must necessarily mean intimate union, not annihilation. let christians call them idolaters, if tb^ still dare do so, in the face of science and the latest translations of the sacred sanskrit books; they have no right to present the speculative philosophy of ancient sages as an inconsistency and the philosophers themselves as illogical fools. with far better reason we can accuse the ancient jews ttf utter nihilinn. there is not a word contained in the books of moses or the prophets either which taken literally implies the spirit's immortality. yet every devout jew hopes likewise to be "gathered into the bosom of a-braham" the hierophants and sonw br&hmanas ar

and converse with pure spirit through any of his bodily senses. only spirit alone can talk to and see spirit; and even our astral soul, the doppdganger, is too gross, too much tainted yet with earthly matter, to trust entirely to its perceptions and intimations. how dangerous untrained mediumship may often become, and how thoroughly this danger was understood and provided against by the an- cient sages, is perfectly exemplified in the case of socrates. the old grecian philosopher was a 'medium; hence he had never been initiated into the mysteries; for such was the rigorous law. but he had his 'fa- miliar spirit' as they call it, his daimonion; and this invisible counsellor became the cause of his death. it is generally beueved that if he was not initiated into the mysteries it was because

ht that such perfected entities were incarnations of the one supreme and for ever invisible god. no such profanation of the awful majes^ entered into their conceptions. moses and his antitypes and types were to them but complete men, gods on earth, for their goda (divine spirits) had entered unto their hallowed tabernacles, the purified physical bodies. the dis- embodied spirits of the heroes and sages were termed gods by the ancients. hence the accusation of polytheism and idolatry on the part of those who were the first to anthropomorphize the holiest and purest abstractions of their forefathers. 343. pialnu, viii, 6. 344. this contiulictioii, which ia mttributed to paul in b^ima, by tnaliing him say of jesus in chapter i, 4 "being nuule o naua better than the angels" and then im- mettib

equal to 4,320,000,000 of human yean, in the brfthmanical calculations "at the expiration of each night. brahman, who has been asleep, awakes, and [through the sole energy of the motion] causes to emanate from himself the spirit, which in its essence is, and yet is not" prompted by the desire to create, the spirit [first of the emanations] operates the creation and gives birth to ether, which the sages consider as having the faculty of transmitting sound" ether begets air whose property b tangible [and which is necessary to life "through a transformation of the air, light is produced "from [air and] light [which begets beat, water is formed [and the water is the womb of all the living germs* throu^out the whole immense period of progressive creation, cover- ing 4,320,000,000 years, ether

se mes- siah, who will deprave the ancient worship of god* sin (or luna, or shuril; kmn (kivan, or saturn; bel-ju ter; and the seventh, nerig, mars (codex nazaraeut, i, p. 55. the christos of the gnostics is the chi^ of the seven aeons, st. john's seven spirits of god; the nazarenes have also their seven genii or good aeons, whose chief is rex lucu, mano, their christos. the sapa-ruhia, the seven sages of india, inhabit the sapta-puraa, or the seven celestial cities. what less or more do we find in the univerwd ecdeaia, until the days of the reformation, and in the soman popish church after the separa- tion? we have compared the relative values of the hindfl cosmogony, the cfaaldaean, zoroastrian, jewish kabala, and that of the so-tenned heretics. a correct plan of the judaico-chbistun rel

owledge obtained by him from the learned ascetics of india, whose rites were identical with those of the initiated magi* ammianus, in his history of julian's persian expedition, gives the stoiy by stating that one day "hystaspes, as he was boldly penetrating into tiie unknown regions of upper india, came upon a certain wooded solitude, the tranquil recesses of which were occupied by those exalted sages, the brachmanes [or shamans. instructed by their teachings in the science of the motiotu of ae world and oi the heavenly bodies, and in pure rdigioub ritet. he infused a portion into the minds of the magi. the latter, coupling these doctrines with their own peculiar icienee of foreuuing the future, have handed down the whole through their descend- ants to succeeding ages^ it is from these de

between i^thago- rean, hindo, and new testament sayings. there is no lack of proofs upon this point. what is needed is a christian public that will examine what will be offered, and show common honesty in rendering its verdict. bigot- ry has had its day, and done its worst "we need not be frightened" says professor mluler "if we discover traces of truth, traces even of christian truth, among the sages and lawgivers of other nations* after reading the following philosophical aphorisms, who can believe that jesus and paul had never read the grecian and indian philosophers? 858a. chip* jrom a otrman worlcmhap, i, p. 53. digitizecoy google isb unveiled (sextu l but tbom*^itlj* do odc an t*ke trom 70u" 2 "it i brttv for a put of the body wbicfa contain* punjent mattm, aad ilitmteim to mfect tb

JASMUHEEN THE FOOD OF GODS

pirit reveals to us the divine one within who reveals itself to be a master computer controller of a very complex bio-mechanism that pulses with fields that hold life. a 6.3 trillion cell mechanism that vibrates at a set speed that in turn determines the various realities we experience throughout the term of our life. satisfying these vast hungers has consumed the thoughts and time of leaders and sages and the curious alike, though few rarely make the time or have the desire to look at this game in greater depth. often many are just too consumed with satisfying the hunger for survival to really find enough nourishment to begin to thrive. those that do are either preprogrammed to do so, or stumble upon understanding the game of true nourishment through some big change in life. the common fi

ony and balance within the whole. while we can satisfy our hunger for love or health or wealth, until we satisfy our natural hunger to know our dow we will never feel fulfilled. every being has been programmed to know its dow for our dow is our bio-systems intelligent creator, a force that some call god and it is not until we remember it and merge consciously with it that we can be fulfilled. the sages call this way of being nourished as accessing the true food of the gods. identifying our hungers: basically our hungers can be grouped into four categories: physical hunger; emotional hunger; mental hunger and spiritual hunger. and then we have our community and global hungers as well. the fact is that unless all these hungers are satisfied we will always feel restless as each human being ha

shri hrm (hira ratan manek) for 411 days; on scientific basis. that led me to postulate alternative ways to sustain a body when a person is not on routine food-calories. there was only one explanation i.e. cosmic energy utilization. in his first hypothesis on the subject he wrote: out of all cosmic sources, the sun is the most powerful and readily available source and has been used for energy, by sages and rishis since ancient time, including lord mahavir, tibetan lamas and other rishes. again, how the sun energy is received- the brain and the mind are the most powerful recipients divine nutrition: the madonna frequency& the food of gods with jasmuheen 51 in human body and the retina and the pineal gland (the third eye or the seat of soul as per rene descartes) are equipped with photorecep

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

guards cannot keep out, for their inlet is quite of another kind than the ordinary life s access. we advise you, then, to beware of this dark door; the other will perhaps take care of itself, letting in no ugly things upon you: but the former may let in unpleasantthings upon you in full grasp with your hands bound. the hebrew shin. chapter the fourth. the hermetic philosophers. here was among the sages a writer, artephius, whose productions are very famous among the hermetic philosophers, insomuch that the noble olaus borrichius, an excellent writer and a most candid critic, recommends these books to the attentive perusal of those who would acquire knowledge of this sublime highest philosophy. he is said to have invented a cabalistic magnet which possessed the extraordinary property of sec

and deferential in their exterior; and yet the self-value which fills their hearts ceases its self-glorying expansion only with the boundless skies. up to a certain point, they are the sincerest people in the world; but rock is soft to their impenetrability afterwards. in comparison with the hermetic adepts, monarchs are poor, and their greatest accumulations are contemptible. by the side of the sages, the most learned are mere dolts and blockheads. they make no movement towards fame, because they abnegate and disdain it. if they become famous, it is in spite of themselves: they seek no honours, because there can be no gratification in honours to such people. their greatest wish is to steal unnoticed and unchallenged through the world, and to amuse themselves with the world because they a

a sensual or imaginative activity; but when the outward light is separated, it reposes in its own serene atmosphere. it is, then, in this state of interior repose, that the usual class of religious, or what are called inspired, visions occur. it is the same light of eternity so frequently alluded to in books that treat of mysterious subjects; the light revealed to pimander, zoroaster, and all the sages of the east, as the emanation of the spiritual sun. bohmen writes of it in his divine vision or contemplation, and molinos in his spiritual guide, whose work is the ground of quietism: quietism being the foundation of the religion of the people called friends or quakers, as also of the other mystic or meditative sects. we enlarge from a very learned, candid, and instructive book upon the occ

, and did not obtain in the greek church till about 400 years afterwards, or about a.d. 1200; and that the third had the term filioque first inserted into it about the time when the athanasian creed was produced, and not sooner, or about a.d. 767. eleanor cross. roman tower in dover castle. chapter the eighteenth. cabalistic interpretations by the gnostics. o indicate god s existence, the ancient sages of asia, and many greeks, adopted the emblem of pure fire, or ether. a rem amplecatur immensus ther, qui constat exaltissimis ignibus (cicero, de natura deorum, lib. ii. c. 36. coelum ipsum stellasque colligens, omnisque siderum compago, ther vocatur, non ut quidem putant quod ignitus sit en insensus, sed quod cursibus rapidis semper rotatur (apuleius, de mundo. pythagoras and empedocles ent

planets: light flaming as the spiritual ecliptic, or the gladius of the archangel michael, to the extremities of the solar system. thus are music, colours, and language allied. of the chaldsean astrology it may figuratively be said that, although their knowledge, in its shape of the portentous stone, in this instance, their grave-stone, shut up the devils in the depths of the abyss, and made the sages their masters (solomon being the priest or king, and his seal the talisman that secures the deep; man, on account of his having fallen into the shadow and the corruptions of existence, needs that mighty exterior hand (before which all tremble) to rescue him back into his native original light or rest. all the foregoing is pure bhuddism. thinkers who have weighed well the character of those s

ike hermetic in this respect. the grand magisterium the great work, as the alchemists call it is mythed by moses in genesis, in the deliverance from egypt, in the passage of the red sea, in the jewish ceremonial law, in the lives of the patriarchs and prophets, such as abraham, david, solomon, jacob, job. in this manner the true cabalists are supposed to be alchemists in common with the magi, the sages, philosophers, and priests, when these possessed the true and only knowledge. the just man made perfect is the alchemist, who, having found the philosopher s stone, becomes glorified and immortal by the use of it. to be said to die, is when the material elements can no longer maintain or cohere. to rise, is when the immaterial life or spark is liberated out of its perishable temporary invest

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

oll of the five books of moses, called in hebrew, the torah, was the blueprint for the world because it contains the story of creation. the second is that pythagoras found that the harmony of music lays in the ratio of the whole numbers less than four. among the ratios, 3/2 is the ratio of the perfect fifth, the most concordant sound in music. the third is the very strange statement of the jewish sages who said that the torah is written with black fire on white fire. this statement is interpreted to mean that the torah contains both open and secret knowledge. the actual scroll of the torah is written in straight lines of black ink letters separated by white spaces, the parchment, itself. the black letters are clearly visible, so the black is the open knowledge, while the while spaces show

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

s, etc) some material might be cast more into the category of glegend, h but here the allusions can often be suggestive and significant. it is difficult to pin down a few books to represent this phase of development; what with recent publications on midrashim and other rabbinic literature, a full list might have dozens of titles. given our track, however, see the following. urbach, ephraim e. the sages. their concepts and beliefs. jerusalem: magnes press, 1975; rpt. cambridge and london: harvard university press, 1987; see especially chapter vi. gmagic and miracle h; chapter vii. gthe power of the divine name h; chapter viii. gthe celestial retinue f; chapter ix. ghe who spoke and the world came into being h; and pp. 578-80. chernus, ira. mysticism in rabbinic judaism. berlin: walter de gr

ournal for the study of jewish mystical texts, vol. 12, edited by daniel abrams and avraham elqayam (los angeles: cherub press, 2004. 20081 25 kabbalah study jewish mysticism in english by don karr a. in an article reviewing the then-current (1970s) state of scholarship on the history of early rabbinic judaism,1 jacob neusner complained, in particular, about e. e. urbach fs study2 concerning gthe sages, their concepts and beliefs h (neusner fs italics) as revealing gremarkably little variation, development or even movement, h where g[d]ifferentiation among the stages h and gamong schools and circles within a given period h was all but neglected. more recently, similar complaints have been leveled against gestablishment h historians of jewish mysticism and kabbalah: in the last fifteen-or-s

ith the last two selections, is markus n.a. bockmuehl fs revelation and mystery in ancient judaism and pauline christianity [wissenschaftliche untersuchungen zum neuen testament. 2. reihe 36 (tuebingen: j.c.b. mohr [paul siebeck, 1990)14 assuming that the reader is reasonably familiar with the hebrew bible, the next step would be to acquire some knowledge of early rabbinic thought and method. the sages by e. e. urbach (see note 2) is an excellent start. three anthologies serve as introductions to their respective texts: 1. the classical midrash: tannaitic commentaries on the bible, translated and introduced with commentary by reuven hammer. mahwah: paulist press, 1995. 2. the mishnah: oral traditions of judaism, selected and translated by eugene lipman. new york: schocken books, 1974.15 3

ranslated from the dutch by david e. orton. louisville: westminster knox press, 2001. silberman, neil asher. heavenly powers: unraveling the secret history of the kabbalah. new york: grosset/putnam, 1998. notes: 1. jacob neusner, gthe history of earlier rabbinic judaism: some new approaches, h in history of religions, vol. 16, no. 3 (university of chicago, february 1977. 2. ephraim e. urbach, the sages: their concepts and beliefs [original hebrew: hazal, pirke emunot ve-de fot, jerusalem: magnes press, the hebrew university, 1975, english translation by israel abrahams. cambridge: harvard university press, 1979. 3. see scholem fs major trends in jewish mysticism (jerusalem: schocken publishing house, 1941; frequently reprinted by schocken books, new york. a similar flaw plagues the recent

KETAB E SIYAH

e thousand princes of the nephilim scattered to the north and south, to the east and west, to wild scythia or parched arabia, to persia and to egypt of the eternal nile. by the plough and mattock they did quell the wilderness and set to order what was once untamed. the shedim went about the lands of men in those times and taught man of many things that he knew not. ashmedai and aset taught to the sages of the nephilim the letters of recording and the numbers of counting that their words would not be lost like breath but would be recorded upon tablets of stone. they taught to them how the future might be perceived amongst the stars or in the entrails of beasts, cut open at the belly with a blade of bronze. in the art of the sorcerer they instructed the kings of men to command the spirits of

LAITMAN M BASIC CONCEPTS IN KABBALAH

hat you hate, do not do to others! hillel s answer teaches us that the whole purpose, indeed the reason for the existence of kabbalah, is to clarify and fulfill a single law: love thy neighbor as thyself. yet, how can i love another as myself? loving others as myself would imply constantly fulfilling all the desires of all the people, when i am unable to satisfy even my own desires! moreover, the sages explain that we have to satisfy others desires before our own. for example, it is written (tosfot, masechet kidushin) that if you have only one pillow, you must give it to your friend, or if you have one chair, another person should take it, while you stand or sit on the ground. otherwise, you will not be fulfilling the instruction of loving your neighbor. is this a feasible demand? since lo

m studying kabbalah and observing the spiritual laws by means of thought for the good of people and the creator. no one, either, can attain the level of ruach or the level of neshama without studying the secrets of kabbalah. our generation is still immersed in darkness. however, the reason for this is clearly the general decline of faith, and particularly the decline of faith in the wisdom of the sages. the most obvious example of this decline is today s books on kabbalah, which are teeming with materialized descriptions. hence, a need arose for a complete commentary on the book of zohar, a work that would save us from misinterpreting kabbalah. this commentary is called the sulam (the ladder) because it helps students gradually climb its rungs and reach spiritual heights. everything depend

LAITMAN M FROM CHAOS TO HARMONY

human being is a helpless being. but as we grow, we rise above all other creations. a newly born calf and a mature bull are distinguished primarily by their sizes, not by their wisdom. a human infant, however, is practically powerless and totally helpless. but gradually, over many years, it grows and evolves. hence, a young animal s development is very different from that of a human toddler. our sages put it this way: a day-old calf is called an ox. 10 it means that as soon as a calf is born, it is considered an ox because hardly any substantial qualities are added to it as it grows. humans, unlike all other creatures, need many years to evolve. when a baby is born, it hardly wants anything. but as it grows, its will to receive intensifies and evolves tremendously. when a new desire surfa

