Michael Wynn's Occult Reference Library
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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

carried off by the men forcibly and against their will (see suppl^ all these female names are descriptive. olriin was discussed on p. 404. illasgusr is literally bellona straf^is; hervor, like the kindred gunnvor, alludes to hosts and battles, the adj. alvitr to the gift of prophecy, and svanhvit to the swan-shape. saxo gram. 22-3 names another scanhvita, who has likewise much of the valkyr, is a seer of spirits, and presents a sword to llegner to seal their covenant. as for slagfi&r (see p. 380, i prefer to explain it not as slagfiunr, though he is called a son of the finnakonungr, but as slagjioffr= alatus, pennatus, which goes better with svanhvit his lover, and is supported by the ohg. word slagifedara, peuna. how little we are entitled to separate the nonis and valhjrs totally from on


A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

acts are not clear, for clearing secrecy, for healing the spirit and for banishing what lies in the past, especially failure, and for remembering departed loved ones. below, i have given subdivisions for different shades of purple, but in practice they are interchangeable. indigo indigo is for spiritual healing, for psychic awareness and knowledge of past lives and worlds; it is the colour of the seer. lavender lavender is for dreams and connections with others, on a telepathic level, for awareness of devas and other higher nature spirits and for herb wisdom. violet violet is for clairvoyance, mediumship, spirituality and contact with the evolved self, angelic guides, mysticism and peak experiences. purple candles are best used on thursday. pink pink is the colour of venus in her gentler a


ABRAMELIN1

l divination familiar to all readers of wilkie collins novel, the moonstone, ink introduction x is poured into the palm of a childs hand, who, after certain mystical words being recited by the operator, beholds visions clairvoyantly therein. the celebrated evocation at which the great mediaeval sculptor, benvenuto cellini, is said to have assisted, also was in part worked by the aid of a child as seer. cagliostro3 also is said to have availed himself of the services of children in this particular. but for my part i cannot understand the imperative necessity of the employment of a child in the angelic evocation, if the operator be pure in mind, and has developed the clairvoyant faculty which is latent in every human being, and which is based on the utilisation of the thoughtvision. this tho


ABRAMELIN2

59 see book i, chapter x i i. 60 because previously when he has mentioned a foregoing chapter, it has been one of those in this second book to which he has referred. 61 if the operator himself has developed the clairvoyant faculty; which the training he has subjected himself to for six months ought to have greatly aided, and be pure in mind, i can see no necessity for the employment of a child as seer. 62 i.e, your special and particular guardian angel. 63 en la familiarit et conversation delange. the sacred magic 114 64 i.e, those of a material force; many being evil, some few inclined to good, most of a mixed nature somewhat good yet the evil predominating in their dispositions. 65 i.e, this second book of the three constituting the treatise. 66 i.e. the red robe, or mantle. 67 ou si vou


ALEISTER CROWLEY EIGHT LECTURES ON YOGA

mind? what is the first characteristic of everything in thought? how did it come to be a thought at all? only by making a distinction between it and the rest of the world. the first proposition, the type of all propositions, is: s is p. there must be two things- different things- whose relation forms knowledge. yoga is first of all the union of the subject and the object of consciousness: of the seer with the thing seen (9) now, there is nothing strange of wonderful about all this. the study of the principles of yoga is very useful to the average man, if only to make him think about the nature of the world as he supposes that he knows it. let us consider a piece of cheese. we say that this has certain qualities, shape, structure, colour, solidity, weight, taste, smell, consistency and the

s of electric charges. even the most fundamental quality of all, mass, has been found not to exist. the same is true of the matter in our brains which is partly responsible for these perceptions. what then are these qualities of which we are all so sure? they would not exist without our brains; they would not exist without the cheese. they are the results of the union, that is of the yoga, of the seer and the seen, of subject and object in consciousness as the philosophical phrase goes. they have no material existence; they are only names given to the ecstatic results of this particular form of yoga (10) i think that nothing can be more helpful to the student of yoga than to get the above proposition firmly established in his subconscious mind. about nine-tenths of the trouble in understan

he blazing points with the stars of the firmament, with ideas, souls, etc. i perceived also that each star was connected by a ray of light with each other star. in the world of ideas, each thought possessed a necessary relation with each other thought; each such relation is of course a thought in itself; each such ray is itself a star. it is here that logical difficulty first presents itself. the seer has a direct perception of infinite series. logically, therefore, it would appear as if the entire space must be filled up with a homogeneous blaze of light. this is not, however, the case. the space is completely full, yet the monads which fill it are perfectly distinct. the ordinary reader might well exclaim that such statements exhibit symptoms of mental confusion. the subject demands more


ALEISTER CROWLEY LIBER CHANOKH

hom i have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of righteousness! stronger are your feet than the barren stone, and mightier are your voices than the manifold winds! for you are become a building such as is not, save in the mind of the all-powerful. arise, saith the first: move thereofre unto his servants! shew yourselves in power, and make me a strong seer-of-things:7 for i am of him that liveth for ever [invokes: the file of spirit in the tablet of spirit. e the root of the powers of air. h the root of the powers of water. n the root of the powers of earth. b the root of the powers of fire. the four aces] the opening of the temple in the grade of 2 =98 give the sign of shu [knock] let us adore the lord and king of air! shaddai el chai! almight


ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e, legitimate to rise to any particular plane that may be necessary for the purpose of exploration, as in the case of the visions recorded in liber 418, where the method may be described as mixed. in such a case, it is not enough to invoke the place you wish to visit, because you may not be able to endure its pressure, or to breathe its atmosphere. several instances occur in that record where the seer was unable to pass through certain gateways, or to remain in certain contemplations. he had to undergo certain initiations before he was able to proceed. thus, it is necessary that the technique of magick should be perfected. the body of light must be rendered capable of going everywhere and doing everything. it is, therefore, always the question of drill which is of importance. you have got

object of astral research- if one allows one's imagination to surround one with courtiers of one's own creation. if one expects one's visions to resemble those of the master therion, they are only too likely to do so; and if one's respect for him induces one to accept such visions as authentic, one is being false to one's soul; the visions themselves will avenge it. the true guide being gone, the seer will stray into a wilderness of terror where he is tricked and tortured; he will invoke his idol the master therion, and fashion in his image a frightful phantasm who will mock him in his misery, until his mind stagger and fall; and, madness swooping upon his carrion, blast his eyes with the horror of seeing his master dissolve into that appalling hallucination, the "vision of the demon crowl

s are martial, or elements proper to pisces, let him set himself most earnestly to discover the source of error, to correct it, and to prevent its recurrence. but these tests, as implied above, will not serve to detect personation by selfsuggested phantasms. unless one's aura be a welter of muddled symbols beyond recognition, the more autohypnotic the vision is, the more smoothly it satisfies the seer's standards. there is nothing to puzzle him or oppose him; so he spins out his story with careless contempt of criticism. he can always prove himself right; the qabalah can always be stretched; and red being so nearly orange, which is really a shade of yellow, and yellow a component of green which merges into blue, what harm if a fiend in vermilion appears instead of an angel in azure? the tr