LAITMAN M KABBALAH REVEALED

ill-educated, he is the most savage of earthly creatures. xplato, the laws knowledge has always been considered an asset. espionage is not an invention of modern times; it has been there since the dawn of history. but it has existed because knowledge has always been disclosed on a need-to-know basis, and the only dispute was about who needs to know. in the past, the knowledgeable ones were called sages, and the knowledge they possessed was of nature s 42 kabbalah revealed secrets. the sages hid their knowledge, fearing it might fall into the hands of those whom they considered unworthy. but how do we determine who is entitled to know? does the fact that i have some exclusive piece of information give me the right to hide it? naturally, no person would agree that he or she is unworthy of kn

gresses, the more dangerous we are becoming to ourselves and to our surroundings. as we become more powerful, we are more tempted to use our power to get what we want. as we have said before, the will to receive consists of four levels of intensity. the more powerful it becomes, the greater our social and moral decline. it is, therefore, no wonder that we re in a crisis. it is also very clear why sages hid their knowledge, and why their own growing egoism now compels them to disclose it. without changing ourselves, knowledge and progress will not help us. they will only produce greater harm than they already have. therefore, it would be grossly naive to expect scientific advancement to keep its promise of a good life. if we want a brighter future, we need only change ourselves. the evoluti

lly. the (narrow) road to freedom 141 in the book of zohar, there is an inspiring (and true) story of a wise man by the name of rabbi yosi ben kisma, the greatest kabbalist of his time. one day, a rich merchant from another town approached him and offered to relocate the rabbi to the rich man s town to open a seminary for the town s wisdom-thirsty people. the merchant explained that there were no sages in his town, and that the town was in need of spiritual teachers. needless to say, he promised rabbi yosi that all his personal and educational needs would be generously cared for. to the merchant s great surprise, rabbi yosi declined resolutely, stating that under no circumstances would he move to a place where there were no other sages. the dismayed merchant tried to argue and suggested th

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

, we turn our backs on the source of knowledge symbolized by this ladder, and only through great effort will we manage to turn around and start moving towards the creator. this is why he sends us teachers, books, and study companions. students who follow the teachings of kabbalah live in the physical world, but are overburdened by their selfishness. this is why they cannot properly understand the sages who are physically close to them, but who also evolve in the spiritual worlds. those who can leave aside reason and opinions, and follow the ways of writers of authentic books of wisdom, will be able to bond unconsciously with the spiritual. it is because we do not see or feel the creator in our world that we cannot selfishly surrender our consciousness to him. the thoughts of teachers or ma

a true desire for spirituality. there is but one way we can overcome these obstacles: by "knocking out" egoism as kabbalah prescribes. we can either ignore the ego s demands, or reply "i am going ahead without any explanations or tests, for those could only be based on egoism, which i must leave behind. and since i do not yet have any other senses, i cannot listen to you, but only to those great sages who have already entered- 96- attaining the worlds beyond the higher worlds and know how a person should act. and if my heart is becoming even more selfish, it means that i have made progress and thus deserve to have a little more of my true egoism revealed to me from heaven" in response, the creator will reveal himself to us, so that we will feel his greatness and will involuntarily become

nds and logic to analyze the surrounding events. in such a case, we are forced, in spite of ourselves, to rely on the egoistic, natural mind. we are unable to break away from it because each of us was created in this manner by the almighty. that is why there is only one path: to completely turn away from the typical inclination to analyze one s surroundings and instead to accept the advice of the sages, expounded in the books of- 254- attaining the worlds beyond kabbalah and explained by teachers who have reached the spiritual level of awareness. if we are capable, with the creator s help, of making even the slightest attempt to analyze through faith, rather than by reason, and to discern with our hearts the bitterness of egoism, we will immediately be sent a spiritual understanding of the

lying ahead. however, we should realize that this mountainous ego was always there within us from the beginning, but was hidden and is revealed gradually, as the creator gives us the ability to correct it and the strength to do so. that is why those who ascend the spiritual levels, gradually overcoming "our own" reason, feel increasingly more perplexed and dense in relation to the guidance of the sages in the kabbalistic books and of the kabbalist instructors. but to the degree that we diminish the significance of our "own" understanding, we are granted a higher understanding. in the end, rather than becoming more baffled by turning away from this world s egoistic logic, we become incomparably wiser. if we have not yet reached a higher understanding, or altered our way of analysis, begun t

the bitterness, of non-egoistic thoughts, or have not begun to see the truth of faith compared to the falseness of the intellect which is bound by the nature of our world, we can still progress through an already amendedmethod of the return to the creator- 255- analysis derived from our teachers, by listening and following the example of the teacher in all things. therein lies the counsel of the sages: if only a single kabbalist, possessing the true spiritual understanding of the mind and heart, leads humanity, everyone can reach the goal of creation not by the path of suffering but by the easy and painless path of kabbalah! on the other hand, misfortune and constant failures will be our lot if those who were chosen to travel this path first, with whom the creator first settles all accoun

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

gree, and tell us about that reality by being fully present in it. a kabbalist can gather impressions from that time and convey them to us. baal hasulam describes it in the following manner: but, because those that reached the degree where abraham stood, or anyone, they see and know what abraham saw and knew. for this reason they know what abraham would say, and likewise in all the sayings of our sages when they interpreted the verses of the torah. all that was because they too attained the degree, and each degree in spirituality is a reality. everyone sees the reality, as all those who come to the city of london in england see what is in the city and what is said in the city. baal hasulam, shamati, article 98 spirituality is that which will never be lost. pa r t i i: t h e e s s e n c e o

b a l i s t s w r i t e a b o u t k a b b a l a h 203 and the springs of wisdom from below, with the commencement of the gradual messianic revelation. the voice of the turtle-dove, p. 117 he would often sigh heavily and say, why should the nations say, where is the wisdom of israel? he would often whisper to us what those who perceive our torah do for the glory of the name of god, as the ancient sages from israel had done. many of them glorified the name of god through their extensive knowledge in the research of nature s secrets from the creator s wonders. many among the righteous of the nations of the world also extolled the wisdom of the sages of the torah in israel the members of the sanhedrin, the tanaaim, the amoraim, etc. and in later generations our rabbi the rambam, baal hatosafo

LAITMAN M THE KABBALAH EXPERIENCE

own. only then can we pray an honest prayer to him. we cannot simply declare that we are not worthy of anything and therefore should not trouble ourselves with toil. there is a rule in nature that there is none wiser than he who is experienced, and without trying to do what we can, we cannot achieve true lowness in the required measure. therefore, we must toil in purification and holiness, as our sages say: whatsoever thy hand attaineth to do by thy strength, that do. understand this, for it is most profound. t h e s t u d y o f k a b b a l a h 111 i have not revealed that truth to you in order to weaken your heart, and you must not give up on mercy. although you cannot yet see a thing, when the work is done, then is the time for prayer. and until that point, believe in our sages who said

h 111 i have not revealed that truth to you in order to weaken your heart, and you must not give up on mercy. although you cannot yet see a thing, when the work is done, then is the time for prayer. and until that point, believe in our sages who said, you toiled but haven t found, do not believe. and when the work is done, your prayer will be complete and the lord will respond generously, as our sages said, you labored and found, believe. before this, you are not worthy of the prayer, and the lord hears only the prayer. t h o u g h t s a n d f e e l i n g s t h at r e s u lt f r o m t h e s t u dy q: you say that the most important thing is to attain the screen. i try to attain it day and night. i ve become indifferent to the pain, but still i suffer. a: let me relate first to the screen

e leech has two daughters that bark like dogs v have, have. let me have this world, and let me have the next world. only those who learn the torah in the kabbalah find that their strength grows weaker. this is because they study it to receive strength from above, to be corrected and to resemble the creator. they do not want to stay at the level of the satisfaction of their corporeal needs. as our sages say, you are called man, and not those who commit idolatry. those who commit idolatry are those who worship their evil inclinations and bow before their egos. you can either bow before the creator, or before your ego, because only those two possibilities exist. bowing before something indicates the desire for it, or for the attribute it symbolizes. bowing before the ego means a person places

athering or from the purpose of creation- that is carelessness. l e a r n i n g w i t h o u t a t e ac h e r q: can people who are interested in kabbalah, but do not live in israel, who read the texts on the internet site, get together and study kabbalah? will we make mistakes without a teacher? a: my dear! never be afraid of making mistakes. each step we take always begins with a mistake. as our sages said, for there is not a just man upon earth, that does good, and sins not (ecclesiastes 7, 20, meaning that before a spiritual state of righteousness there is always a state of evilness. that is because each higher degree is always the complete opposite of the current one, and it is never known exactly how it is opposite. in addition, it will take a long time and many arguments and thoughts

oo bad i m just an ordinary person, unsuitable for such exalted goals. can i progress in spirituality, knowing in advance that i will not be able to give myself entirely to kabbalah, or is it not worth it for me to even begin? a: you cannot attain even the smallest spiritual degree without an effort beyond human ability. that is because it is impossible to change your nature by yourself. when the sages say that you have to exert yourself beyond human ability, they mean that by making a great, though not impossible effort, it can evoke the important awareness that nothing can help you but the creator himself. you have to be broken down to such a point that you reach a true demand of god for help. the moment you can actually do that, your redemption from your nature will come. you ll be free

sin- the place of the evil side, and the choice, which is neither mitzva nor sin is what holiness and the evil side fight over. when man makes choices that do not fall into holiness, he makes that whole place fall in the hands of the evil side. and when he gets stronger and performs unifications with holiness, he makes the area of the choice a holy place again. i have interpreted the words of our sages- the healer has been given permission to heal- according to that, meaning even though the healing is undoubtedly in the hands of the lord and no human counsel shall move him from his place, still the holy torah tells us that he shall cause him to be thoroughly healed (exodus 21, 19, meaning to tell you that it is a choice, the place of battle between holiness and sin. so we find that we are

ritual techniques which means that we must go through still other phases of development. it might take several more lifetimes before we arrive at kabbalah. finally, when we begin to study kabbalah, our every desire begins to grow within us. we become more egoistic, and therefore smarter. greater worldly desires are born, especially sexual ones. t h e k a b b a l a h e x p e r i e n c e 216 as the sages of the talmud say: after the ruin of the temple, the taste of intercourse was left for the workers of the lord alone. this means that the true taste of sexual pleasures remains only among those who grow spiritually. to a person who is not proficient in the structure of the worlds and who does not know the upper guidance, it sounds like the complete opposite, but to disciples of kabbalah it i

LAITMAN M THE PATH OF KABBALAH

uffered. staying immersed in pain never brought anyone happiness. only self-correction brings one to the good. humanity can go on suffering for thousands of years, but this will never bring any kind of correction; it will only increase man s desire for correction. pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 81 it is written in the introduction to the book of zohar (item 6: our sages have instructed that the creator created the world for no other reason but to delight his creatures. and here is where we must place our minds and hearts, for it is the ultimate aim of the act of the creation of the world. and we must bear in mind that since the thought of creation is to bestow to his creatures, he had to create in the souls a great amount of desire to receive that which he

t lead mankind to acutely analyze and recognize the correct good and evil and realize that evil is our very nature. it is our nature that prevents us from seeing past our own noses. we are compelled to think only with our gut feeling. kabbalah maintains that the mitzvot (commandments) should not be kept as a goal in and of themselves, but that there is a completely different purpose for them. our sages clearly say that the creator cares not if we slaughter from the throat or from the back of the neck, meaning he does not care about the simple observing of the laws. that is not what he expects of man and that is not why he gave us the mitzvot. those who turn the means for correction into the end, and choose to settle for it as a way of life, teach others to stay away from kabbalah, which st

ere is only the creator. hence, what we all feel, want, and think, comes from the creator. everything we always feel is only the creator. when the creature climbs from the lowest point (this world) toward the creator, until it attains complete equivalence of form with him (the end of correction, it will go through 620 degrees, also called the 613 mitzvot of the torah, and the seven mitzvot of our sages. a zivug (mating) with the upper light in the screen is called a mitzva. the light that the creature obtains inside his vessel is called inner light, or the light of taamim, or torah. that is why kabbalists always say, taste and see that the lord is good. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 211 the creature, behina dalet of dalet, corrects its will to rece

f spiritual guidance, which by nature are not theatrical. if that is the case, how can we identify a spiritual teacher in this generation? a spiritual teacher may be proficient in many fields science, religious laws and customs, education, etc. however, it is not enough to know what is written in the kabbalah books to become a spiritual guide. such a person can only understand the wisdom, and our sages warn us: wisdom in the gentiles, believe torah (light) in the gentiles, do not believe. the word gentile refers not to a non-jew, but to an egoist yet to be corrected. such a person may display impressive knowledge in kabbalah and boast about it before one s students, displaying knowledge with accurate citations from the texts, etc. this display of knowledge may at first lead beginners to co

the necessary intensity of desire for spirituality. then, there is an inner breakthrough and we begin to receive the spiritual power and knowledge from above. t h e pa t h o f k a b b a l a h 270 b o o k s in every generation, the creator sends special souls to this world whose goal is to rectify it and convey his knowledge to humanity. it is said that, the creator saw that there were not enough sages, so he planted them in every generation. that is why there are leaders and spiritual guides in every generation who adapt the wisdom of kabbalah to the unique properties of their time. there have been hundreds of books written over the years on the subject of the wisdom of kabbalah. these began with the very first book on the wisdom of kabbalah, raziel hamalaach (the angel raziel, written by

ted the will to bestow in abya of holiness and removed from them the will to receive for themselves, placing it in the system of the impure worlds of abya. for this reason, they have become separated from the creator and from all the worlds of holiness. for that reason the shells are called dead, as the verse goes: sacrifices of the dead (psalms 106, 28. and the evil are attracted to them, as our sages say: the evil are called dead when they are still alive, because the will to receive, imprinted in them in oppositeness of form to his holiness, separates them from the life of lives, and they are remote from him from one end to the other. this is so because he has no interest in reception, only in bestowal, whereas the shells want only to receive for their own delight, and have nothing to d

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

600. at the next stage the candidate finds himself no longer dealing with the things of his personal nature, but looking upwards to that higher part of himself which will come to flower in the later part of his path. he sees such matters first of all in the lives of great men and women who have adorned the pages of history. he carries a pencil and book, and learns of the benefactors of humanity- sages, artists, scientists, inventors and legislators. all of these exemplify the unity of mankind, since they live not for themselves alone, but with a clear consciousness of the happiness and sorrows of mankind, and a great desire to help and to give. here is expressed that quality of human nature which springs from the principle of buddhi on the plane beyond the mental, where there is direct in

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

96. the order of the rosy cross was first made known to europe by the publication in 1614 of the fama fraternitatis of the meritorious order of the rosy cross, addressed to the learned in general and the govenors of europe. this was, according to mediaeval custom, bound up with another treatise: a universal reformation of the whole wide world, by order of the god apollo, is published by the seven sages of greece, and some other litterati. some have thought this latter to be a rosicrucian pamphlet, but in reality it is a translation from the ragguagli di parnasso of boccalini, and probably, as michael maier held, had no connection with the order at all(*a. e. waite. the real history of the rosicrucians, p. 35) 697. the fama fraternitatis contains a description of the traditional life of chr

LIBER ALEPH

ence of that thyr other than its conformity with general law. thou therefore, creator and transmitter of thine own energy, needest not to ask whether by this or by some other means thou performest thy work. yet i know not why this thyr of the mathematicians and the physicians should not be one with the astral light, or plastic medium or aub, aud, aur (these three being a trinity) of which our own sages have spoken. and this meditation may bring forth much knowledge physical, which is good, for that which is above is like that which is beneath, and the study of any law leadeth to the understanding of all law. so mayst thou learn in the end that there is no law beyond do what thou wilt. b the book of wisdom or folly 57 be de necessitate voluntatis (of the necessity of will) nd how then (saye

LIBER CCXLII AHA

a cube is to a square is that to this. olympas. royal and rare! infinite light of burning wheels! marsyas. ay! the imagination reels. aha! 13 thou must attain before thou know, and when thou knowest.mighty woe that silence grips the willing lips! olympas. ever was speech the thought fs eclipse. marsyas. ay, not to veil the truth to him who sought it, groping in the dim halls of illusion, said the sages in all the realms, in all the ages .keep silence. by a word should come your sight, and we who see are dumb! we have sought a thousand times to teach our knowledge; we are mocked by speech. so lewdly mocked, that all this word seems dead, a cloudy crystal blurred, though it cling closer to life fs heart than the best rhapsodies of art! olympas. yet speak! marsyas. ah, could i tell thee of th

LIBER CXCVII STORY OF SIR PALAMEDES

h aimless fury hot and blind he flung him on a viking ship. he slew the rover, and inclined the seamen to his stinging whip. accurs.d of god, despising men, thy reckless oars in ocean dip, sir palamede the saracen! 22 ix sir palamede the saracen sailed ever with a favouring wind unto the smooth and swarthy men that haunt the evil shore of hind: he queried eager of the quest .ay! ay. their cunning sages grinned .it shines! it shines! guess thou the rest! for naught but this our rishis know. sir palamede his way addressed unto the woods: they blaze and glow; his lance stabs many a shining blade, his sword lays many a flower low that glittering gladdened in the glade. he wrote himself a wanton ass, and to the sea his traces laid, where many a wavelet on the glass his prowess knows. but deep a

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

nceive that contemptuous silence is sufficient answer to the further query, gby whom is it thought? h the buddhist may find it easy to image an act without an agent; i am not so clever. it may be possible for a sane man; but i should like to know more about his mind before i give a final opinion. but apart from purely formal objections, we may still inquire: is this cogitatur true? yes; reply the sages; for to deny it implies thought. negatur5 is only a sub-section of cogitatur. this involves, however, an axiom that the part is of the same nature as the whole; or (at the very least) an axiom that a is a. now, i do not wish to deny that a is a, or may occasionally be a. but certainly a is a is a very different statement to our original cogitatur. the proof of cogitatur, in short, rests not

LIBER LIBRAE

joice because of them, for in them is strength, and by their means is a pathway opened unto that light. 3. how should it be otherwise, o man, whose life is but a day in eternity, a drop in the ocean of time; how, were thy trials not many, couldst thou purge thy soul from the dross of earth? is it but now that the higher life is best with dangers and difficulties; hath it not ever been so with the sages and hierophants of the past? they have been persecuted and reviled, they have been tormented of men; yet through this also has their glory increased. 4. rejoice, therefore, o initiate, for the greater thy trial the greater thy triumph. when men shall revile thee, and speak against thee falsely, hath not the master said, gblessed art thou! h? 5. yet, oh aspirant, let thy victories bring thee

LIBER LXVII THE SWORD OF SONG

ny of doubt, make people comprehend 350 355 260 365 370 375 380 385 the advaitist position. mind.s superior functions. does truth make itself instantly apparent? not reason. 32 the sword of song as by a lightning flash, solve doubt and turn all nature inside out: and, if such potency of might hath truth, once state the truth aright, whence came the use for all these pages millions together.mighty sages whom the least obstacle enrages? condemn the mystic if he prove thinking less valuable than love? well, let them try their various plans! do they resolve that doubt of man.s? how many are hegelians? this, though i hold him mostly true. but, to teach others that same view? surely long years develop reason.45 after long years, too, in thy season bloom, concentration.s midnight flower! after mu

ant all his wish! for every prayer produce a fish. nine times the prayer went up the spout, and eight times.what a thumping trout (this is the only true fish-story i ever heard.give god the glory) the things seems cruel now, of course. still, it.s a grand case of god.s force! but, modern christians, do you dare with common prudence to compare the efficacity of prayer? who will affirm of christian sages that prayer can alter averages? the individual case allows some chance to operate, and thus destroys its value quite for us. so that is why i knit my brows and think.and find no thing to say or do, so foolish as to pray .so much for this absurd affair52 about. validity of prayer. but back! let once again address ourselves to super-consciusness! you weary me with proof enough that all this me

en. five are one, and six are diverse, five in the midst and three on each side. the word of power, double in the voice of the master. ain elohim. four sounds of four force. o the snake hath a long tail! amen. ain elohim. sudden death: thick darkness: ho! the ox! one, and one, and one: creater, preserver, destroyer, ho! the redeemer! thunder-stone: whirlpool: lotus-flower: ho! for the gold of the sages! ain elohim. and he was silent for a great while, and so departed our father from him. forth he went along the dusty desert and met an antient woman bearing a bright crown of gold, studded with gems, one on each knee. dressed in rags she was, and squatted clumsily on the sand. a horn grew from her forehead; and she spat black foam and froth. foul was the hag and evil, yet our father bowed do

ly indicated. every fumigation, purification, banishing, invocation, evocation, is chiefly a reminder of the single purpose, until the supreme moment arrives, and every fibre of the body, every forcechannel of the mind, is strained out in one overwhelming rush of the will in the direction desired. such is the real purport of all the apparently fantastic directions of solomon, abramelin, and other sages of repute. when a man has evoked and mastered such forces as taphtartharath, belial, amaimon, and the great powers of the elements, then he may be safely be permitted to begin to try to stop thinking. for, needless to say, the universe, including the thinker, exists only by virtue of the thinker.s thought.1 in yet one other way is magic a capital training ground for the arahat. true symbols

LIBER TURRIS

tower rocked and cracked beneath its lash, caught inextinguishable fire; was ash. but that same fire that quelled the robber strife, and struck each being out of lust and life, left the mild maiden a rejoicing wife. 12. and this: 13. there is a well before the great white throne that is choked up with rubbish from the ages; rubble and clay and sediment and stone, delight of lizards and despair of sages. only the lightning from his hand that sits, and shall sit when the usurping tyrant falls, can purge that wilderness of wills and wits, let spring that fountain in eternal halls. 14. and this: 15. sulphur, salt, and mercury: which is master of the three? salt is lady of the sea; lord of air is mercury. now by god fs grace here is salt fixed beneath the violet vault. now by god fs love purge

LIBER XXXIII AN ACCOUNT OF AA

rnment. it has never been exposed to the accidents of time and to the weakness of man, because only the most capable were chosen for it, and those who selected made no error. through this school were developed the germs of all the sublime sciences, which were first received by external schools, then clothed in other forms, and hence degenerated. according to time and circumstances, the society of sages communicated unto the exterior societies their symbolic hieroglyphs, in order to attract man to the great truths of their sanctuary. but all exterior societies subsist only by virtue of this interior one. as soon as external societies wish to transform a temple of wisdom into a political edifice, the interior society retires and leaves only the letter without the spirit. it is thus that secr

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

this book is dedicated to the rational soul of the world next: preface p. 5 preface numerous volumes have been written as commentaries upon the secret systems of philosophy existing in the ancient world, but the ageless truths of life, like many of the earth's greatest thinkers, have usually been clothed in shabby garments. the present work is an attempt to supply a tome worthy of those seers and sages whose thoughts are the substance of its pages. to bring about this coalescence of beauty and truth has proved most costly, but i believe that the result will produce an effect upon the mind of the reader which will more than justify the expenditure. work upon the text of this volume was begun the first day of january, 1926, and has continued almost uninterruptedly for over two years. the gre

ory and practice of alchemy the origin of alchemical philosophy--alexander the great and the talking trees--nature and art--alchemical symbolism--the song of solomon--the philosopher's gold. 153 the theory and practice of alchemy, part ii the alchemical prayer--the emerald tablet of hermes--a letter from the brothers of r. c--the magical mountain of the moon--an alchemical formula--the dew of the sages. 157 the chemical marriage christian rosencreutz is invited to the chemical wedding--the virgo lucifera--the philosophical inquisition--the tower of olympus--the homunculi--the knights of the golden stone. 161 bacon, shakspeare, and the rosicrucians the rosicrucian mask--life of william shakspere--sir francis bacon--the acrostic signatures--the significant number thirty-three--the philosophi

not upon the open pages of books which might fall into the hands of the unworthy but in the place where it was originally concealed. far-sighted were the initiates of antiquity. they realized that nations come and go, that empires rise and fall, and that the golden ages of art, science, and idealism are succeeded by the dark ages of superstition. with the needs of posterity foremost in mind, the sages of old went to inconceivable extremes to make certain that their knowledge should be preserved. they engraved it upon the face of mountains and concealed it within the measurements of colossal images, each of which was a geometric marvel. their knowledge of chemistry and mathematics they hid within mythologies which the ignorant would perpetuate, or in the spans and arches of their temples w

part in the drama of world progress? atlantean sun worship has been perpetuated in the ritualism and ceremonialism of both christianity and pagandom. both the cross and the serpent were atlantean emblems of divine wisdom. the divine (atlantean) progenitors of the mayas and quich s of central america coexisted within the green and azure radiance of gucumatz, the "plumed" serpent. the six sky-born sages came into manifestation as centers of light bound together or synthesized by the seventh--and chief--of their order, the "feathered" snake (see the popol vuh) the title of "winged" or "plumed" snake was applied to quetzalcoatl, or kukulcan, the central american initiate. the center of the atlantean wisdom-religion was presumably a great pyramidal temple standing on the brow of a plateau risi

dent both from his books and his pymander; in which works he has communicated the sum of the abyss, and the divine knowledge to all posterity; by which he has demonstrated himself to have been not only an inspired divine, but also a deep philosopher, obtaining his wisdom from god and heavenly things, and not from man" his transcendent learning caused hermes to be identified with many of the early sages and prophets. in his ancient mythology, bryant writes "i have mentioned that cadmus was the same as the egyptian thoth; and it is manifest from his being hermes, and from the invention of letters being attributed to him (in the chapter on the theory of pythagorean mathematics will be found the table of the original cadmean letters) investigators believe that it was hermes who was known to th

e true meaning of these crude markings, whatever proof they might be that the building was erected during the fourth dynasty is certainly offset by the sea shells at the base of the pyramid which mr. gab advances as evidence that it was erected before the deluge--a theory substantiated by the much-abused arabian traditions. one arabian historian declared that the pyramid was built by the egyptian sages as a refuge against the flood, while another proclaimed it to have been the treasure house of the powerful antediluvian king sheddad ben ad. a panel of hieroglyphs over the entrance, which the casual observer might consider to afford a solution of the mystery, unfortunately dates back no further than a.d. 1843, having been cut at that time by dr. lepsius as a tribute to the king of prussia

m was embodied in christianity, although its keys are lost. the christian church blindly follows ancient customs, and when asked for a reason gives superficial and unsatisfactory explanations, either forgetting or ignoring the indisputable fact that each religion is based upon the secret doctrines of its predecessor. the three suns the solar orb, like the nature of man, was divided by the ancient sages into three separate bodies. according to the mystics, there are three suns in each solar system, analogous to the three centers of life in each individual constitution. these are called three lights: the spiritual sun, the intellectual or soular sun, and the material sun (now symbolized in freemasonry by three candles. the spiritual sun manifests the power of god the father; the soular sun r

MEANING OF MASONRY

" is nowadays an unpopular doctrine, rejected by many who contend that everything points rather to a rise of man, yet who fail to reflect that logically a rise necessarily involves an antecedent fall from which a rise becomes possible. this point, how ever, we cannot stop to discuss and must be content merely with indicating what in both the scriptures of all races and the wisdom-tradition of the sages of antiquity is unanimously recorded to be the fact. from that" fall" which was not due to the transgression of an individual, but to some weakness or defect in the collective or group-soul of the adamic race, and which was not the matter of a moment but a process covering vast time-cycles, it was necessary and within the divine counsels and providence that humanity should be redeemed and re

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ng caverns that through scans of the planet they knew existed.they also descended into other caverns that they themselves cut out of the living rock. there were at least five entire continents on earth in primeval times called appala-chia, tyrhennia, beringia, fennoscandia, and oceania. our present continents areremnants of these. beneath them were literally thousands of miles of subterranean pas-sages, caverns, and refuges. some of these remain today and experts know that manyof them were not made naturally. many of our quaint myths and tales, like those ofdwarves, trolls, elves, the little people and the scandinavian king under themountain, for example, concern these subterranean worlds. almost all the nativeamerican indian tribes speak of their original residence beneath the surface of

ach of us are players in the mythological linkages that guideand unite our civilization (william henry, one foot in atlantis)in one of the most tragic ironies, the majority of humans continue to worship those godswho abused them the most (jack barranger, past shock)as said before, the atrocities of our times are not something new to the earth. thecoming of evil into the world was a problem of the sages of the past. it is a problem forus today and unless we accept its origin it will persist as a problem for future genera-tions. we were forewarned by our ancestors of the times we now find ourselves in.from at least three millennia ago, we have these words from the high priestesses of theceltic peoples: then she added a prophecy in which she foretold the approaching end of the divine age andt

MOODY RAYMOND A LIFE AFTER LIFE

says human language is inadequate to express the ultimate realities directly. words conceal rather than reveal the inner natures of things. it follows that no human words can do more than indicate-by analogy, through myth, and in other indirect ways-the true character of that which lies beyond the physical realm- the tibetan book of the dead this remarkable work was compiled from the teachings of sages over many centuries in prehistoric tibet and passed down through these early generations by word of mouth. it was finally writ. ten down, apparently, in the eighth century a.d, but even then was hidden to keep it secret from outsiders. the form which. this unusual book takes shaped by the many interrelated uses to which it was put. first of all, the wise men who wrote it regarded dying as, i

ond exactly with phenomena and events mentioned in the more unusual sources. it must be acknowledged that the existence of the similarities and parallels among the writings of ancient thinkers and the reports of modern americans who survive close brushes with death remains a striking, and, so far, not definitively explicable fact. how is it, we might well ask ourselves, that the wisdom of tibetan sages, the theology and visions of paul, the strange insights and myths of plato, and the spiritual revelations of swedenborg all agree so well, both among themselves and with the narratives of contemporary individuals who have come as close as anyone alive to the state of death- notes (1) all quotations from the bible are taken from the king james version (2) all swedenborg quotations are taken f