nearly orange, which is really a shade of yellow, and yellow a component of green which merges into blue, what harm if a fiend in vermilion appears instead of an angel in azure? the true, the final test, of the truth of one's visions is their value. the most glorious experience on the astral plane, let it dazzle and thrill as it may, is not necessarily in accordance with 254 the true will of the seer; if not, though it be never so true objectively, it is not true for him, because not useful for him (said we not a while ago that truth was no more than the most convenient manner of statement) it may intoxicate and exalt the seer, it may inspire and fortify him in every way, it may throw light upon most holy mysteries, yet withal be no more than an interpretation of the individual to himself

ght pang of pain in a true astral vision; it hurts the self to have to admit the existence of a not-self; and it taxes the brain to register a new thought. this is true at the first touch, even when exaltation and stimulation result from the joy of making an agreeable contact. there is a deeper effect of right reaction to a strange self: the impact invariable tends to break up some complex in the seer. the class of ideas concerned has always been tied up, labelled, and put away. it is now necessary to unpack it, and rearrange its contents. at least, the annoyance is like that of a man who has locked and strapped his bag for a journey, and then finds that he has forgotten his pyjamas. at most, it may revolutionise his ideas of the business, like an old bachelor with settled plans of life wh

arrange its contents. at least, the annoyance is like that of a man who has locked and strapped his bag for a journey, and then finds that he has forgotten his pyjamas. at most, it may revolutionise his ideas of the business, like an old bachelor with settled plans of life who meets a girl once too often. any really first-class astral vision, even on low planes, should therefore both instruct the seer, and prepare him for initiation. those failing to pass this test are to be classed as "practice. one last observation seems fit. we must not assert the "reality" or "objectivity" of an astral being on no better evidence than the subjective sensation of its independent existence. we must insist on proof patient to all qualified observers if we are to establish the major premiss of religion: th

f amalantrah, which explains the whole affair so simply, we have still one resource. it involves difficulties which the master therion cannot conceive as less than those which encumber the other, but it is, at least, not entirely beyond possibility. this theory is telepathy. one may postulate that the solution of his problem existed in the subconscious mind of the master therion or in that of his seer, and that this solution was telepathically impressed upon the consciousness of the assyrian so forcibly as to impel him to communicate it to the master therion's colleague on "the international" apart from the general improbability of this hypothesis, it is strange that if "amalantrah" were really the subconscious mind of the seer, he should have given a wrong orthography. his doing so (if he

is brought to his mind. in other words the whole magical apparatus and ritual is a complex system of mnemonics (the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings correspond to particular lineal figures, divine names, etc. and are controlled by them. as to the possibility of producing results external to the mind of the seer (objective in the ordinary common sense acceptation of the term) we are here silent) 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are (1) assumption of god-forms (2) vibration of divine names (3) rituals of "banishing" and "invoking. these, at least, should be completely mastered before the dangerous me

inger to his lips. then let him "awake" by a well-defined act of will, and soberly and accurately record his experiences. it may be added that this apparently complicated experiment is perfectly easy to perform. it is best to learn by "travelling" with a person already experienced in the matter. two or three experiments should suffice to render the student confident and even expert. see also "the seer, pp. 295-333, equinox i, 2. vi. 1. the previous experiment has little value, and leads to few results of importance. but it is susceptible of a development which merges into a form of dharana- concentration- and as such may lead to the very highest ends. the principal use of the practice in the last chapter is to familiarise the student with every kind of obstacle and every kind of delusion


ALEISTER CROWLEY MAGICK WITHOUT TEARS

tter. now all the information given by these five senses has to be put together, although no two agree in any sort of way. the logic by which we build up our complex idea of a tree has more holes than a sponge. but this is to jump far ahead: we must first analyze the single, simple impression "i see a tree" this phenomenon is what is called a "pointevent" it is the coming together of the two, the seer and the seen. it is single and simple; yet we cannot conceive of either of them as anything but complex. and the point-event tells us nothing whatever about either; both, as herbert spencer and god knows how many others have shown, unknowable; it stands by itself, alone and aloof. it has happened; it is undeniably reality. yet we cannot confirm it; for it can never happen again precisely the

ll in pursuit of some plan wholly beyond the purview or the comprehension of the deepest and subtlest thinkers (it should go without saying that the adroit use of these vibrations enables one to perform all the classical "miracles) these powers are stupendous: they seem almost beyond imagination to conceive "hic ego nec metas rerum nec tempora pono; imperium sine fine dedi" as vergil, that mighty seer and magician of rome at her perihelion says in his first book of the aenead (vergil whose every line is also an oracle, the leaves of his book more sacred, more significant, more sure than those of the cumaean sibyl) these powers move in dimensions of time and space quite other than those with which we are familiar. their values are incomprehensible to us. to a secret chief, wielding this wea


ALEISTER CROWLEY MEDITATION

ch is really caused by the habit of fixity of attention having become independent of the will, and thus enabled to act freely of its own accord. this is the same phenomenon referred to above as being a good sign. finally something happens whose nature may form the subject of a further discussion later on. for the moment let it suffice to say that this consciousness of the ego and the non-ego, the seer and the thing seen, the knower and the thing known, is blotted out. there is usually an intense light, an intense sound, and a feeling of such overwhelming bliss that the resources of language have been exhausted again and again in the attempt to describe it. it is an absolute knock-out blow to the mind. it is so vivid and tremendous that those who experience it are in the gravest danger of l

has been written. when a man shuts his eyes and begins to look about him, at first there is nothing but darkness. if he continues trying to penetrate the gloom, a new pair of eyes gradually opens. some people think that these are the "eyes of imagination" those with more experience understand that this truly represents things seen, although those things are themselves totally false. as first the seer will perceive gray gloom; in subsequent experiments perhaps figures may appear with whom the seer may converse, and under whose guidance he may travel about. this "plane" being quite as large and varied as the material universe, one cannot describe it effectively; we must refer the reader to liber o and to equinox ii, pages 295 to 334. this "astral plane" has been described by homer in the od


ALEISTER CROWLEY SEPHER SEPHIROTH

d light of open day; cf. 9& 11) rw) limitless pws ny) ate hrb walled, fenced rdg that which cuts rbh the elders (deut. 21:19) mynqz melt, fuse qqz the crown of the ark; strange, foreign; border rz to grow great, multiply hbr demons; injurers myqyzm 208 feather hrb) a cistern rwb bowed rhg to make strife; contend hrg locusts hbr) to kill grh abominable )rz multitude bwr hole rx cedar zr) 209 chief seer or prophet (hence abra-melin) h)rb) reward, profit, prize hrg) to delay, tarry; behind (prep) rx) way xr) dispersed rzb sojourned, dwelt; whelp rwg oppressed brz ornament, splendour, honour; the supernal benignity; hadar (the hebrew version of the syriac hadad, gthe sun h, from the egyptian hadit; see 156& i.r.q. 994) rdh 210 adam primus: the first man (see 607) rhd) choice rxb pass on, fly x

good) wht palace of delight (referred to tiphareth) nwcr lkyh 412 beth: an house tyb new (ch) tdx white whorl nbl rmc the highest height nwyl( mwr a longing for hw)t 414 azoth, the fluid (initial and final in 3 tongues: a+ z (lat+ omega (grk+ tau (heb) twz) the limitless light rw) pws ny) meditation (ps. 49:4) twgh going forth (lit. masc. gwanderers h; cf. 770) my++w#m 415 the voice of the chief seer rbd h)rb) sister twx) the holy one; sodomite #wdqh work h#(m holy (ar)#ydq 416 the lesser light (luna) n+qh rw)mh thought, meditation rwhrh a pledge nwk#m 417 olive tyz an ark, box, chest hbyt shakanom: a title of tiphareth mwn)k# the red gleam (liber al 2:50) rwrhw 418 cheth: a fence; beast tyx boleskine: the house of the beast nyk#lwb abrahadabra: the word of the aeon given in liber al) r b

of the beast nyk#lwb abrahadabra: the word of the aeon given in liber al) r b) d) h) r b) 418= tyx )h tyb, the house of heh, because of i.z.q. 694; for h formeth k, but x formeth dwy: each= 20. thus is abrahadabra a key of the pentagram. also, by aiq bkr, it= 22; and 418= 19 22. 19= manifestation; it therefore manifests the 22 keys of r.o.t.a. the first meaning is rbd h)rb, the voice of the chief seer. it resolves into pentagram and hexagram as follows: 1st method. 5a a a dh a r b a b r forms 12 and 406 )wh and ht (406= wt, where ht= microprosopus, and )wh= macroprosopus. the arcanum is therefore that of the great work. 2nd method. 5a a a a a b r h d i b r here bhr= 207= rw) pws ny, etc, and rbd= voice( gthe vision and the voice h; thus showing, by yetziratic attribution, the three wands:


ALEISTER CROWLEY THE HEART OF THE MASTER

, and that he breaks up into flowers; but all things that live are assumed to the heart of the master" with that i cease to be myself at all: i am absorbed into the heart of the master get any book for free on: www.abika.com 8 his adorable essence, and my life is equally shed throughout the endless aeons of creation. ay- there is nothing separate any more at all; wherefore the vision faileth, the seer being one with the seen. ii. the voice. it is not given to flesh and blood, till they be seven times purged, purged through and through, to dwell in the sanctuary of the heart of the master. my fervour is exhausted; my faith fails; i fall from the rapture of passion that pours through the abyss of space. all things feel it; all things live by it; yet nothing that knows itself knows it as it i


ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

the minister of hoor-paar-kraat" the old comment 7. aiwass- see introduction. he is 78, mezla, the "influence" from the highest crown, and the number of cards in the tarot, rota, the all-embracing wheel. hoor-paar-kraat- see ii, 8. aiwass is called the minister of hoor-paar-kraat, the god of silence; for his word is the speech of the silence. the new comment aiwass is the name given by ouarda the seer as that of the intelligence communicating. see note to title. hoor-paar-kraat or harpocrates, the "babe in the egg of blue, is not merely the god of silence in a conventional sense. he represents the higher self, the holy guardian angel. the connexion is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see ii:8. he is the first letter of th

he blazing points with the stars of the firmament, with ideas, souls, etc. i perceived also that each star was connected by a ray of light with each other star. in the world of ideas, each thought possessed a necessary relation with each other thought; each such relation is of course a thought in itself; each such ray is itself a star. it is here that logical difficulty first presents itself. the seer has a direct perception of infinite series. logically, therefore, it would appear as if the entire space must be filled up with a homogeneous blaze of light. this however is not the case. the space is completely full; yet the monads which fill it are perfectly distinct. the ordinary reader might well exclaim that such statements exhibit symptoms of mental confusion. the subject demands more t


ALEISTER CROWLEY THE QABALAH

b, the house of h the pentagram; see idra zuta qadisha, 694. for h formeth k, but j formeth dwy. 73 both equal 20. note 4+ 1+ 8= 13, the 4 reduced to 1 through 8, the redeeming force; and 418= j= 8. by aiq bkr, abrahadabra= 1+ 2+ 2+ 1+ 5+ 1+ 4+ 1+ 2+ 2+ 1= 22. also 418= 22 19, manifestation. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voice of the chief seer. it resolves into pentagram and hexagram as follows (1) a r b b r a a a h a d [this is by taking the 5 middle letters] the pentagram is 12, awh, macroprosopus. the hexagram is 406, hta, microprosopus. thus it connotes the great work. note rba, initials of the supernals, ab, ben, ruach [this is by separating the one (aleph) from the many (diverse letters] a a a b a r h d a b r()2 hrb= 207, aur


ALEISTER CROWLEY EQ I 5

of the lord of the flowers! hush! hush! the young feet flush the marble! the temple's ablaze and ablush. hush! hush! softer crush the grape on the palate, the flower on the blossom, the dream on the sleeper, the bride on the bosom "the prophet" will she not deign, being drawn into the blush of dawn, to yield the promise, to unveil the lady of bliss and bale? i am old and blind; my vision hath the seer in derision. i would set my lips between those rose-tipped moons, just there where the deciduous green leaves the pearly rapture bare, 21 with its blue veins like rivulets jewelled with gentians and violets, wandering through fields of corn, under the first kiss of the morn in still and shimmering air "the queen of the dancers" no! no! the weird is woe. the law is this, most surely this! that

ha, the house of h the pentagram; see idra zuta gadisha, 694 "for h formeth k, but ch formeth ivd" both equal 20. note 4+ 1+ 8= 13, the 4 reduced to 1 through 8, the redeeming force; and 418= ch= 8. by aiq bkr abrahadabra= 1+ 2+ 2+ 1+ 5+ 1+ 4+ 1+ 2+ 2+ 1= 22. also 418= 22 x 19 manifestation. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voice of the chief seer. it resolves into pentagram and hexagram as follows- 116 a [this is by taking the 5 middle letters] r--b a the pentagram is 12, hva, macroprosopus\ h d the hexagram is 406, athh, microprosopus/ a-a b--r thus it connotes the great work/ a note abr, initials of the supernals, ab, ben, ruach (2) a [this is by separating the one (aleph) from the many (diverse letters] a a r h "the vision and the

o (by the "black magician" is here symbolised any person with the normal dualistic consciousness "ali sloper" 1907 "destroy him, or be he! that is enough; there is no more to say "konx om pax" 1907 "prostrate i wait upon thy will, mine angel, for this grace of union" ib "nothing is 139 but the intensity of bliss. being is blasted. that exists "aha" 1909 "all thoughts are evil. thought is two: the seer and the seen. eschew that supreme blasphemy, my son, remembering that god is one "aha" 1909 "in the astral visions the consciousness is hardly disturbed; in magical evocations it is intensely exalted; but it is still bound by its original conditions. the ego is still opposed to the non-ego. all true mystical phenomena contradict these conditions. in the first place, the ego and the non-ego un