MORALS AND DOGMA

thought. it is this that makes the whole human history but one individual life. to write on the rock is to write on a solid parchment; but it requires a pilgrimage to see it. there is but one copy, and time wears even that. to write on skins or papyrus was to give, as it were, but one tardy edition, and the rich only could procure it. the chinese stereotyped not only the unchanging wisdom of old sages, but also the passing events. the process tended to suffocate thought, and to hinder progress; for there is continual wandering in the wisest minds, and truth writes her last words, not on clean tablets, but on the scrawl that error has made and often mended. printing made the movable letters prolific. thenceforth the orator spoke almost visibly to listening nations; and the author wrote, li

fastidious, and condenses like tacitus. the vulgar love a more diffuse stream. the ornamentation that does not cover strength is the gewgaws of babble. neither is dialectic subtlety valuable to public men. the christian faith has it, had it formerly more than now; a subtlety that might have entangled plato, and which has rivalled in a fruitless fashion the mystic lore of jewish rabbis and indian sages. it is not this which converts the heathen. it is a vain task to balance the great thoughts of the earth, like hollow straws, on the finger-tips of disputation. it is not this kind of warfare which makes the cross triumphant in the hearts of the unbelievers; but the actual power that lives in the faith. so there is a political scholasticism that is merely useless. the dexterities of subtle l

ns of wisdom from the babblings of folly. he will hear what a man has to say on any given subject, even if the speaker end only in proving himself prince of fools. even a fool will sometimes hit the mark. there is some truth in all men who are not compelled to suppress their souls and speak other men's thoughts. the finger even of the idiot may point to the great highway. a people, as well as the sages, must learn to forget. if it neither learns the new nor forgets the old, it is fated, even if it has been royal for thirty generations. to unlearn is to learn; and also it is sometimes needful to learn again the forgotten. the antics of fools make the current follies more palpable, as fashions are shown to be absurd by caricatures, which so lead to their extirpation. the buffoon and the zany

ous demonstration ever given of the grand arcanum, of that secret whose revelation would overturn earth and heaven. let no one expect us to give them its explanation! he who passes behind the veil that hides this mystery, understands that it is in its very nature inexplicable, and that it is death to those who win it by surprise, as well as to him who reveals it. this secret is the royalty of the sages, the crown of the initiate whom we see redescend victorious from the summit of trials, in the fine allegory of cebes. the grand arcanum makes him master of gold and the light, which are at bottom the same thing, he has solved the problem of the quadrature of the circle, he directs the perpetual movement, and he possesses the philosophical stone. here the adepts will understand us. there is n

formed of the initials of the four words _ath gebur laula m adona) expresses the synthesis of the whole dogma and the totality of the kabalistic science, clearly indicating by the hieroglyphics of which this admirable name is formed the triple secret of the great work. masonry, like all the religions, all the mysteries, hermeticism and alchemy _conceals_ its secrets from all except the adepts and sages, or the elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be misled; to conceal the truth, which it calls light, from them, and to draw them away from it. truth is not for those who are unworthy or unable to receive it, or would pervert it. so god himself incapacitates many men, by color-blindness, to distinguish colors, and leads t

re. is it true that all our actions are so many acts of homage to virtue? explore the recesses of your hearts; let us examine ourselves with an impartial eye, and make answer to our own questioning! can we bear to ourselves the consoling testimony that we always rigidly perform our duties; that we even _half_ perform them? let us away with this odious self-flattery! let us be men, if we cannot be sages! the laws of masonry, above others excellent, cannot wholly change men's natures. they enlighten them, they point out the true way; but they can lead them in it, only by repressing the fire of their passions, and subjugating their selfishness. alas, these conquer, and masonry is forgotten! after praising each other all our lives, there are always excellent brethren, who, over our coffins, sh

er name or truth, the interpretation and meaning whereof was made known only to the _select few. if so, the common notions in regard to the word grew up in the minds of the people, like other errors and fables among all the ancient nations, out of original truths and symbols and allegories misunderstood. so it has always been that allegories, intended as vehicles of truth, to be understood by the sages, have become or bred errors, by being literally accepted. it is true, that before the masoretic points were invented (which was after the beginning of the christian era, the pronunciation of a word in the hebrew language could not be known from the characters in which it was written. it was, therefore _possible_ for that of the name of the deity to have been forgotten and lost. it is certain

MOTTA MARCELO THE COMMENTARIES OF AL

rly, one may say that not to do one's will is evidence of mental or moral insanity. when "duty points one way, and inclination the other, it is proof that you are not one, but two. you have not centralized your control. this dichotomy is the beginning of conflict, which may result in a jekyll-hyde effect. stevenson suggests that man may be discovered to be a "mere polity" of many individuals. the sages knew it long since. but the name of this polity is choronzon, mob rule, unless every individual is absolutely disciplined to serve his own, and the common, purpose without friction. it is of course better to expel or destroy an irreconcilable "if thine eye offend thee, cut it out. the error in the interpretation of this doctrine has been that it has not been taken exactly as it stands. it ha

arriage a scourge, and offered the testimony of john and timothy to support the plea of plato on behalf of paederastic passion. out of the court there slunk mark anthony, his toga to his face, one of the legion of lost souls that woman had withered; behind him groped blind sampson, disinherited adam, feeling his way along the table where they had piled countless papyri writ with woes of kings and sages woman-wrecked, and many a map of towns and temples torn and trampled beneath the feet of love, their ashes smouldering still, and smoky with song to witness how astarte's breath had kindled and consumed them. extinguished empires owned that their doom was the device of venus, her vengeance on virility. by paul sat buddha smiling, ananda's arm about his neck, while mohammed paced the floor im

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

t begun" a memorandum declaring that geometry is the oldest of the sciences and the greatest of the seven liberal arts follows this. these are the essential points it covers:11 after the flood, hermes found one of two pillars+ in which the scriptures containing all the sciences had been hidden. he absorbed all the knowledge that he rediscovered, taught it to humanity, and became the father of all sages. the legend goes on to state that nimrod (or nimroth, king of babylon, provided his masons with a "rule" stating that they should be loyal to each other and love each other. it is said that he also gave them two other rules concerning their science, though it is not known what these were. the next major figure in the narrative was abraham. he left his native region on the euphrates river for

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

lodge, the disciples of memphis. on the c dd of march, b i d i, he constituted a grand lodge under the title of osiris, which was intended to govern and superintend volume j, c a a b b f f the spurious rites of memphis and misraim the subordinate lodges he expected to create.on the b c bst ofmay, b i d j,he instituted a chapter les philadelphes, and on the c jth of february, b i e a, a lodge les sages d heliopolis. on the hth of april, b i d j, he published the statutes of the order, and finally succeeded in establishing two lodges of his rite at brussels.but about this time he met with a serious and unexpected repulse.when he had constituted his first lodge at paris, the leaders of the rite of mizraim, taking umbrage it this invasion of their jurisdiction, at once wrote to the prefect of

y was styled the grand lodge osiris. the rite of memphis published its statutes and regulations on january b b, b i d j, and jacques-etienne marconis, jr, was named grand hierophant, depository of traditions and general archives of the order.1. during b i d j and b i e a several other lodges were established, among them being the chapitral lodge philadelphis at paris; the lodges bienveillance and sages d heliopolis in the orient of belgium and the lodge chevaliers de palestine, at marseilles.11 on february c f[ b i e b. the prefect of police in paris requested the members of the masonic order of memphis to cease their labors, and on [may c f, b i e b, the grand hierophant declared the masonic rite of memphis at refreshment. they again resumed labor in paris on march f, b i e i, several oth

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

should analyze and investigate every detail in depth, so that he will come to truly grasp its true essence. furthermore, it is specifically the imparting of this "knowledge of g-d" to others which will usher in the messianic age, as the rambam (maimonides) rules concerning the time of mashiach "the entire occupation of the world will be only to know g-d, therefore the jewish people will be great sages who know the hidden matters and grasp the knowledge of their creator according to the capacity of man, as it says, for the earth shall be filled with the knowledge of g-d as the waters cover the ocean floor" de ah et hashem the knowledge of g-d by rabbi a. markel& shimon markel copyright 2004 part two: contemplation& meditation what is contemplation hitbonenut now that we have explained the

2004 part three: divine inspiration divine inspiration we will now explain the various levels of divine service, and their effects, so that no one should err and stray from the true and straight path in the service of g-d. it is incumbent upon every individual to fully appreciate the commandment "you shall place it upon your heart" and "you shall love hashem your g-d with all your heart. our holy sages explained that the word "levavecha (your heart) is written with two letters veit (v) to denote that one is to serve g-d, not with his g-dly soul alone, but with his animalistic soul as well. we will, therefore, explain the levels of divine service and inspiration, according to the levels of the g-dly soul, as well as the animalistic soul. this "love" spoken of in the verse, is the love of g

r desire is a gross error, and will impede any progress. as long as he holds on to "alien" desires he will never truly understand g-dliness at all. this principle includes not only those who desire the excitement and arousal of their emotions, but all those who have any ulterior motives, whatsoever, such as to be honored because he is a "wise man" who knows the hidden matters. because of this the sages said "who is wise, he who learns from all men" in other words, he does not seek honor, but rather, to understand truth. therefore, it is not below his dignity to learn from someone else. it makes no difference to him whether he arrives at truth on his own or by learning it from others. he rejoices in truth wherever he may find it and whosoever speaks it. in contrast, one who seeks honor will

en g-dliness itself is felt by the heart, it is a level of arousal of the divine soul rather than the animal soul. moreover, that level is higher than even the fifth and highest level of the natural, animalistic soul, as will be explained) now, it is stated about this level "you shall love the l-rd your g-d with all your heart" the word "your heart levavecha" is written with two letters veit. the sages teach that this means the one must serve g-d with both his divine soul and his animalistic soul. the animal soul too, must love g-d. this is to say that one must toil with his mind through deep hitbonenut contemplation, to the point that even his heart of flesh becomes aroused with love of g-d. furthermore, the word "all (your heart" informs us that this excitement and arousal must be with a

ith each other, as explained in part one) another sign for this is if through his grasp of these teachings he understands deep and hidden matters, such as having deep insights in torah, the hidden reasons for the commandments, or the profound meanings of the holy words of the prayers. this is a sign that he is aware of the g-dly aspect of the concept, which is the chassidus of the concept, as the sages stated that "he who learns torah lishmah (selflessly, for its own sake, merits many things and becomes like an overflowing spring. this is because through learning torah lishmah, the infinite light invested in the torah shines forth. in contrast, one who does not learn torah lishmah only grasps the external explanations themselves, rather than the g-dly light invested in them. his comprehens

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

rst letter) alludes to atzilut [which is both the first world and begins with the letter alef, while the letter beit (which is the second letter) alludes to beriah, which is [both] the second world and begins with the letter beit. not only does the verb in the first verse put us squarely in the world of beriah, but this fact is alluded to also in the first letter of the torah. in the words of our sages, gall is according to the beginning. h this letter, beit, refers to the world of beriah both because its numerical value is 2 and because it is the initial of the word beriah. it is also known that gima nests in the [world of the] chariot. h1 this is another reason why the torah begins with the letter beit, for beit is the first letter of binah. it is stated in the zohar that abba nests in t

hen, out of it, will the world of yetzirah emerge. this is why the schools of shamai and hillel differed as to whether heaven or earth were created first.9 they each referred to a different verse, the school of shamai to gin the beginning of g-d fs creation of the heavens and the earth h and the school of hillel to g con the day g-d made earth and heaven. h in the same passage of the midrash, the sages resolve the issue by saying, gwhen he created them, he created the heavens first, but when he finished them, he finished the earth first. h rabbi shimon bar yochai said, gi do not understand how they differed. h he meant that they certainly did not differ about this, but that in the creation the heavens came first, for the reason we stated, namely, because [beriah was created by asiyah, a ma

red by the attacks of evil thoughts or confusion. the sin of adam was that he caused this [protective] covering to be opened up, and at that opening the forces of evil benefited from the light of holiness. adam fs sin gpunctured h the nogah-shell, allowing the forces of evil to invade (like a worm enters a fruit) and gsuck h from holiness. this is the mystical significance of the statement of our sages that enoch was a cobbler,6 meaning that he closed that which adam opened up, and was able to cover the light of beriah. enoch was the sixth generation from adam,7 and was something of a saint or ascetic who renounced the evil ways of his rapidly degenerating society. in the midrash it is stated that the phrase describing the end of his life on earth. gand he was no more, for g-d took him, h

ccurs on this level, the snake, like abimelech (who was simply playing the role of the snake further along in history) can rightfully argue that he is as fit a consort for eve as adam. now, adam is considered to have committed [in the sin of the tree of knowledge] three cardinal sins: idolatry, sexual aberration, and murder.10 murder: referring to the souls that left him as seminal emissions. the sages compare intentional seminal emission to murder, since the individual is squandering his potential to bring life into the world. idolatry: for he caused the sparks of holiness to cling to the forces of evil. giving power to the forces of evil is serving them, which is idolatry. those souls who left him as seminal emissions returned as the generation of the flood, and made things even worse. 8

rld, which is a priori antithetical to g-dliness. in order that these states of gevurah not leave her with an entirely negative attitude, she must periodically gmate h with the male principle, in which chesed predominates. this mitigation of nukva fs gevurah-states by z feir anpin fs chesedstates is termed gsweetening h the gevurah. this is the meaning of g cto work it, h [which, according to the sages, refers to] the active commandments, for [by performing the active commandments] we draw down masculine water upon us. g cand to guard it h refers to the passive commandments, which guarded the garden so that evil could not attach itself. gand g-d took the man and place him in the garden of eden to work it and to guard it. h5 the sages comment: g eto work it f refers to the active commandmen

flood, g-d re-articulated the seven noahide commandments to him. included in this is the prohibition of tearing the flesh off a living animal, which generalizes to causing unnecessary pain to animals. the arizal on parashat noach (2) 44 regarding killing animals, it is mentioned in the zohar9 that no creature was created purposelessly. it is [therefore] forbidden to kill it purposelessly. as the sages state: gall that the holy one, blessed be he, created, he created only for his honor, as it is written, eall that is called in my name and for my honor, i created it, i formed it, i even made it. f h10 we will see now how the arizal took this statement to extreme conclusions, conducting himself with extreme piety in this matter. my teacher [the arizal] was very careful not to kill any bug, e

that is called in my name and for my honor, i created it, i formed it, i even made it. f h10 we will see now how the arizal took this statement to extreme conclusions, conducting himself with extreme piety in this matter. my teacher [the arizal] was very careful not to kill any bug, even the smallest and lowliest, such as fleas, lice, flies, and the like, even when they bit him. we know what the sages say, commenting on the verse, ghis enemies will also make peace with him, h11 that some say this refers to the dog and others say this refers to the snake, and still others say this refers to the flea.12 this idea is the answer of rabbi elazar to rabbi chizkiyah recorded in the zohar,13 where the mystical meaning of the verse, gwill the snake bite without whispering? h14 is explained. rabbi

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

cause of them, for in them is strength, and by their means is a athwa opened unto that light divine. how shod it be ot k erwise, 0 man, whose life is but a day in eternity, a drop in the ocean of time? how, if thy trials were not many, couldst thou purge thy soul from the dross of earth? is it but now that the higher life is beset with dangers and difficulties; hath it not been ever thus with the sages and hierophants of the past? they have been persecuted and reviled, the have been tormented of men, yet through this has their glory increased. f;ejoice, therefore, 0 initiate, for the greater thy trial, the brighter thy triumph. when men shall revile thee and speak against thee falsely, hath not the master said "blessed art thou" yet, 0 practicus, let thy victories brinb thee not vanity, fo

tual nature, and they have been constantly with us. the student would be well-repaid to study what h. p. b. has to say in the first volume of the secret dodrine about the stem and <294> root of initiators, that mysterious being who, born in the so-called third race of our evolutionary era, is called "the great sacrifice" and'the tree from which in subsequent ages, all the great historically known sages and hierophants. have branched off" more cannot be quoted here, but it is all highly significant, and the employment of order methods corroborates a great deal of what she wrote. but i do intend to quote from what she calls the catechism of the inner schools, which deals still further with the theme of the secret chiefs of our order, or the undying adepts of all ages 'the inner man of the fi

es which link the patterns of thought to the interpatternings of the stars and subatomic particles. this is clearly a not so faint echo of the axiom "as above, s below" another is in reexamining the ancient egyptian teaching as brought to light by the researches of ra. schwaller de lubicz connecting consciousness and matter in hieroglyphic expression. we may find the eternal wisdom of the ancient sages etched in stone and built into their architecture helpful in understanding humanity as part and not separate from nature. things have changed a great deal from the days of mathers, crowley and regardie. the new pagans have sprung into bein& and after two decades are beginning to mature. as we approach the 100th anniversary of the founding of the golden dawn, it is being reexamined by young t

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

osophy and hermetic science may be safely confided. in our ceremony you may have noticed asimilarity to certain rite practised in the ancient mysteries. it is thus that we hope to lead the sincereaspirant to the lofty realms of intellectual truth and to the knowledge of the everlasting. we tracethe growth of our philosophy through the remotest avenues of time, sustained by the continuousadvent of sages and magi, a grand and spiritual procession of teachers illuminating the pathway towisdom, the great and wise men of were the heralds of our principles and kindled their lamps at thesacred fire in which we now rejoice. falter not because the way seems long and the soul is weary,but toil on toward the higher planes of wisdom. life itself is imaged in this opening ceremony, andthe serpent cours

der of the society of rosicrucian.frater, you may now retire.second sectionthe philosophus is robed in green, and guided by the cond. of n. toward the entrance of the 4thapartment, astronomic hall; in which there are four astrologers and astronomers deeply immersedin their occupations. there is also a vacant seat and desk.before announcing themselves, the cond. says to the philosophus: these wise sages, to whom youare now to be introduced for scores of years have been reverenced for their many virtues. some areknown as astrologers, the foretellers of future events, consequent upon a close study of themovements of the planets and. other heavenly bodies, and they understand the effect and controlthese bodies exert over all the movements off nature and the destinies man. astrology is thetwin

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

s, found hanging on the tree of cithaeron like a bleeding fruit, recalls the symbols of moses and the narratives of genesis. he makes war upon his father, whom he slays without knowing tremendous prophecy of the blind emancipation of reason apart from science. thereafter he meets with the sphinx, that symbol of symbols, the eternal enigma of the vulgar, the granite pedestal of the sciences of the sages, the voracious and silent monster whose unchanging form expresses the one dogma of the great universal mystery. how is the tetrad changed into the duad and explained by the triad? in more common but more emblematic terms, what is that animal which in the morning has four feet, two at noon, and three in the evening? introduction 9 philosophically speaking, how does the doctrine of elementary

hat void which is filled by god seemed in their eyes to be greater than god himself, and thus hell was created. when, in the course of this work, we make use of the consecrated terms god, heaven and hell, let it be understood, once and for all, that our meaning is as far removed from that which the profane attach to them as initiation is remote from vulgar thought. god, for us, is the azot of the sages, the efficient and final principle of the great work. returning to the fable of oedipus, the crime of the king of thebes was that he failed to understand the sphinx; that he destroyed the scourge of thebes without being pure enough to complete the expiation in the name of his people. the plague, in consequence, avenged speedily the death of the monster, and the king of thebes, forced to abdi

ought the publication of this book of our own will, and we believe that if the time be come to bear witness, it will be borne by us or by others. we shall therefore remain calm and shall wait. our work is in two parts: in the one we establish the kabalistic and magical doctrine in its entirety; the other is consecrated to the cultus, that is, to ceremonial magic. the one is that which the ancient sages termed the clavicle, the other that which people on the country-side still call the grimoire. the numbers and subjects of the chapters which correspond in both parts, are in no sense arbitrary, and are all indicated in the great universal key, of which we give for the first time a complete and adequate explanation. let this work now go its way where it will and become what providence determi

that revelation is the word. as a fact, the word, or speech, is the veil of being and the characteristic sign of life. every form is the veil of a word, because the idea which is the mother of the word is the sole reason for the existence of forms. every figure is a character, every character derives from and returns into a word. for this reason the ancient 6 the doctrine of transcendental magic sages, of whom trismegistus is the organ, formulated their sole dogma in these terms: that which is above is like unto that which is below, and that which is below unto that which is above. in other words, the form is proportional to the idea; the shadow is the measure of the body calculated in its relation to the luminous ray; the scabbard is as deep as the sword is long; the negation is in propo

hazard belief is superstition and folly. we may have faith in causes which reason compels us to admit on the evidence of effects known and appreciated by science. science! great word and great problem! what is science? we shall answer in the second chapter of this book. 8 ii h b the pillars of the temple chokmah domus gnosis science is the absolute and complete possession of truth. hence have the sages of all the centuries trembled before such an absolute and terrible word; they have hesitated in arrogating to themselves the first privilege of divinity by assuming the possession of science, and have been contented, instead of the verb to know, with that which expresses learning, while, in place of the word science, they have adopted that of gnosis, which represents simply the notion of lea

m as triple in himself and one in our intelligence and our love. this is a mystery for the faithful and a logical necessity for the initiate into absolute and real sciences. the word manifested by life is realization or incarnation. the life of the word accomplishing its cyclic movement is adaptation or redemption. this triple dogma was known in all sanctuaries illuminated by the tradition of the sages. do you wish to ascertain which is the true religion? seek that which realizes most in the divine order, which humanizes god and makes man divine, which preserves the triadic dogma intact, which clothes the word with flesh by making god manifest to the hands and eyes of the most ignorant, which in fine appeals to all in its doctrine and can adapt itself to all the religion which is hierarchi

h preserves the triadic dogma intact, which clothes the word with flesh by making god manifest to the hands and eyes of the most ignorant, which in fine appeals to all in its doctrine and can adapt itself to all the religion which is hierarchic and cyclic, having allegories and images for children, an exalted philosophy for grown men, sublime hopes and sweet consolations for the old. the primeval sages, when seeking the first of causes, behold good and evil in the world. they considered shadow and light; they compared winter with spring, age with youth, life with death, and their conclusion was this: the first cause is beneficent and severe; it gives and takes away life. then are there two contrary principles, the one good and the other evil, exclaimed the disciples of manes. no, the two p

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

ther, in proportion to the experience we obtain in acquired powers, and established habit in the exercise of extranatural will. 54 chapter ix the ceremonial of initiates the science is preserved by silence and perpetuated by initiation. the law of silence is not therefore absolute and inviolable, except relatively to the uninitiated multitude. such knowledge can be only transmitted by speech. the sages therefore must speak occasionally. yes, they must speak, not, however, to disclose, but lead others to discover. noli ire, fac venire, was the device of rabelais, who, being master of all the sciences of his time, could not be unacquainted with magic. we have, consequently, to reveal here the mysteries of initiation. the destiny of man, as we have said, is to make or create himself; he is an

ical and practical truth; for the body, it is the quintessence, which is a combination of gold and light. in the superior world, the first matter of the great work is enthusiasm and activity; in the intermediate world, it is intelligence and industry; in the inferior world, it is labour; in science it is sulphur, mercury and salt, which, volatilized and fixed alternately, compose the azoth of the sages. sulphur corresponds to the elementary form of fire, mercury to air and water, salt to earth. all masters in alchemy who have written concerning the great work have employed symbolical and figurative expressions, and have been right in so doing, not only to deter the profane from operations which would be dangerous for them, but to make themselves intelligible to adepts by revealing the enti

inspire in those who love us? but also what reason or justice can we instill into those who have finished with such love? love begins magician and ends sorcerer. after creating the illusions of heaven on earth, it realizes those of hell. its hatred is absurd like its ardour, because it is passional, that is, subject to the fatalities of its own influences. for this cause it has been proscribed by sages, who declare it the enemy of reason. are they to be envied or commiserated for thus condemning, doubtless without understanding, the most alluring of miscreants? all that can be said is that when they spoke thus, either they had not yet loved or else they loved no longer. things that are external are for us what our word internal makes them. to believe that we are happy is to be happy; whats

nish students of religious antiquities who are acquainted with the phases of symbolism and doctrine in their various transformations, whether in india, egypt or judea. the bull, the dog and the goat are the three symbolical animals of hermetic magic, resuming all the traditions of egypt and india. the bull represents the earth or salt of the philosophers; the dog is hermanubis, the mercury of the sages. otherwise, fluid, air and water; the goat represents fire and is at the same time the symbol of generation. two goats, one pure and one impure, were consecrated in judea; the first was sacrificed in expiation for sins; the other, loaded with those sins by imprecation, was set at liberty in the desert. a strange ordinance, but one 82 the ritual of transcendental magic of deep symbolism, sign

nnovations. 2. pope joan, or occult science. the second day, the genius of which enediel, was the fifth of creation, for the moon was made on the fourth day. the birds and fishes, created on this day, are living hieroglyphs of magical analogies and of the universal doctrine of hermes. the water and air, which were filled thereby with forms of the word, are elementary figures of the mercury of the sages, that is, of intelligence and speech. this day is propitious to revelations, initiations and great discoveries of science. 3. the celestial mother, or empress. the third day was that of man's creation. so is the moon called the mother in kabalah, when it is represented in association with the number 3. this day is favourable to generation and generally to all productions, whether of body or

o. 114 chapter xix the mastery of the sun we come now to that number which is attributed in the tarot to the sign of the sun. the denary of pythagoras and the triad multiplied by itself represent wisdom in its application to the absolute. it is with the absolute therefore that we are concerned here. to discover such absolute in the infinite, the indefinite and the finite, is the great work of the sages, that which is termed by hermes the work of the sun. to find the immovable foundations of true religious faith, of philosophical truth and of metallic transmutation, here is the whole secret of hermes and here the philosophical stone. this stone is both one and manifold: it is decomposed by analysis and recomposed by synthesis. in analysis it is a powder, the alchemical powder of projection;

d to the air, which might dissolve it and spoil its virtue. moreover, to inhale its exhalations is not devoid of danger. the wise man more readily conserves it in the natural envelopes, knowing that he can extract it by a single effort of his will and by a single application of the universal agent to the envelopes, which kabalists term shells. to express hieroglyphically this law of prudence, the sages ascribed to their mercury, personified in egypt as hermanubis, a dog's head, and to their sulphur, represented by the baphomet of the temple or prince of the sabbath, that goat's head which brought such odium upon the occult associations of the middle ages. for the mineral work, the first matter is exclusively mineral, but it is not a metal. it is a metallized salt. this matter is called veg

RUBY TABLET OF SET

sophy espoused by the temple of set is highly eclectic and highly existential. for this reason, the sacred and mythical animals associated with the neters 6 are interpreted in a highly metaphorical and allegorical manner. perhaps it is also important to note the distinction between esoteric and exoteric interpretations of philosophical and magical imagery. in other words, the understanding of the sages and priests of ancient initiatory societies- those initiated into the inner temple- and that of the masses of followers who worshipped at the outer temple 7 were at great variance. classification: v2- 201.a1- 1 author: burton p. gillis iii date: december 14, xxi1 revision: march 24, xxii html revision: dec 15, 1997 ce subject: satanism reading list: 6 as heraclitus (the "riddler" or "dark ph

, xxxii subject: gandhi reading list: 6k, 9c, 9d there arise in the course of time and evolution those whose insights display knowledge, understanding, and a sense of knowing. these are called masters and are honored as being what the title says: one whose actions display a finely tuned sense of life and its intricate cause end effect actions. they may, as dr. aquino once wrote, be called saints, sages, mahatmas, medicine men, shamans, witch doctors, or philosophers. regardless of the cultural title given, he is a master. within the halls of the temple of set and its predecessors, master is equated with master of the temple and it is a past and rather unexpected holder of that stage of initiation on whom this article will turn its attention. the movie gandhi of a few years back was not onl

of the temple's council. the legend of the nine unknown, as recounted by louis pauwels and jacques bergier in their morning of the magicians, began with asoka, emperor of the maurya kingdom of india from approximately 274 to 236 bce. he became a buddhist ca. 260 bce, and was famous for administering his kingdom according to the most enlightened principles. before his death he selected nine great sages to form a secret, protective society to carry on his life's work. each one of the nine would select nine deputies known to him alone, and each of these nine would select an additional nine, etc [the legend was popularized in talbot mundy's 1925 novel the nine unknown.]55 the high priest of set determines the policies and operations of the temple and priesthood of set, but he in turn is respo

xem (according to both budge and de lubicz) is "a very hot fire, burning intensely" and it was compared to the setian fire "a power superior to man gave the primordial names to things in such a way that the names are necessarily right. the rightness of the names makes the nature of things visible. one can absolutely say that when the names are known, the things are equally well known (plato "the sages of egypt appear to me to have shown a consummate knowledge or a marvelous instinct when in order to reveal their wisdom to us, they did not resort to letters to express words and statements representing sound and expressions but portrayed objects by 'hieroglyphs' and in their mysteries symbolically assigned an emblem of its own to each of them. so each hieroglyph constituted a type of knowle

ch others before her have identified. of interest in passing is that in late xxviii, articles appearing in the scroll told of renewed efforts to understand xem on two fronts. one was an announcement to all setians on the possibility of forming a xem pylon, and the other an article by an initiate who stated that he had forged ahead in understanding xem without the [full] aid of the aforementioned "sages" dd. interesting thing about vantage points; as you xeper towards xem, remanifesting secrets found through runa, you will acheive many plateaus. each allows you to catch the vaguest glimpse of the next. xem allows the initiate to create states and stages which are both concurrent and which possess chronicity. one of the hallmarks of initiating into xem is that you pretty much always have tha

te independently of it. the task is not impossible, but it is a complex one. other orders of the temple are aimed in parallel directions, whether their grand masters word their goals as such or not. the difference is in the manner of treading the path and through what lens it is perceived. os, os, otr, ov, om, oos, op, oa, ob, on, or o.l- the prime directive is in essence the same and the orders' sages do but teach it in divers wordings. is it possible to teach immortality? as adana said in the face in the abyss, none return to point the way "compassionate men, lighteners of burdens, prelates of pity- why have they not reappeared crying 'there is no death' there has come no word from them. why are they silent" certainly physical immortality is not an option of today's world, and thank good

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

al truths. because one of the chief goals of hinduism is the attainment of enlightenment and wisdom, hindus have always been willing to consider and even incorporate other beliefs, so hindus are tolerant of other religions and religious practices. a common saying among hindus is ekam sataha vipraha bahudha vandanti, which means 248 world religions: almanac hinduism the truth is one, but different sages wise people call it by different names. hindus accept five basic theological (religious) principles. these principles are: 1. god exists. there is one absolute ultimate reality. there is one trinity of gods (brahma, vishnu, and shiva) but these take several divine forms. 2. all humans are divine. 3. unity of existence is achieved through love. 4. all hindus should strive for religious harmon

sing any sense of individual existence and becoming one with brahma. 250 world religions: almanac hinduism sacred writings the major sacred scriptures of hinduism are the vedas. the word veda means vision, knowledge, or wisdom, and the vedas are thought to be manifestations of god s wisdom in human speech. in fact, it is believed that humans did not write the vedas, but that they were revealed to sages and seers who handed them down orally over time until they were compiled by vyasa krishna dwaipayana. the vedas, the original scriptures of hinduism, encompass all spiritual knowledge and regulate the religious, legal, social, and domestic duties of hindus. because hindus kept few written records of the development of the religion, scholars are left to debate when they were written, but most

use of the symbol, though, has nothing to do with its use in hinduism, where it remains a representation of peace and harmony. one additional symbol bears mentioning: the color saffron, which is close to orange or orange-yellow. for hindus, saffron is the color of fire, which symbolizes the supreme being. one of the most well-known hymns in the rig veda glorifies fire, and in ancient times, when sages moved from one ashram to another in the forest, they carried fire with them. this carrying of fire came to be symbolized by long, forked, saffron-colored flags, which in modern times may be seen flying outside the swastika is a sacred symbol in the hindu religion. its four branches, pointing in the four directions, represent the eternal nature of brahma in all things. ajay verma/reuters/corb

sikhs worldwide. originally amritsar was the name of a lake, then the name of the sikh temple complex, then the name of the entire site, including the surrounding city. amritsar was founded in 1577 by the fourth guru, ram das. the name comes from the words amrit, referring to the sacred water used in sikh baptisms, and sarowar, meaning lake. the lake had long been used as a retreat for wandering sages, or wise men, and others who 436 world religions: almanac sikhism were drawn to its peacefulness, including guru nanak. guru ram das had the lake enlarged and contained, and in time it became an appealing location for people looking for spiritual renewal, including not only mystics and spiritual leaders but also writers, musicians, scholars, and artists. ram das s son, arjan dev, the fifth g

macmillan reference usa, 2005, 5550 1. sarma, deepak. an introduction to madhva vedanta. aldershot, uk: ashgate publishing, 2003. web sites kamat, jyotsna. path of devotion: bhakti cult ix; saint madhvacharya (1238 1317. kamat s potpourri. http//www.kamat.com/indica/faiths/bhakti/ madhwacharya.htm (accessed on june 2, 2006. the great madhva archya. dharmakshetra.com. http//www.dharmakshetra.com/ sages/saints/madvacharya.html (accessed on june 2, 2006. 240 world religions: biographies madhva mahavira born: c. 599 bce kundagrama, bihar, india died: c. 527 bce papa, bihar, india indian philosopher; religious leader whether i am walking or standing still/whether i sleep or remain awake,/the supreme knowledge and intuition/present with me constantly and continuously. mahavira was an indian phi

when it is time to do so; who, although youthful and strong, is yet given to indolence is weak in resolution and thought such an idle and lazy person does not find the path to wisdom. 281. one should be watchful over his speech, well-restrained in mind, and commit no unwholesome deed with his body. let him purify this threefold avenue of action (karma, and he will tread the path made known by the sages. 282. verily, from devotion (yoga) arises wisdom, from nondevotion springs the loss of wisdom. having become aware of this twofold path that leads to progress and decline, let him place himself in such a way that his wisdom increases. 283. cut down the whole forest (of desires, not just a tree. from the forest arises fear. cut down the forest and its brushwood, o monks, and be emancipated. 2

death, there is no protection among one s kin. 289. having perceived this significant fact, let the wise and selfrestrained man quickly clear the path that leads to nirvana. transient: lasting for a short time. composite: made of different parts. perceives: understands. indolence: laziness. resolution: firmness of purpose. unwholesome: harmful, unhealthy. purify: make clean, remove unclean parts. sages: wise men. verily: in truth, surely. emancipated: freed. lust: desire, longing. suckling: a baby animal that still feeds on its mother s milk. autumnal: having to do with autumn, or fall. nirvana: the end of suffering. expounded: explained. muses: thinks. reflects: thinks carefully. kinsfolk: family members. assailed: attacked or overwhelmed. the dhammapada world religions: primary sources 1