ALEISTER CROWLEY EQ I 5

one was the speech, and the other the meaning. and the voice that was the speech was simply a roaring, one tremendous noise, like a mixture of thunder and water-falls and wild beasts and bands and artillery. and yet it was articulate, though i cannot tell you what a single word was. but the meaning of the voice- the second voice- was quite silent, and put the ideas directly into the brain of the seer, as if by touch. it is not certain whether the millstones and the sword-strokes that rained upon him were not these very sounds and ideas) the cry of the 24th aethyr, which is called nia an angel comes forward into the stone like a warrior clad in chain-armour. upon his head are plumes of gray, spread out like the fan of a peacock. about his feet a great army of scorpions and dogs, lions, ele

dance which is delight, there must needs be both the god and the adept. also the earth herself is a saint; and the sun and the moon dance upon her, torturing her with delight. this vision is not perfect. i am only in the outer court of the vision, because i have undertaken it in the service of the holy one, and must retain sense and speech. no recorded vision is perfect, of high visions, for the seer must keep either his physical organs or his memory in working order. and neither is capable. there is no bridge. one can only be conscious of one thing at a time, and as the consciousness moves nearer to the vision, it loses control of the physical and mental. even so, the body and the mind must be very perfect before anything can be done, or the energy of the vision may send the body into sp

bed: let there be a room furnished as for the ritual of passing through the tuat. and let the aspirant be clad in the robes of, and let him bear the insignia of his grade. and at the least he shall be a neophyte. three days and three nights shall he have been in the tomb, vigilant and fasting, for he shall sleep no longer than three hours at any one time, and he 7 no angel has been mentioned. the seer was lost to being. shall drink pure water, and eat little sweet cakes consecrated unto the moon, and fruits, and the eggs of the duck, or of the goose, or of the plover. and he shall be shut in, so that no man may break in upon his meditation. but in the last twelve hours he shall neither eat nor sleep. then shall he break his fast, eating rich food, and drinking sweet wines, and wines that f

rs of death, and he must understand the virtue of the sun and the wind, and of the worm that turneth the earth, and the stars that roof in the garden. and he must understand the separate nature and property of every flower, or how shall he tend his garden? and i said to him: concerning the vision and the voice, i would know if these things be of the essence of the aethyr, or of the essence of the seer. and he answers: it is of the essence of him that is called nemo, combined with essence of the aethyr, for from 80 the 1st aethyr to the 15th aethyr, there is no vision and no voice, save for him that is called nemo. and he that seeketh the vision and the voice therein is led away by dog-faced demons that show no sign of truth, seducing from the sacred mysteries, unless his name be nemo. and

e aethyrs not the order of the tree of life. and only in a few places do they coincide. 86 but the knowledge of the aethyrs is deeper than the knowledge of the sephiroth, for that in the aethyrs is the knowledge of the aeons, and of theta epsilon lambda eta mu alpha .13 and to each shall it be given according to his capacity (he has been saying certain secret things to the unconscious mind of the seer, of a personal nature) now a voice comes from without: and lo! i saw you to the end. 12 (i think the trouble with these people was, that they wanted to substitute the blood of someone else for their own blood, because they wanted to keep their personalities) 13 weh note: this is exactly the case in merkabah qabalah. these visions of crowley's are beyond the sephiroth as are the visions of the

nd behind them is their meteor- artillery. they that sit upon the elephants are armed with the thunderbolt of zeus. now in all that host there is no motion. yet they are not resting upon their arms, but tense and vigilant. and between them and me is the god shu, whom before i did not see, because his force filleth the whole aethyr. and indeed he is not visible in his form. nor does he come to the seer through any of the senses; he is understood, rather than expressed. i perceive that all this army is defended by fortresses, nine mighty towers of iron upon the frontier of the aethyr. each tower is filled with warriors in silver armour. it is impossible to describe the feeling of tension; they are like oarsmen waiting for the gun. i perceive that an angel is standing on either side of me; na

s, and the only way that i can express it is by saying that the universe was shaken. but the universe was "not" shaken. and that is the exact truth; so that the rational mind which is interpreting these spiritual things is offended; but, being trained to obey, it setteth down that which it doth not understand. for the rational mind indeed reasoneth, but never attaineth unto understanding; but the seer is of them that understand. and the angel saith: behold, he hath established his mercy and his might, and unto his might is added victory, and unto his mercy is added splendour. and all these things hath he ordered in beauty, and he hath set them firmly upon the eternal rock, and therefrom he hath suspended his kingdom as one pearl that 90 is set in a jewel of threescore pearls and twelve. an

p of blood is an attachment to the images of mortal life, the sensoria and that derived from it in the mind. to pass choronzon one must abandon interpretation and identity of the elements of the vision. such an ecstasy of anguish racks me that i cannot give it voice, yet i know it is but as the anguish of gethsemane. and that is the last word of the aethyr. the outposts are passed, and before the seer extends the outermost abyss. i am returned. bou-saada "december" 5, 1909. 10.10-11.35 p.m. in nomine babalon amen. restriction unto choronzon. the tenth aethyr is called zax. this aethyr being accurs d, and the seer forewarned, he taketh these precautions for the scribe. first let the scribe be seated in the centre of the circle in the desert sand, and let the circle be fortified by the holy

cribe. first let the scribe be seated in the centre of the circle in the desert sand, and let the circle be fortified by the holy names of god- tetragrammaton and shaddai el chai and ararita. and let the demon be invoked within a triangle, wherein is inscribed the name of choronzon, and about it let him write anaphaxeton- anaphaneton- primeumaton, and in the angles mi-ca-el: and at each angle the seer shall slay a pigeon, and having done this, let him retire to a secret place, where is neither sight nor hearing, and sit within his black robe, secretly invoking the aethyr. and let the scribe perform the banishing rituals of the pentagram and hexagram, and let him call upon the holy names of god, and say the exorcism of honorius, and let him beseech protection and help of the most high. and

voking the aethyr. and let the scribe perform the banishing rituals of the pentagram and hexagram, and let him call upon the holy names of god, and say the exorcism of honorius, and let him beseech protection and help of the most high. and let him be furnished with the magick dagger, and let him strike fearlessly at anything that may seek to break through the circle, were it the appearance of the seer himself. and if the demon pass out of the triangle, let him threaten him with the dagger, and command him to return. and let him beware lest he himself lean beyond the circle. and 92 since he reverenceth the person of the seer as his teacher, let the seer bind him with a great oath to do this. now, then, the seer being entered within the triangle, let him take the victims and cut their throat