SEPHER HA BAHIR

e of words you heard. 48. one verse (exodus 20:15, states, and all the people saw the voices. another verse, however (deuteronomy 4:12) states, the voice of words you heard. how can [the two be reconciled? at first they saw the voices. what did the see? the seven voices mentioned by david. but in the end they heard the word that emanated from them all. but we have learned that there were ten. our sages taught that they were all said with a single word. but we have said that there were seven. there were seven voices. regarding three of them it is written (deuteronomy 4:12, the voice of words you heard, but you saw no form, only a voice. this teaches us that they were all said with a single word. this is so that israel should not make a mistake and say, others helped him. it might have been

SEPHER YETZIRAH WESTCOTT

ion. the "sepher yetzirah" on the other hand, is mainly concerned with our universe and with the microcosm. the opinions of hebrew kabalistic rabbis and of modern mystics may be fitly introduced here. the following interesting quotation is from rabbi moses botarel, who wrote his famous commentary in 1409-"it was abraham our father--blessed be he--who wrote this book to condemn the doctrine of the sages of his time, who were incredulous of the supreme dogma of the unity. at least, this was the opinion of rabbi saadiah--blessed be he--as written in the first chapter of his book the philosopher's stone. these are his words: the sages of babylon attacked abraham on account of his faith; for they were all against him although themselves separable into three sects. the first thought that the uni

SET IN EGYPTIAN THEOLOGY

e gory details of this cosmic lawsuit, which includes things that make dynasty look like a prayer breakfast. i have always been intrigued, though, that while all books affirm that set tore osiris to pieces, everybody knows about osiris, and it is quite hard to collect the pieces of the puzzle that is set. egyptologists have never agreed what the animal used to symbolize set actually is. since the sages of ancient egypt did not use an unrecognizable creature to represent any other major deity, we may guess that this is intentional, and points, like the tcham sceptre, to an esoteric meaning. references: budge, e.a. wallis. the gods of the egyptians. grant, kenneth. cults of the shadow. graves, robert. the white goddess. ions, veronica. egyptian mythology. massey, gerald. the natural genesis

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

over all that you have missed. most of us will record the obvious, but neglect the fine detail. many will be unaware that any detail exists at all. try to discover the depth of your discernment. more than that, consider how the shadows deceive you. where is the wind going? why do sun drops dance on water? what did the clouds try to tell you, and why was there anything out there anyway? often have sages expounded on the difference between looking and seeing. once there were two indian boys who were rivals, and each tried to outdo the other. as they grew older, their contests grew more exacting, and the difference between them became harder to discern. one of their favorite pastimes was target practicing, one trying to out-shoot the other with bow and arrow. however, it soon became obvious t

SIFRA DETZNIYUTHA

at intention. for without that, about such there is a verse, as it is written: and they that despise me shall be lightly esteemed.184 21 and in the intention of amen (is) that it compounds two names: hvhy and ynda. the one conceals its goodness and its blessing in a treasure that is called hall. this is indicated in the verse: and the lord hvhy is in his holy hall, keep silence before him.185 our sages, of blessed memory, alluded to this (when stating that: all the good of a man is in his house. as it is said: in all my house he is faithful.186 and it is translated: in all that is with me.187 and when (man) has intention in every one of the nine ways as behooves, he is the human being that honors the master, the holy name. and of him it is written: for they that honor me i will honor, and

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

a man who appears to have no world beyond himself; but appearances are deceitful, and science, as well as benevolence, lives in the universe. this abode, for the first time since thus occupied, a visitor enters. it is zanoni. you observe those two men seated together, conversing earnestly. years long and many have flown away since they met last, at least, bodily, and face to face. but if they are sages, thought can meet thought, and spirit spirit, though oceans divide the forms. death itself divides not the wise. thou meetest plato when thine eyes moisten over the phaedo. may homer live with all men forever! they converse; they confess to each other; they conjure up the past, and repeople it; but note how differently do such remembrances affect the two. on zanoni's face, despite its habitu

he old colchian magic, but the minute study of nature in her lowliest works? what the fable of medea, but a proof of the powers that may be extracted from the germ and leaf? the most gifted of all the priestcrafts, the mysterious sisterhoods of cuth, concerning whose incantations learning vainly bewilders itself amidst the maze of legends, sought in the meanest herbs what, perhaps, the babylonian sages explored in vain amidst the loftiest stars. tradition yet tells you that there existed a race("plut. symp" l. 5. c. 7) who could slay their enemies from afar, without weapon, without movement. the herb that ye tread on may have deadlier powers than your engineers can give to their mightiest instruments of war. can you guess that to these italian shores, to the old circaean promontory, came t

and was gone. chapter 2.iv. les intelligences celestes se font voir, et see communiquent plus volontiers, dans le silence et dans la tranquillite de la solitude. on aura donc une petite chambre ou un cabinet secret, etc "les clavicules de rabbi salomon" chapter 3; traduites exactement du texte hebreu par m. pierre morissoneau, professeur des langues orientales, et sectateur de la philosophie des sages cabalistes (manuscript translation (the celestial intelligences exhibit and explain themselves most freely in silence and the tranquillity of solitude. one will have then a little chamber, or a secret cabinet, etc) the palace retained by zanoni was in one of the less frequented quarters of the city. it still stands, now ruined and dismantled, a monument of the splendour of a chivalry long si

ns, the magi, the gymnosophists, and the platonists had taught; and who differed from all the darker sons of magic in the virtue of their lives, the purity of their doctrines, and their insisting, as the foundation of all wisdom, on the subjugation of the senses, and the intensity of religious faith? a glorious sect, if they lied not! and, in truth, if zanoni had powers beyond the race of worldly sages, they seemed not unworthily exercised. the little known of his life was in his favour. some acts, not of indiscriminate, but judicious generosity and beneficence, were recorded; in repeating which, still, however, the narrators shook their heads, and expressed surprise how a stranger should have possessed so minute a knowledge of the quiet and obscure distresses he had relieved. two or three

ames smithe" the philologist was much struck with this discovery, and begged mervale's permission to note it down as an illustration suitable to a work he was about to publish on the origin of languages, to be called "babel" and published in three quartos by subscription. chapter 2.vii. learn to be poor in spirit, my son, if you would penetrate that sacred night which environs truth. learn of the sages to allow to the devils no power in nature, since the fatal stone has shut 'em up in the depth of the abyss. learn of the philosophers always to look for natural causes in all extraordinary events; and when such natural causes are wanting, recur to god. the count de gabalis. all these additions to his knowledge of zanoni, picked up in the various lounging-places and resorts that he frequented

mejnour in the far time, were ourselves the neophytes and aspirants, we were of a class to which the actual world was shut and barred. our forefathers had no object in life but knowledge. from the cradle we were predestined and reared to wisdom as to a priesthood. we commenced research where modern conjecture closes its faithless wings. and with us, those were common elements of science which the sages of to-day disdain as wild chimeras, or despair of as unfathomable mysteries. even the fundamental principles, the large yet simple theories of electricity and magnetism, rest obscure and dim in the disputes of their blinded schools; yet, even in our youth, how few ever attained to the first circle of the brotherhood, and, after wearily enjoying the sublime privileges they sought, they volunt

ul would aspire, whenever the imagination kindled to the loftier ends, whenever the consciousness of our proper destiny struggled against the unworthy life i pursued, then, adela then, it cowered by my side in the light of noon, or sat by my bed, a darkness visible through the dark. if, in the galleries of divine art, the dreams of my youth woke the early emulation, if i turned to the thoughts of sages; if the example of the great, if the converse of the wise, aroused the silenced intellect, the demon was with me as by a spell. at last, one evening, at genoa, to which city i had travelled in pursuit of the mystic, suddenly, and when least expected, he appeared before me. it was the time of the carnival. it was in one of those half-frantic scenes of noise and revel, call it not gayety, whic

SIR WALLIS BUDGE EGYPTIAN MAGIC

ct of touching the mouth which zaclas performed is, of course, a part of the ceremony of "opening the mouth" which is so often referred to in religious texts, and was considered of extreme importance for the welfare of the dead, 1 and that the power of bringing back the dead to life which apuleius ascribes to the priest or magician was actually claimed some thousands of years before christ by the sages of egypt, as we may see from the following story in the westcar papyrus. a son of king khufu (or cheops, who reigned about p. 16 [paragraph continues] b.c. 3800) called herutataf, who was famous as a learned man and whose name is preserved in the "book of the dead" in connection with the "discovery" of certain chapters of that wonderful compilation, 1 was one day talking to his father, presu

em will, after dusk, approach the grave. any one doing so is believed to be promptly halted by a phantom sentry, and even the words (in arabic 'guard, turn out' are often (so the story goes) plainly heard repeated at some distance off across the desert" 1 p. 222 the egyptians believed that a man's fate or destiny was decided before he was born, and that he had no power whatever to alter it. their sages, however, professed to be able to declare what the fate might be, provided that they were given certain data, that is to say, if they were told the date of his birth, and if they were able to ascertain the position of the planets and stars at that time. the goddess of fate or destiny was called "shai" and she is usually accompanied by another goddess called "renenet" who is commonly regarded

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ediately into the obscurity of the secret cults.1 the individual seeker disappears there for the moment from our view. we see that the public forms of religion cannot give what the seeker s heart desires. he or she acknowledges the gods, but knows that the customary ideas about the gods do not resolve the great enigmas of life, and seeks a wisdom that is carefully guarded by a community of priest-sages. the struggling soul seeks a refuge in their community. if the sages find one who is ready, they will lead that individual stage by stage, in a manner concealed from the outsider s gaze, to a higher insight. but the process is not disclosed to the uninitiated. such a seeker seems to be entirely removed for a time from earthly life, transported to some hidden world. 2 christianity as mystical

tiated into the content of that secret wisdom which was withheld from the people, and which illuminated the profounder questions of life. alongside the public religion, there existed a secret religion of the elect. its historical beginnings are lost to sight in the obscurity of the beginnings of civilization. it is encountered everywhere among the peoples of antiquity so far discovered, and their sages spoke of the mysteries with the greatest reverence.2 what was it they concealed, and what were the secrets they laid bare to the initiated? the enigma is intensified still further by what we know of the dangers which are repeatedly asserted by ancient sources to be characteristic of the mysteries. the path conducting to the secret truths of life lay through a world of terrors. woe to anyone

praised god, saying: lord, as you have promised you now dismiss your servant in peace. for my eyes have seen your salvation, which you have prepared in the sight of all people, a light for revelation to the gentiles, and for glory to your people israel. tradition reports of the buddha that when he was a child of twelve he went missing, and was found again under a tree, surrounded by the poets and sages of the time. correspondingly we find in the gospel of luke: every year his parents went up to jerusalem for the feast of the passover. when he was twelve years old, they went up to the feast, according to the custom. after the feast was over, while his parents were returning home, the boy jesus stayed behind 94 christianity as mystical fact in jerusalem, but they were unaware of it. thinking

ist is shown in the necessity for the life of christ jesus to continue beyond the furthest point of the buddha s life.92 buddha and christ cannot be comprehended simply by lumping everything together. 96 christianity as mystical fact the correspondence between these two redemptive lives leads unambiguously to the conclusion, already indicated by the narratives themselves, that when the priests or sages hear what kind of birth has occurred they know already what is involved. they have to do with a divine man, and they know what course of life the personality must adopt so that it shall correspond to what they know of such a divine man. mysteriosophy contains the eternal prototype for such a course of life, which only he must and can fulfill. it is like a law of nature, and as the properties

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

gross the phenomenon, the more likely it is to succeed."19 listen to the admission of albert pike, former sovereign grand commander who masonic historian manley p. hall, 33, magnificently praised as a "masonic prometheus..a king among men by the divine right of merit" masonry, like all the religions, all the mysteries, hermeticism, and alchemy, conceals its secrets from all except the adepts and sages, or the elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be misled; to conceal the truth, which it calls light, from them, and to draw them away from it. 20 caution- you are entering the forbidden zone 21 what impudence! what arrogance! pike is letting us in on the deceit. even if a man is a mason, he may not be adjudged worthy of

nations and misinterpretations of its symbols to mislead those who deserve only to be misled; to conceal the truth, which it calls light, from them, and to draw them away from it. 20 caution- you are entering the forbidden zone 21 what impudence! what arrogance! pike is letting us in on the deceit. even if a man is a mason, he may not be adjudged worthy of being promoted as one of the "adepts and sages, or the elect" in that case, along with non- masons, he is purposely misled by "false explanations and misinterpretations" and according to pike, he deserves to be misled. secret doctrine withheld george steinmetz, yet another masonic author, notes "there is a secret doctrine in freemasonry! that secret doctrine is concealed, rather than revealed by the very lectures which, we (masons) are t

listic religion of the jews. but it is important to understand that the horrific nature of the jews' religion lie in its man-made traditions. in reality, these traditions are satanic in origin. i refer especially to the jewish talmud, the legalistic law traditions of the rabbis, and to the jewish cabala (also kabbalah or quaballah, which are the mystical teachings and traditions of the rabbis and sages. 422 codex magica if the jews had stuck to the teachings of the old testament, satan would not have had such terrible inroads. indeed, if moses and the prophets had been heeded, or if their writings were honored today, the jews would believe in jesus christ as messiah and be saved by faith in his promises. instead, the jews departed from the prophets, and over the centuries the rabbis steadi

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death, and that immortality was now within their grasp. the rites of dionysus were conducted on a much lower level than those of eleusis, and often featured the sacrifice of an animal usually a goat that was torn to pieces by the initiates, whose savagery was meant to symbolize the incarnation, death, and resurrection of the divinity. although the cult was not looked upon with high regard by the sages and philosophers of the day, amulets and tablets with fragments of dionysian hymns upon them have been found dating back to the third century b.c.e. these magical symbols were buried with the dead and meant to protect the soul from the dangers of the underworld. m delving deeper brandon, s. g. f. religion in ancient history. new york: charles scribner s sons, 1969. ferm, vergilious ed. ancie

scrimination and a sense of the holy. the mystics have played an important part in the making of civilization. most early civilizations owe a good deal to this creative minority. the early mystics would also be among the priests and medicine men of the tribe. m delving deeper bach, marcus. the inner ecstasy. new york-cleveland: world publishing, 1969. bancroft, anne. twentieth century mystics and sages. chicago: henry regnery co, 1976. james, william. varieties of religious experience. garden city, n.y: masterworks program, 1963. johnson, raynor c. the imprisoned splendour. new york: harper& brothers, 1953. otto, rudolf. mysticism east and west. new york: macmillan, 1970. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 146 mediums and mystics stace

ip in association with the brothers william (1832 1932) and horatio eddy (1842 1922, two well-known materialization mediums. as she became more prominent in spiritualist circles in america, blavatsky came to the attention of henry steel olcott (1832 1907, a journalist, who established a study group around her unique style of mediumship, a blend of spiritualism and buddhistic legends about tibetan sages. she professed to have direct spiritual contact with two tibetan mahatmas, koot humi and morya, who communicated with her on the astral plane and who provided her with wonderful teachings of wisdom and knowledge. on november 17, 1875, with the aid of henry olcott and william q. judge (1851 1896, an attorney, blavatsky founded the theosophical society in new york. the threefold purpose of the

how do you explain it? father james wiseman, associate professor of theology at catholic university, said that there are always going to be some people who see immediately the hand of god in every coincidence, and those who are going to be skeptical of everything. and there is a great in-between. miracle stories are found in all the world religions, and while accounts of wonder-working saints and sages and the ancient acts of divine intervention in human affairs are celebrated regularly by the faithful who gather in churches, synagogues, and mosques throughout the world, contemporary buddhists, christians, hindus, jews, and muslims still pray for and expect miraculous occurrences in their own lives today. and, according to the newsweek survey, 43 percent of those polled who belonged to no

eath and immortality was now within their grasp. the earlier rites of dionysus were conducted on a much lower level than those of eleusis, and often featured the sacrifice of an animal usually a goat that was torn to pieces by the initiates, whose savagery was meant to symbolize the incarnation, death, and resurrection of the divinity. although the cult was not looked upon with high regard by the sages and philosophers of the day, amulets and tablets with fragments of dionysian hymns upon them have been found dating back to the third century b.c.e. these magical symbols were buried with the dead and meant to protect the soul from the dangers of the underworld. orpheus may have been an actual historic figure, a man capable of charming both man and beast with his music, but god or human, he

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l s call and the nearly universal human cry for mother. cats came to be worshipped with such intensity that the wanton killing of a cat was punishable by death. because the old egyptians had a great fear of the dark, they observed with awe that the cat, a creature of the night, walked the shadowed streets with confidence. carefully considering the import of the cat s midnight vigils, the egyptian sages decided that the cat was solely responsible for preventing the world from falling into eternal darkness. at the same time, the cat s nocturnal excursions made it a symbol of sexuality and fertility. it seems quite likely that long before cleopatra worked her magic on caesar and antony, the sirens of the nile used makeup that mimicked the hypnotic eyes and facial markings of the cat. bubastis

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enees mountains to the south of france and from the mouth of the garonne to that of the rhone. in 732, charles martel of france stemmed the muslim tide of conquest at the battle of tours, and the arabs retreated back to spain where they retained a peaceful possession of the country for many centuries. cordova became a highly respected seat of art and learning, and the arab philosophers became the sages of the west. over the centuries, the garduna degenerated into a loosely knit criminal network controlled by the descendants of the mountain bandits who had followed apollinario in his crusade against the moors. deception and murder were still practiced on a large scale by the garduna, and they maintained the old dictum that only the blood of non-christians was to be shed. perhaps the garduna

ng forward to the new world that the alchemists and magicians promised was about to emerge from the ashes of the old. and leading such a movement of a new appreciation of the arts and sciences and humankind fs true place in the universe was the illumined father and brother christian rosencreutz (1378.1484, a brilliant magus, who at the age of 16 had already gained secret wisdom teachings from the sages of arabia and the holy land. when rosencreutz returned to germany circa 1450, he became a recluse, for he could see that europe was not yet ready for the complete reformation which he so yearned to present to it. for one thing, he claimed to have acquired the fabled philosopher fs stone, which enabled him to produce all the gold and precious gems necessary to allow him to build a house where

he wisdom of i ching maintain that within the 64 sections there exist teachings for every possible situation that anyone will encounter throughout his or her life. within the hexagrams are represented numerous archetypal situations in catergories such as gthe rise to power, h gproper relationships, h gnegativity, h and so forth. the hidden meanings of the hexagrams were divined by ancient chinese sages who were in tune with the philosophy of the tao, which views human beings as creatures of nature and teaches that instincts, feelings, and imagination should be allowed to have free reign. taoism is in sharp contrast to confucianism, which envisions humankind as rational and moral creatures who have responsibilities to their society. the essential philosophy of taoism is that the natural wor

THE KEY TO THE MYSTERIES

ng them, all the aspirations and all the glories of the ancient world; the fables of homer remain truer than history, and nothing remains to us of the grandeur of rome 56 but the immortal writings which the century of augustus brought forth. thus, perhaps, rome only shook the world with the convulsions of war, in order to bring forth vergil. christianity is the fruit of the meditations of all the sages of the east, who live again in jesus christ. thus the light of the spirits has risen where the sun of the world rises; christ conquered the west, and the soft rays of the sun of asia have touched the icicles of the north. stirred by this unknown heat, ant-heaps of new men have spread over a worn-out world; the souls of dead people have shone upon rejuvenated races, and enlarged in them the s

do we join again the figures of the bible to the allegories of hermes? is it to condemn st. paul, is it to bring doubt to believers? no, indeed, for believers have no need of our book; they will not read it, and they will not wish to understand it. but we wish to show to the innumerable crowd of those who doubt, that faith is attached to the reason of all the centuries, to the science of all the sages. we wish to force human liberty to respect divine authority, reason to recognize the bases of faith, so that faith and authority, in their turn, may never again proscribe liberty and reason. 76 article iii solution of the third problem the rationale of the mysteries faith being the aspiration to the unknown, the object of faith is absolutely and necessarily this one thing- mystery. in order

1 degree. the four imponderable fluids are nothing but the diverse manifestations of one same universal agent, which is light. 2 degree. light is the fire which serves for the great work under the form of electricity. 3 degree. the human will directs the vital light by means of the nervous system. in our days this is called magnetism. 4 degree. the secret agent of the great work, the azoth of the sages, the living and life-giving gold of the philosophers, the universal metallic productive agent, is magnetized electricity< the alliance of these two words still does not tell us much, and yet, perhaps, they contain a force sufficient to overturn the

read, that is to say, beginning in the middle and going from right to left for odd numbers, beginning on the right for even numbers, and interpreting successively the number for the letter which corresponds to it, the grouping of the letters by the addition of their numbers, and all the successive oracles by their numerical order, and their hieroglyphic relations. this operation of the qabalistic sages, originally intended to discover the rigorous development of absolute ideas, degenerated into superstition when it fell into the hands of the ignorant priests and the nomadic ancestors of the bohemians who possessed the tarot in the middle ages; 194 they did not know how to employ it properly, and used it solely for fortune-telling. the game of chess, attributed to palamedes, has no other or

has demonstrated, this primitive disposition in the form of a wheel. the hieroglyphs of the game of goose are simpler than those of the tarot, but one finds the same symbols in it: the juggler, the king, the queen, the tower, the devil or typhon, death, and so on. the diceindicated chances of the game represent those of life, and conceal a highly philosophical sense sufficiently profound to make sages meditate, and simple enough to be understood by children. the allegorical personage palamedes, is, however, identical with enoch, hermes, and cadmus, to whom various mythologies have attributed the invention of letters. but, in the conception of homer, palamedes, the man who exposed the fraud of ulysses and fell a victim to his revenge, represents 195 the initiator or the man of genius whose

e light seems to have no right to be. they content themselves with phosphorescent visions, abortions of light, hallucinations of thought; and, loving these phantoms, fear the day which will put them to flight, because they feel that, the day not being made for their eyes, they would fall back into a deeper darkness. it is thus that fools first fear, then calumniate, insult, pursue and condemn the sages. one must pity them, and pardon them, for they know not what they do. true light rests and satisfies the soul; hallucination, on the contrary, tires it and worries it. the satisfactions of madness are like those gastronomic dreams of hungry men which sharpen their hunger without ever satisfying it. thence are born irritations and troubles, discouragements and despairs- life is always a lie t

THE MIDDLE PILLAR

despair on the chaos whch is their inheritance from countless generations of forebears, and join in what has become a universal cry of disillusionment "stop the world-i want to get off" unfortunately, it isn't that easy to get off. answers are not as simple as some might have supposed. and assuming they were, where would people go, once they got off the merry-go-round? many centuries ago, certain sages approached the problem from another angle, and found what they considered a practical solution. if life is sorrow, then the only thng to do is to end ths sorrowful existence by getting off the perpetually revolving wheel of existence. 1 life follows life, incarnation follows incarnation-and all of them spell anxiety and sorrow. for these sages, it was apparent that it might be millions of ye

THE NECRONOMICON SIMON VERSION

leeps, on those days when he has no power, when the great bear hangs from its tail, and on the four quarters of the year computed therefrom, and on the spaces between these angles. on these days, the mother tiamat is restless, the corpse kutulu shakes beneath the earth, and our master enki is sore afraid. prepare, then the bowl of tiamat, the dur of indur, the lost bowl, the shattered bowl of the sages, summoning thereby the firik of gid, and the lady shakuguku, the queen of the cauldron. recite the conjuration ia adu en i over it, and build the fire therein, calling gbl when thou dost, after his manner and form. when the fire is built and conjured, then mayest thou raise thine dagger, summoning the assistance of ninkharsag, queen of the demons, and ninkaszi, the horned queen, and ninnghiz

THE PATH OF KABBALAH

thout any considerations and regardless of the amount of torment one has suffered. staying immersed in pain never brought anyone to happiness. only self-correction brings one to the good. humanity can go on suffering for thousands of years, but it will never bring any kind of correction, only increase man s desire for correction. it is written in the introduction to the book of zohar (item 6: our sages have instructed that the creator created the world for no other reason, but to delight his creatures. and here is where we must place our mind and heart, for it is the ultimate aim of the act of the creation of the world. and we must bear in mind, that since the thought of creation is to bestow to his creatures, he had to create in the souls a great amount of desire to receive that which he

one in the flesh without any addition. this explains their view that all that they need to learn is how to perform physical actions, and that there isn t and should not be any other consequence, much less in the form of changing one s inner attributes. kabbalah maintains that the rules should not be kept as a goal in and of themselves, but that there is a completely different purpose to them. our sages clearly say that the creator cares not if we slaughter from the throat or from the back of the neck, meaning he does not care about the simple observing of the laws. that is not what he expects of man and that is not what he gave the mitzvot for. those who turn the means for correction to an end and settle for it and determine that that is the way to live, teach others to stay away from kabb

tual guidance, which by nature are not theatrical. if that is the case, how can we identify a spiritual teacher in this incredulous generation? a spiritual teacher may be proficient in many fields, science, religious laws and customs, education etc. but it is not enough to know what is written in the kabbalah books to become a spiritual guide. such a person can only understand the wisdom, and our sages warn us: wisdom in the gentiles believe, torah (light) in the gentiles do not believe. the word gentile refers not to a non-jew, but to an egoist who hasn t been corrected yet. such a person may display impressive knowledge in kabbalah and boast about it before his students, displaying his knowledge with accurate citations from the texts etc. that display of knowledge may at first lead begin

r to develop the desire for spirituality to the necessary intensity. then there is an inner breakthrough and one begins to receive the spiritual power and knowledge from above. books in every generation, the creator sends special souls to this world, whose goal is to rectify this world and convey the knowledge of the creator to humanity. it is said that, the creator saw that there were not enough sages, so he planted them in every generation. that is why there are leaders and spiritual guides in every generation, who adapt the wisdom of kabbalah to the unique properties of their time. there are hundreds of books that were written over the years on the subject of the wisdom of kabbalah. beginning with the very first book on the wisdom of kabbalah, raziel the angel that was written by adam h

ven regularly. but only a few will devote themselves to the study of the wisdom of kabbalah 218 of 273 because their soul demands it. it makes no difference which route we take, the important thing is that each and every one of us must know that it exists, that it is available and we must be aware of its purpose. kabbalah appeals to a wide variety of people: there are many who seek blessings from sages, some study the torah as history, and some look for secrets in the letters, like treasure hunters. but within the wisdom of kabbalah, there are people who are closer to the center, to the desire to cleave to the creator, and there are people who are farther from that goal. the latter kind studies it like a science and seeks knowledge in the kabbalah. it is like the circular ripples that form

the will to bestow in abya of holiness and removed from them the will to receive for themselves, and placed it in the system of the impure worlds of abya. and because of that they ve become separated from the creator and from all the worlds of holiness. for that reason the shells are called dead, as the verse goes: sacrifices of the dead (psalms 106, 28. and the evil are attracted to them, as our sages say: the evil are called dead when they are still alive, because the will to receive imprinted in them in oppositeness of form to his holiness separates them from the life of lives, and they are remote from him from end to the other. it is so because he has no interest in reception, only in bestowal, whereas the shells want only to receive for their own delight and nothing to do with bestowa

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

ng kisses through the sephirotic circle of eternity. at times we listen to the yearning hopes of a paracelsus, or the noble words of a tannhauser; at times warm arms are flung around us, and the hot kisses of some messaline suffocate our very breath, leading us into the mansions of a de sade and through the gardens of an aretino, horrid with the frenzy of eros. or, again, we are treading with the sages of philosophy, or emidst the stars in search of the psyche of events; dreams almost monstrous in their intensity seize our troubled brain, deep problems of psychology, of sex, of the carnal, of the pathic, and of evil, all inter-webbed and woven with the eternal filament of good. and so if we read this strange poet aright, we shall see as we progress onwards, that he has struck a sonorous no

ection, back to the causa sui, or better, ratio sui of spinoza, the spiritual twin of locke *all these philosophers end in the same quandary as the old gentleman who with only one tooth in his mouth tried to spike a pickled onion. i have taken some little trouble to arrive at this one isolated conclusion, that the realism of the scholastic philosophers, the materialism of the classical and modern sages, and also, if we choose to extend our scheme, nominalism, conceptualism, theism, positivism, spiritualism (malebranche, agnosticism (spencer, all and one, with all the other isms, may, with the slightest trouble in the world, be equated into corresponding terms of berkeleyan idealism. and why? because each individual master, each separate school, like the astronomer in the fable, whilst gazi

an into a nobler and higher insight of himself, no one can ever doubt then that it is right for him to so raise it. we have already seen from dr. maudsley what dangers have to be expected by those who chose this hill-top track to follow. others from a similar point of vantage attack it as being pure autohypnosis and nothing else. but curious to say. if such be the case why is it that the greatest sages of all times have been able to attract within their focus so many hundreds of millions of rational beings? they themselves being only irrational and pathological mystagogues. if such men as krishna, mahomet, st. augustine, moses, orpheus, pythagoras, buddha, plato, jesus, and a host of equal and lesser names, owed their power to self-hypnosis, then indeed self-hypnosis is the key which in th

tly indicated. every fumigation, purification, banishing, invocation, evocation, is chiefly a reminder of a single purpose, until the supreme moment arrives, and every fibre of the body, every forcechannel of the mind, is strained, and in one overwhelming rush of the will in the direction desired. such is the real purport of all the apparently fantastic directions of solomon, abramelin, and other sages of repute. when a man has evoked and mastered such forces as taphtatharath, belial, amaimon, and the great powers of the elements, then he may safely be permitted to begin to try to stop thinking. for needless to say, the universe, including the thinker, exists only by virtue of the thinker fs thought (berkeley, hume, etc *berashith, vol. ii, p. 242. gthese are real, these illusions: i am of

THE ABYSS AND TABAET

e world; everyone for the sake of self shall extract (him) from the body, since ahriman has his abode in human bodies in this world. consequently, when he has no lodgment in the bodies of men, he will be exterminated from the whole world; since so long as in the body of any one whatever in this world a dwelling is made by a (druj, ahriman (will be) in the world. the denkard, book 6: wisdom of the sages thus it may be seen that ahriman is manifest through the sorcerers and initiates of the path. this is the center of the conceptual foundation of the work of luciferian witchcraft and liber hvhi, to manifest the adversary in the individual within their own unique visage. sorcery and ahriman the literary foundations of liber hvhi and the yatuk dinoih and paitisha found in luciferian witchcraft

th and hecate, to listen to the ancient lore of the watchers, to empower their fall and rise through the body of the initiate. the left hand path will become whatever way the adept walks once they move into the darkness to seek the light illuminated, the very essence of ahriman! bibliography the dawn and twilight of zoroastrianism by r.c. zaehner. new york, 1961 the denkard, book 6: wisdom of the sages offered online by joseph peterson@ www. avesta. org the history of zoroastrianism by m.n. dhalla further reading: luciferian witchcraft by michael w. ford isbn 1411626389 the home publisher of luciferian witchcraft is here: http//www.lulu.com/content/112297 "this is the revealed grimoire of the left-hand path. there is power for those willing to drink from the cup of the beast and his bride