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. small quantities of charas find their way from thibet into british and native garhwal, and a little is prepared in simla and kashmir; while other sources are nepal and the hill districts of almora and garhwal. in preparing nepal charas, the ganja-plant is squeezed between the palms of the hands, and the sticky 237 resinous substance scraped off "momea" black wax-like cakes, valued at rs. 10 per seer, and "shahjehani" sticks containing portions of leaf, valued at rs. 3 per seer, are the two kinds of nepal charas, a few maunds being exported annually to lucknow and cawnpore. no charas is made in the plains of india, except a small quantity in gwalior, the bengal ganja yielding no charas in all the handling it undergoes in the process of perparation- thus emphasising the fact that the intox


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knowledge acquired by p. at this time, as we shall find in a subsequent chapter, was gained by his workings with fras. c.s, v.n. and i.a; and so ardent was he in his search after knowledge that he even went so far as to invoke mercury by obtaining access to and copying the 5= 6 rituals and knowledges belonging to fra. f.l, saying to himself "all for knowledge, even life, even honour, all" 294 the seer it is not to be wondered that the magic strain to which p. had been placed during the last seven months should have long since blossomed into flowers of weird and wonderful beauty. and so we find, as far back as the beginning of november 1899, the commencement of a series of extraordinary visions as wild and involved as many of those of blake or st. francis. but before entering upon these vis

poet's keener than those of a cheesemonger, for he can see beauty in a ripe stilton whilst the latter can only see two-and- sixpence a pound. a true vision is to awakenment as awakenment is to a dream; and a perfectly clear co-ordinate vision is so nearly perfect a reality that words cannot be found in which to translate it, yet it must not be forgotten that its truth ceases on the return of the seer to the material plane. the seer is therefore the only judge of his visions, for they belong to a world in which he is absolute king, and to 300 describe them to one who lives in another world is like talking dutch to a spaniard. our business then is, to construct if possible a universal language. this the rituals of the golden dawn and the study of the qabalah did for p, and when we talk of q

a silver-moss rugged hill. and on its summit was there built a circular temple, fashioned of burnished silver, domed and surmounted with a crescent. and for some reason unknown to me, the sight 33 many of these visions were carried out with frater c. s. 34 weh note: this was experienced on monday, nov. 15th, 1889 e.v. 35 a circle was first drawn, as in many invocations, in the centre of which the seer stood. 36 the robes of the neophyte in the 0= 0 ritual of the g. d. of the crescent made me tremble so that i durst not enter; and when my guide, who was still with me, saw that i was seized with a great fear, he comforted me, bidding me be of good courage, so with him i entered. before us in the very centre of the temple there sat a woman whose countenance was bright as the essence of many m

ciousness; but he shall receive this reflection, tinctured much by his own nature; and therefore to an extent "untrue" because his united consciousnesses have not been able to focus along the thought-ray at the circumference of the sphere of sensation or m. m. of the u. and this is the reason why there are so many and multifarious errors in untrained spirit visions: for the untrained skryer("i.e, seer- even supposing him free from the delusions of obsession,41 doth not know or understand how to unite his consciousness: still less what are the correspondences and harmonies between his sphere of sensation and the universe- the macrocosmus. the art of skrying is further explained in a g. d. manuscript entitled "of travelling in the spirit vision" in which this particular form of gaining conta


ALEISTER CROWLEY EQUINOX EQ I 2

y is brought to his mind. in other words, the whole magical apparatus and ritual is a complex system of mnemonics [the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings correspond to particular lineal figures, divine names &c. and are controlled by them. as to the possibility of producing results external to the mind of the seer("objective" in the ordinary common sense acceptation of the term) we are here silent] 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are: 16 (1) assumption of god-forms (2) vibration of divine names (3) rituals of "banishing" and "invoking. these, at least, should be completely mastered before the dangero

efinger to his lips. then let him "awake" by a well-defined act of will, and soberly and accurately record his experiences. it may be added that this apparently complicated experiment is perfectly easy to perform. it is best to learn by "travelling" with a person already experienced in the matter. two or three experiments will suffice to render the student confident and even expert. see also "the seer, pp. 295-333. vi 1. the previous experiment has little value, and leads to few results of importance. but it is susceptible of a development which merges into a form of dharana- concentration- and as such may lead to the very highest ends. the principal use of the practice in the last chapter is to familiarise the student with every kind of obstacle and every kind of delusion, so that he may


ALEISTER CROWLEY EQUINOX EQ I 3 3

face to this book deserves a better subject than dr. thomas smith's "life of john dee" which is as dreary dull as a life crammed so full of incidents could be made. in fact, if dr. smith had collected all dr. dee's washing bills and printed them in hebrew, the result would scarcely have been more oppressive; anyhow it would have been as 312 interesting to read of how many handkerchiefs the famous seer used when he had a cold as to ponder over the platitudes of this rheumy old leech. never since reading "bothwell" and "who's who" have we read such ponderous and pedantic pedagogics. the translator in his preface informs us that moses and solomon were adepts; verily hast thou spoke, but thou, wm. alexr. ayton, art greater than either, to have survived such a leaden task as this of putting dr

the purple- throated thunder? o thou silver sword of lightning! thou who rippest out the fire-bolt from the storm-cloud, as a sorcerer teareth the heart from a black kid! o how can i possess thee as the dome of the skies, so that i may fix the keystone of my reason in the arch of thy forehead? 5. o what art thou, o god my god, thou amber-scal'd one whose eyes are set on columns? o thou sightless seer of all things! thou spearless warrior who urgest on thy steeds and blindest the outer edge of darkness with thy glory! o how can i grasp the whirling wheels of thy splendour, and yet be not smitten into death by the hurtling fury of thy chariot? 6. o what art thou, o god my god, thou red fire-fang that gnawest the blue limbs of night? o thou devouring breath of flame! thou illimitable ocean o


ALEISTER CROWLEY EQUINOX EQ I 3

we silence gun by gun. at last the fiercest of the fray is past; the circling hills are ours. the attack is over, save for the rare crack, long dropping shots from hidden forts_ so is it with our thoughts! olympas. the hostile thoughts, the evil things! they hover on majestic wings, like vultures waiting for a man to drop from the slave-caravan! marsyas. all thoughts are evil. thought is two: the seer and the seen. eschew that supreme blasphemy, my son, remembering that god is one. olympas. god is a thought! marsyas. the "thought" of god is but a shattered emerod: a plague, an idol, a delusion, blasphemy, schism, and confusion! olympas. banish my one high thought? the night indeed were starless. marsyas. very right! but that impalpable inane 22 is the condition of success; even as earth li