THE SECRET RITUALS OF THE OTO

neither of these events greatly excited the inhabitants of henri oedenkoven s and ida hoffmann s eccentric vegetarian community situated at ascona in switzerland. they were far more interested in a bombastic encyclical just promulgated by theodor reuss, a temporary guest of the community. let it be known, began this manifesto, that there exists, unknown to the great crowd, a very ancient order of sages, whose object is the amelioration and spiritual evolution of mankind by means of conquering error and aiding men and women in their efforts of attaining the power of recognizing the truth. this order has existed already in the most remote times and it has manifested its activity secretly and openly in the world under different names and in various forms: it has caused social and political re

TYSON DONALD SOUL FLIGHT

um during a seance. on rare occasions, enlightened beings who were once human, but who have long since cast off their astral bodies, find it necessary to descend to the astral planes, and for this purpose they take on astral substance and build temporary astral bodies for themselves. among these beings are the nirmanakaya "the 'spirits (in the sense of an individual, or conscious spirit) of great sages from spheres on a higher plane than our own, who voluntarily incarnate in mortal bodies in order to help the human race in its upward 98. blavatsky, studies in occultism, 187. chapter six: theosophy 85 progress."99 the same descent into the astral is sometimes undertaken by the adepts, who have risen beyond the astral but who are not quite so exalted as the nirmanakaya. astral projections of

es are of this type. almost all trance mediums had spirit guides. in the early days of the american spiritualist movement, when the old west was still being lived, it chapter sixteen: astral guides 281 became popular to adopt guides who identified themselves as the spirits of dead indians. in later decades, it grew more common for guides to identify themselves as egyptian or babylonian priests or sages. there was a huge rise of interest in anything egyptian around the period that the hermetic order of the golden dawn flourished, so we find that the astral guide of the sphere group of florence farr was identified as the "egyptian astral' and was believed by her group to be the spirit of a long-dead egyptian adept. spirits who profess to once have lived as human beings are more inclined to s

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

es, todo intuitivo se convierte en profeta verdadero. 137 practice for the development of intuition it is urgent for the devotee of the path of the razor s edge to intensify the development of intuition. this faculty resides in the coronary chakra; this chakra shines upon the pineal gland, which is the seat of the soul, the third eye. modern scientists believe that they know more than the ancient sages from the ancient school of mysteries; thus, they deny all of these esoteric matters related with the pineal gland and take it only to the purely physiological side (pretending, with this, to slap the faces of the great hierophants with a white glove. notwithstanding, the ancient sages from old times never ignore that the pineal gland is a small, reddish-gray cone-shaped tissue located in the

ries; thus, they deny all of these esoteric matters related with the pineal gland and take it only to the purely physiological side (pretending, with this, to slap the faces of the great hierophants with a white glove. notwithstanding, the ancient sages from old times never ignore that the pineal gland is a small, reddish-gray cone-shaped tissue located in the posterior part of the brain. the old sages knew very well that the hormone that is secreted by this gland is intimately related with the development of the sexual organs and that after maturity, this gland degenerates into fibered tissues that no longer secrete such a hormone, and then impotence arrives. an exception exists in this process and this is known only by the gnostics. gnostics preserve the activity of their pineal gland an

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ient druids on politics on religion on various things sayings of the hindus rig-veda: to the waters the arthura veda: hail! upanishads:self rig-veda: creation bhagavad gita: atman sri-ramakrishna sayings from the buddhists four noble truths questions not edification rain cloud mahayana ideal sayings from zen masters two mice miracles gutei s finger dialogue for lodging haiku sayings of the taoist sages thirty spokes block of wood water counting words traveling sayings of confucius confucius the man on learning reciprocity religion gentlemen from the old testament psalm 104 psalm 8 from the new testament sermon on the mount i corinthians 13 sayings from the zoroastrian prayer for guidance sayings of mohammed morning star overwhelming sayings of the unitarians out of the stars sayings of bah

tter view of the rising moon (soseki) the leaves never know which leaf will be the first to fall. does the wind know (soseki) a rain cloud darkens red maples clinging to crags by a waterfall (basho) hello! light the fire! i ll bring inside a lovely bright ball of snow! selections from: peter beilenson& harry behn, trans. haiku harvest. mount vernon, peter pauper press, 1962. sayings of the taoist sages (lao tzu #11) thirty spokes will converge in the hub of a wheel; but the use of the cart will depend on the part of the hub that is void. with a wall all around a clay bowl is molded; but the use of the bowl will depend on the part of the bowl that is void. cut out the windows and doors in the house as you build; but the use of the house will depend on the space in the walls that is void. so

venly it would be given to folk without constraining power. creatures came to be with order s birth, and once they had appeared, came also knowledge of repose, and with that was security. in this world, compare those of the way to torrents that flow into river and sea. selections from: raymond b. blakney. the way of life: tao te ching. new york, mentor (mp416, 1955. p.63, 85.sayings of the taoist sages 237 (lao tzu #78) nothing is weaker than water, but when it attacks something hard or resistant, then nothing withstands it, and nothing will alter its way. everyone knows this, that weakness prevails over strength and that gentleness conquers the adamant hindrance of men, but that nobody demonstrates how it is so. because of this the wise man says that only one who bear the nation s shame i

amant hindrance of men, but that nobody demonstrates how it is so. because of this the wise man says that only one who bear the nation s shame is fit to be its hallowed lord; that the only one who take upon himself the evils of the world may be its king. this is paradox. selections from: raymond b. blakney. the way of life: tao te ching. new york, mentor (mp416, 1955. p.131. sayings of the taoist sages (chuang tzu) take the case of some words, chuang tzu says, parodying the logicians, i do not know which of them are in any way connected with reality or which are not at all connected with reality. if some that are so connected and some that are not so connected are connected with one another, then as regards truth or falsehood the former cease to be in any way different from the latter. how

ld no longer keep count, much less an ordinary man. starting with not-being and going on to being, one soon gets to three. what then would happen if one started with being and went on to being? selections from: arthur waley. three ways of thought in ancient china. garden city, doubleday anchor (a75, 1956. p. 8. fisher, nelson, hotz& franquist, hill of three oaks, c. 1963 238 sayings of the taoist sages (chuang tzu) in the beginning lieh tzu was fond of traveling. the adept huch iu tzu said to him, i hear that you are fond of traveling. what is it in traveling that pleases you? for me, said lieh tzu, the pleasure of traveling consists in the appreciation of variety. when some people travel they merely contemplate what is before their eyes; when i travel, i contemplate the process of mutabil

in the wilds around lake tungt ing. when the birds hear it they will fly off, when the animals hear it they will run away, when the fish hear it they will dive to the bottom. only the people who hear it will gather around to listen. fish live in water and thrive, but if men tried to live in water they would die. creatures differ because they have different likes and dislikes. therefore the former sages never required the same ability from all creatures or made them all do the same thing. names should stop when they have expressed reality, concepts of right should be founded on what is suitable. this is what it means to have command of reason and good fortune to support you. swimming boatmen yen yuan said to confucius, i crossed the gulf at goblet deeps and the ferryman handled the boat wit

estern term for the various mystical orders of the muslims. it would be too difficult to try to explain them or even to compare them to any other group. sufis are sufis. shelton and i recommend further readings on sufis by the author idries shah. one interesting characteristic about them is that they are known for a sense of humor, often with religious undertones. two of their most reknowned fool-sages in their jokes are mulla nasruddin and bohlul. please enjoy these lessons, which are disguised as jokes, that have been collected from throughout the muslim world. these selections represent only the tip of an iceberg, so if you like these stories then search out further collections. the fool and the king one day, bohlul walked into court and sat himself down upon the royal throne of king ha

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott composite, yet have no common measure; thus 3, which divides the 9 does not divide the 25. odd numbers are sorted out into these three classes by a device called the sieve of eratosthenes, which is of too complex a nature to form part of a monograph so discursive as this must be. even numbers have also been divided by the ancient sages into perfect, deficient and superabundant. superperfect or superabundant are such as 12 and 24. deficient are such as 8 and 14. perfect are such as 6 and 28; equal to the number of their parts; as 28- half is 14, a fourth is 7, a seventh is 4, a fourteenth part is 2, and the twenty-eighth is 1, which quotients added together are 28. in deficient numbers, such as 14, the parts are surpassed b

ntellectual, irascible and epithymetic (desiring) and numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 4 most perfect virtues are produced. just as of the three intervals, length, breadth, and depth, there are four boundaries in corporeal existence point, line superficies and solid. it is called agelia, from agelai, herds, as groups of stars were called by the babylonian sages, over which herds ruled 7 angels. also phylakikos, guardian, because the seven planets direct and guide our universe. 73. also aegis, from pallas athene, or minerva, the bearer of the breastplate or aegis, also telesphoros, leading to the end, because the 7th month is prolific; and judgment, because their physicians looked for a crisis on the 7th day in many diseases. among other curious pro

of desirable life. solon the athenian lawgiver, and hippocrates the physician, also used this 7-year division of life. the pleiades, a group of seven stars in the constellation taurus, was thought of mighty power over earthly destiny; there were seven also of the hyades, daughters of atlas; and the seven stars which guided the sailors. ursa major, in which the hindus locate the sapta rishi, seven sages of primitive wisdom, are a group of the first importance and are easily recognized. duncan, in his astro-theology, gives 7 stages of life with associated planets; thus, infancy, moon, luna; childhood, mercury, knowledge; youth, venus, love; numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott manhood, sol; full strength, mars; maturity of judgment, jupiter; and old age

ephesus, 552 b.c. ctesiphon was the chief architect. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 5. colossus of rhodes, an image of the sun god, apollo, of brass, 290 b.c. 76. 6. statue of zeus, at athens, by phidias. 7. pharos of egypt, built by ptolemy philadelphus, of white marble, 283 b.c; or the palace of cyrus which is sometimes substituted. sapta rishi, seven sages. sapta kula, 7 castes; sapta loka, seven worlds; sapta para, 7 cities; sapta dwipa, seven holy islands; sapta arania, 7 deserts; sapta parna, 7 human principles; sapta samudra, seven holy seas; sapta vruksha, 7 holy trees. the assyrian tablets also teem with groups of sevens 7 gods of sky, 7 gods of earth, 7 gods of fiery spheres, 7 gods maleficent; seven phantoms, spirits of seven heavens a

y changed from march 25 to january 1. 1865. frater robert wentworth little founded the rosicrucian society of freemasons of england, in its present form. 1885. dr. robert woodman became supreme magus. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 1892. dr. william wynn westcott became supreme magus. 1911. this year a.d. is the 5013th year of the kali-yuga of the hindu sages. this yuga is to continue 432,000 years. 2000. a sabbath day s journey was 2000 paces. rabbi gamaliel had a tube made which, when he looked through, he could see objects at 2000 cubits distance. this is the earliest suggestion of the telescope. eiruvin, 43. 2. 2368. the greek number of iesous christos. 3000. rav hammunah says that solomon spoke 3000 proverbs. at the mourning for moses, 3000

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

ds persistently in time; indeed, in its most basic hermeneutical sense, time is the unremitting recitation of the timeless text. in this matter, as with so many of the themes that shaped the worldview of traditional kabbalists, the mystical sensibility is a deepening of an approach found in older rabbinic sources. while one must be on guard about making general claims with respect to the rabbinic sages, i feel confident that it is con- linear circularity (a)temporal poetics 63 ceptually sound, and even methodologically valid, to speak of a rabbinic notion of time that is intimately connected to understanding the revelation of torah as a recurring phenomenon. by way of illustration, consider the following declaration preserved in the babylonian talmud: r. judah began [to expound] the honor

inai.56 leaving aside the redactional issues and the reasonable demand on the part of historically minded text scholars to locate this dictum diachronically on some chronological grid, it is not unwarranted to say that this statement gives voice to a religious belief (for lack of a better term) foundational to the reconstruction of judaism promoted and sanctioned by the palestinian and babylonian sages: study of torah demands that one be able to imagine each day as a recurrence of the sinaitic theophany, a reiteration of the past that induces the novelty of the present. the conception of time as the moment of unique repetition is elucidated further in the theme of reliving the experience of sinai as it appears in textual aggregates presumed to be earlier than the aforecited talmudic passag

im elohiyyim] it is thus said, with respect to the gradation that is above time and that is independent of it, it is spoken of in this way.65 it lies beyond the scope of this chapter to discuss comprehensively the view of time promulgated in maharal s voluminous corpus, which may be described as a massive expos of the spiritual depths of rabbinic aggadah and a defense of the wisdom of the ancient sages against contemporary critiques like that in azariah de rossi s me or einayim.66 stylistically, these compositions are marked by copious repetition and reformulation, and hence it would be impossible in this setting to do justice to his religious philosophy. the passage i have cited, however, can serve to illumine the position of the rabbis as preserved in rashi s words. according to maharal

he need of this world. it says in bere shit rabbah, r. judah bar simon said: it does not say let it be evening, but rather and it was evening. from here [we can deduce that] there was an antecedent order of time [seder zemannim. the order of time refers to the years that cannot be probed, as it says, your years never end (ps 102:28. and the import of seder zemannim according to the opinion of the sages is that the order does not cease since they emanate from a cause that does not cease, but the finite times [ha-zemannim ha-mugbbalim] cease since they are from the potency of a finite order [seder mugbbal, and they resort to being as they were initially, and thus it will be permanently, for in their end they return to their beginning.182 at first glance, it would appear that the distance sep

isa 41:4) and thus says the lord, king of israel, and his redeemer, lord of hosts, i am first and i am last, and besides me there is no god (ibid, 44:6. it is possible that the version of the dictum of reish laqish preserved here is accurate and we should not be surprised at the combination of disparate verses, a wellattested phenomenon in rabbinic literature easily explained by the fact that the sages typically cited biblical texts from memory. there is, however, a gnawing sense that in this case something is amiss. interestingly, an alternative version is found in shir ha-shirim rabbah, a collection of midrashic dicta organized around the verses of the song. from the standpoint of redactional history this version is later than the one in the palestinian talmud, but from the perspective o

ing, pp. 156 159. 21. the effacement of a cogent distinction between past, present, and future in paradigms of a world order proffered in the rabbinic canon is intelligently documented by neusner, handbook, pp. 179 198. i am in agreement with neusner on the whole, but i do not accept his conclusion that the blurring of the difference between past, present, and future implies that for the rabbinic sages time is neither linear nor cyclical but unremarkable (p. 181. see also p. 187: time in a system of perfection can be neither linear nor cyclical; time in historical dimensions simply is not a consideration in thinking about what happens and what counts. instead, paradigms for the formation of the social order of transcendence and permanence govern, so that what was now is, and what will be i

ascribing timelessness to god, see hasker, god, time, and knowledge, pp. 144 185. 110. maimonides, guide, 2.13, p. 281. for this reason maimonides is perplexed by the rabbinic dicta (see following note) that posit an order of time before the time of creation or a series of alternate worlds that were created and destroyed. see guide, 2.30, pp. 349 350. 111. genesis rabbah, 3:7, p. 23. urbach, the sages, pp. 211 221, suggests that the notions of a sequence of times prior to the world and worlds that preceded our world found in rabbinic literature is a response to the gnostic conception (influenced by platonic philosophy) of a world of eternity set in diametric contrast to the created world of time. 112. cordovero, pardes rimmonim, 6:6, 30b. for analysis of this theme, see ben- shlomo, mysti

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