136 its attainment, little by little from the knowledge he has obtained will he learn to extract that subtle understanding which will enable him to construct such symbols of strength, such appliances of power, such exercises of will and imagination, that by their balanced, chaste and sober use, he must succeed if he will to do so. so we see, it matters very little whether the aspirant, truly the seer, cry "yea" or "nay" so long as he do so with a "will" a "will" that will beget a sorcery within the cry; for as levi says "the intelligence which denies, invariably affirms something, since it is asserting its liberty" let us now inquire what this liberty is, but above all, whatever we write "be not satisfied with what we tell you; and act for yourself" and, if you act with daring and courage


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d yet when the work was completed, magnificent though it was, there was no god yet found to indwell it. it was indeed but an empty house. though we have now arrived at this turning point, it will be necessary before we review the contents of this chapter to narrate the events from the present date- march 1902, down to the 11th of august 1903; when, by the chance (destined) meeting with ouarda the seer, he was eventually enabled to set in motion the great power he had gained, and by wrestling with the deity, as jacob wrestled with the angel by the ford of jabbok, see god face to face and live. for a space of nearly six months p. and d. a. journeyed amongst the vast mountains beyond cashmir, and through during this period no record of his meditations has been preserved, time was not idled aw

g the story to his friend h. l. he asked him if he knew of any reliable clairvoyant. h. l. replied that he did, and that there was such a person at that very time in paris known as the sibyl, his own "belle amie" that night they called on her; and from her p. discovered, for he led her in the spirit, the following remarkable facts. the vision at first was of little importance, then by degrees the seer was let to a house which p. at once recognized as that in which d.d.c.f. lived. he entered one of the rooms, which he also at once recognized but curious to say, instead of finding d.d.c.f. and v.n.r. there he found theo and mrs. horos. mr. horos (m.s.r) incarnated in the body of v.n.r. and mrs. horos (s.v.a) in that of d.d.c.f. their 176 bodies were in prison; but their spirits were in the h

the only analytical table of this character we know of, and must prove of very great use to investigator and aspirant alike. the character of breaks 1. primary centres. 278 not understood. 279 om tat sat aum. 280 30. 15. 60. 281 this meeting with h. l, though of no importance in itself, led to cone of the most important happenings in p.'s life; for it was through him that he again met ouarda the seer, as we shall see at a later date. the senses. 2. secondary. these seem to assume a morbid activity as soon as the primaries are stilled. their character is that of the shorter kind of memory. events of the day, etc. 3. tertiary. partake of the character of "reverie" very tempting and insidious. 4. quaternary. are closely connected with the control centre itself. their nature is "how well i'm

see! there he goes, the bastard of a swine. hasten, and catch him" but the good man went with melancholy pace and sad intent unto the burying-ground without the wall; and there he sat, stern and funereal, wrapped in deep thought from any outward sense, a monument of earnest patience "sire (a disciple dared at length to say "that wicked person took another way "wide is the desert" said the saintly seer "but this is certain, that he must come here" aleister crowley. 291 shelley. by francis thompson. with an introduction by the rt. hon. george wyndham. burns and oates. we would rather not refer to the rt. hon. george wyndham in a paper of this character. let us deal with francis thompson. had he no friend to burn this manuscript? to save him from blackening his own memory in this way? we were


ALEISTER CROWLEY EQUINOX EQ I 4

othing, who would smite the worlds to peace, save that so she would perish, and cannot, for that she is a goddess silent and immortal, utterly immortal in the gods' eternal darkness" and the first voice cried "oh, that we might perish, and become as pearls of blackness on the breast of the silence, lending the waste places of the world our darkness, that the vision might burst in the brain of the seer, and we be formed anew, and reborn in the light world" but the other voice was silent, and the noise of waters swept me back into the world, and i lay asleep on a hill-side. bearing for evermore the heart of a goddess, and the brain of a man, and the wings of the morning clipped by the shears of the silence; so must i wander lonely, nor know of the light till i enter into the darkness. omnia

n desire is quenched, and he is himself his own desire, separate from desire and from distress. then the father is no longer father, the mother no longer mother, the worlds no longer worlds, the gods no longer gods, the vedas no longer vedas. this is his supreme goal. as theory alone cannot for ever satisfy man's mind in the solution of the life-riddle, so also when once the seeker has become the seer, when once actual living men have attained and become adepts, their methods of attainment cannot for long remain entirely hidden.30 and either from their teachings directly, or from those of their disciples, we find in india 62 sprouting up from the roots of the older upanishads two great systems of practical philosophy: 1. the attainment by sanny sa. 2. the attainment by yoga. the first seek

ctible, on account of it being uncreatable, and which knows no dissatisfaction. 68 every child is aware that the mind possesses a power known as the reflective faculty. we hear ourselves talk; and we stand apart and see ourselves work and think. we stand aside from ourselves and anxiously or fearlessly watch and criticize our lives. there are two persons in us- the thinker (or the worker) and the seer. the unwinding of the hoodwink from the eyes of the seer, for in most men the seer in, like a mummy, wrapped in the countless rags of thought, is what yoga purposes to do: in other words to accomplish no less a task than the mastering of the forces of the universe, the surrender of the gross vibrations of the external world to the finer vibrations of the internal, and then to become one with

e hoodwink from the eyes of the seer, for in most men the seer in, like a mummy, wrapped in the countless rags of thought, is what yoga purposes to do: in other words to accomplish no less a task than the mastering of the forces of the universe, the surrender of the gross vibrations of the external world to the finer vibrations of the internal, and then to become one with the subtle vibrator- the seer himself. we have mentioned the six chief systems of yoga, and now before entering upon what for us at present must be the two most important of them- namely, hatha yoga and raja yoga, we intend, as briefly as possible, to explain the remaining four, and also the necessary conditions under which all methods of yoga should be practised. gana yoga. union through knowledge. gana yoga is that yoga

ually devotes himself to some special deity, every action of his life being done in honour and glory of this deity, and, as vivek nanda tells us "he has not to suppress any single one of his emotions, he only strives to intensify them and direct them to god" thus, if he devoted himself to shiva, he must reflect in his life to his utmost the life of shiva; if to shakti the life of shakti, unto the seer and the seen become one in he mystic union of attainment. 72 of bhakta yoga the "n rada s tra" says: 58. love (bhakti) is easier than other methods. 59. being self-evident it does not depend on other truths. 60. and from being of the nature of peace and supreme bliss.47 this exquisite little s tra commences: 43 see vivek nanda's "bhakti-yoga" pp. 62-68. 44 deussen "the upanishads" p. 390. 45

e wine of iacchus. the question of chastity is again one of those which rest on temperament and not on dogma. it is curious that the astute vivek nanda should have fallen into this man-trap. 63 swami vivek nanda "raja yoga" p. 45. 64 the bhagavad-g ta, vi, 16, 17. 65 or more correctly as the buddhist puts its- skilfulness and unskilfulness. 66 "konx om pax" by a. crowley, pp. 62, 63. fault is the seer's and not in the thing seen, and that the seer is still in an unbalanced state. never forget blake's words "those who restrain desire do so because theirs is weak enough to be restrained; and the restrainer or reason usurps its place and governs the unwilling."67 do not restrain your desires, but equilibrate them, for "he who desires but acts not, breeds pestilence."68 verily "arise, and drin

orrect as can be expected from so short a visit. the conversation was subsequently verified by letter, and also again when they met several years later. 167 he resolved the hb:shin of hb:shin operation into seven parts. 168 the hb:shin of hb:shin operation, see also the magical invocation of the higher genius: chapter "the sorcerer" and liber o iii the equinox, vol. i, no. 2. 169 see chapter "the seer" also liber o v the equinox, vol. 1, no. 2. 170 the invocation of the guardian angel under the form of a talisman "how to draw it" draw the name hb:yod hb:nun hb:dalet hb:aleph as follows: hb:aleph= a winged crown radiating white brilliance. hb:dalet= the head and neck of a beautiful woman with a stern and fixed expression, and hair long dark and waving (malkuth) hb:nun= the arms and hands, w


ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

re will be accomplished. here lies the reason for the emphasis laid on the necessity for building pure, refined physical vehicles. the more refined and rarefied the form, the better a receiver of prana will it be, and the less will be the resistance found to the uprising of kundalini at the appointed time. coarse matter and crude immature physical bodies are a menace to the occultist, and no true seer will be found with a body of a gross quality. the dangers of disruption are too great, and the menace of disintegration by fire too awful. once in the history of the race (in lemurian days) this was seen in the destruction of the race and the continents by means of fire.45(41) the guides of the race at that time availed themselves of just this very thing to bring about the finish of an inadeq

le anent the sequential order of the development of the physical head centres, and the vitalisation of the force centres. this process is incident upon many things, such as the ray upon which the monad may be found, and the nature of the development in the past incarnations. nature, in all departments of her corporate life, parallels her efforts, and overlaps her various processes, and it takes a seer of vast wisdom and experience to state exactly the stage at which any particular unit of the human family may be. he that is wise always refrains from assertion until he knows. let us now consider: b. the construction, vitalisation, and actuating of the thought form. the ego, having brought about a condition of receptivity, or of recognition in the physical brain of the man, and having drawn

nsciousness of the cosmic physical plane, and beyond that of the planetary logoi. it is the consciousness and knowledge of a solar logos. to the occult student, who has developed the power of the inner vision, the vault of heaven can therefore be seen as a blazing fire of light, and the stars as focal points of flame from which radiate streams of dynamic energy. darkness is light to the illumined seer, and the secret of the heavens can be read and expressed in terms of force currents, energy centres, and dynamic fiery systemic peripheries. 4. the law of radiation. it will be found that more time will be given to this expression of divine activity than to any other in this section, as it is the one of the most practical utility. this law of radiation is one that is beginning to be recognise

lcome hypothesis. scientists have not yet admitted into their calculations the fact that our solar system is revolving around a cosmic centre along with six other constellations of even greater magnitude in the majority of cases than ours, only one being approximately of the same magnitude as our solar system. this cosmic centre in turn forms part of a great wheel till to the eye of the illumined seer the entire vault of heaven is seen to be in motion. all the constellations, viewing them as a whole, are impelled in one direction. the old commentary expresses this obscure truth as follows "the one wheel turns. one turn alone is made, and every sphere, and suns of all degrees, follow its course. the night of time is lost in it, and kalpas measure less than seconds in the little day of man

earance, or that which veils the reality, is contacted and known when we see with the eye of the soul, the eye of shiva, and the true colour14(279) is contacted after the fifth kingdom has been passed through, and group consciousness is merging in that of the divine. students will, therefore, note that the monadic cosmic wheel can be visioned in terms of "true colour" and is seen by the illumined seer as the combined blending of the primary colours of the three solar systems. the monadic systemic wheel, which concerns this solar system alone, is distinguished by being the totality of the seven colours of the seven heavenly men, and from the vision of the adept of the fifth initiation is the sumtotal of the primary colours of the egoic groups of the differing planetary schemes. the monadic

concerns this solar system alone, is distinguished by being the totality of the seven colours of the seven heavenly men, and from the vision of the adept of the fifth initiation is the sumtotal of the primary colours of the egoic groups of the differing planetary schemes. the monadic planetary wheel, which concerns the particular group of monads incarnating in a particular scheme, is seen by the seer as the blending of egoic groups, but with the difference that the colour is a dual one, and the colouring of the personality ray of the incarnating ego is also seen. the egoic cycle, or the turning of the wheel of the incarnating ego, is of the most practical interest to man, and has already been somewhat dealt with. for purposes of clarity and elucidation, this wheel may also be seen as turn

of the interplay of these two if the student can picture those wheels in activity, if he can visualise all parts of the wheel as composed of lesser living wheels, and if he can work into his picture a hint of the interplay of all these fiery essences, coloured with certain predominant hues, he will become aware of conditions, and see before him a picture which is ever apparent to the illuminated seer. if, before doing this, he can vision the whole of the systemic wheel as in a constant state of circulation, in which the tiny lesser lives are impelled by the force of the central solar life to pass throughout the extent of the wheel so that they come in contact with all parts of the wheel, and are impressed by all the varying types of "power-substance" then the general nature of the method

d tier of petals when in activity; this second tier is peculiarly instinctive with the life and quality of the manasaputra in manifestation. the second tier of petals in any egoic lotus is the one that gives us the key to the nature of the solar angel, just as the outer tier is to the inner vision of the adept a clue to the point in evolution of the personality. by looking at the egoic lotus, the seer can tell the nature of the: personal self through the condition of the atomic triangle, and the outer tier of petals. higher self, through the colour and arrangement of the central tier of petals. this tier gives the "family" of the solar angel through the arrangement of atomic lives which form the petals, and the circulation of the streams of forces in those petals. monad, through the inner

the lowest part of the solar sphere and then mount upwards, coming into opposition therefore with the stream of downpouring energy. this stream of force is called "lunar" force for lack of a better term. they form the body of the raja lord of each of the planes, and are governed by the law of economy. all these streams of energy form geometrical designs of great beauty to the eye of the initiated seer. we have the transverse and bisecting lines, the seven lines of force which form the planes, and the seven spiralling lines, thus forming lines of systemic latitude and longitude, and their interplay and interaction produce a whole of wondrous beauty and design. when these are visualised in colour, and seen in their true radiance, it will be realised that the point of attainment of our solar

ions incurred in the dim and distant kalpas which antedate the triplicity of solar systems which we can dimly vision, and it is the "father of light (in a cosmic connotation) pouring himself out for that which binds him and which it is his dharma to lift up to his throne. it is not possible to picture the revelation of the love of the solar logos as it reveals itself to the eye of the illuminated seer, nor to show the nature of the cosmic lord of sacrifice as he limits himself in order to save. at each step along the path, the extent of that love and sacrifice is opened up as the disciple knows himself to be in tiny measure also a lord of sacrifice and love. it can only be appreciated as the two inner rows of egoic petals are unfolded; knowledge would not reveal it, and it is only as a man


ALICE A BAILEY05 THE LIGHT OF THE SOUL

mic mental thought forms, and it is only as this "form-taking" is controlled and the tumult of the lower nature stilled that it becomes possible for the inner ruling entity to liberate himself from thraldom and impose his vibration upon the lower modifications. this is achieved through concentration the concentrated effort of the soul to hold steadily the position of observer, or perceiver and of seer. when he can do this the lower "spectacle" of the rapidly changing forms of thought and desire fades away, and the realm of the soul, the true field of soul knowledge, can be seen and contacted. 5. the mind states are five, and are subject to pleasure or pain; they are painful or not painful. in the original the word "pleasure" does not occur; the thought conveyed is more technical, and is us

s solves the mystery of the "makara" and treads the way of the kumaras. herein lies a hint to the more advanced students of this science as to the esoteric problem of the makara, hinted at in the "secret doctrine" by h. p. blavatsky. 6. these modifications (activities) are correct knowledge, incorrect knowledge, fancy, passivity (sleep) and memory. there exists a vast field of knowledge which the seer must cognise at some time or another. it is generally conceded among occult psychologists, that there are three modes of apprehension: 1. direct cognition through the avenue of the senses, each sense, when in use, putting its user into contact with a distinct range of vibrations, demonstrating as form manifestations. 2. deduction or inference, the use by the cogniser of the reasoning powers o

f the senses, each sense, when in use, putting its user into contact with a distinct range of vibrations, demonstrating as form manifestations. 2. deduction or inference, the use by the cogniser of the reasoning powers of the mind in relation to that not directly perceived. this is, for the occult student, the use of the law of correspondences or of analogy. 3. the direct cognition of the yogi or seer, centered in the consciousness of the self, the ego on its own plane. this is achieved through the right use of the mind as an organ of vision and transmission. patanjali says "the seer is pure knowledge (gnosis. though pure he looks upon the presented idea through the medium of the mind" book ii. sutra 20. deduction is not a sure method of ascertaining knowledge and the other modifications r

f a new field of knowledge, though as yet he knows not what it is. he ascertains that there is a world which cannot be known through the medium of the five senses but which the right use of the organ of the mind will reveal. he gets a perception of what may lie back of the words found in a later sutra as translated by charles johnston, which expresses this thought in particularly clear terms "the seer is pure vision. he looks out through the vesture of the mind (book ii. sutra 20- 25- the light of the soul copyright 1998 lucis trust the preceding sutra dealt with what may be called meditation with seed or with an object; this sutra suggests the next stage, meditation without seed or without that which the physical brain would recognise as an object. it might be of value here if the six sta

lt of mental activity, and not of astral sight. frequently these visions have a quality of prevision. these four types of vision are the cause of wrong perception and will only produce illusion and error until that time when the higher forms of vision, enumerated below, supersede them. these higher forms of sight include the others. 5. pure vision. this is spoken of by patanjali in the words "the seer is pure knowledge (gnosis. though pure, he looks upon the presented idea through the medium of the mind (book ii, sutra 20) the words "pure knowledge" have been translated "pure vision" this vision is the faculty of the soul which is pure knowledge, and is manifest when the soul uses the mind as its instrument of vision. charles johnston translates the same sutra as follows "the seer is pure

s as far a road to travel to embrace the consciousness of the minutest of all god's manifestations as it is to embrace the greatest, a solar system. nevertheless, in all these ranges of consciousness, the method of mastery is the same perfectly concentrated meditation, leading to perfected power over the mind. the mind is so constituted that it serves the purpose of both a telescope, bringing the seer into touch with the macrocosm, and a microscope bringing him into touch also with the minutest atom. 41. to him whose vrittis (modifications of the substance of the mind) are entirely controlled there eventuates a state of identity with, and similarity to, that which is realised. the knower, knowledge and the field of knowledge become one, just as the crystal takes to itself the colours of th

test atom. 41. to him whose vrittis (modifications of the substance of the mind) are entirely controlled there eventuates a state of identity with, and similarity to, that which is realised. the knower, knowledge and the field of knowledge become one, just as the crystal takes to itself the colours of that which is reflected in it. this sutra grows naturally out of the previous one. the perfected seer in his consciousness embraces the entire field of knowledge, from the standpoint of onlooker or perceiver and from the standpoint of identification. he is one with the atom of substance, he is able to cognize the- 55- the light of the soul copyright 1998 lucis trust minutest universe; he is one with the solar system, the vastest universe he is permitted to cognize in this greater cycle. his s

e lost sight of and only spirit be known. both feeling and mind will- 60- the light of the soul copyright 1998 lucis trust then be transcended and only god himself be seen; the lower vibrations will no longer be sensed; colour will no longer be seen; only light will be known; vision will be lost sight of, and the sound or word will alone be heard. the "eye of shiva" will be left and with that the seer will identify himself. in the above fourfold elimination, the stages of realization are hinted at those stages which lead a man out of the world of form into the realm of the formless. students will find it interesting to compare the four stages whereby "seeded meditation" progresses, with the four above. it might be pointed out also that in any meditation wherein consciousness is recognized

ded, carries us into a state for which we have no adequate terminology. the yogi of the east applies the word samadhi to that state of consciousness wherein the world in which the spiritual man functions and the formless levels or planes of our solar system are contacted, seen and known. the field of knowledge of the three worlds, the realm of maya and of illusion, can be contacted at will by the seer using the instrument provided for him, but a new world opens up in which he sees his consciousness as one with all other energies, or conscious expressions of divine life. the last veil of illusion is withdrawn, the great heresy of separateness is seen in its true nature, and the seer can say with christ "neither pray i for these alone, but for them also which shall believe on me through thei

ing effects) which must be warded off. 18. that which is perceived has three qualities, sattva, rajas and tamas (rhythm, mobility and inertia; it consists of the elements and the sense organs. the use of these produces experience and eventual liberation. 19. the divisions of the gunas (or qualities of matter) are fourfold; the specific, the non-specific, the indicated and the untouchable. 20. the seer is pure knowledge (gnosis. though pure, he looks upon the presented idea through the medium of the mind. 21. all that is exists for the sake of the soul. 22. in the case of the man who has achieved yoga (or union) the objective universe has ceased to be. yet it existeth still for those who are not yet free. 23. the association of the soul with the mind and thus with that which the mind percei


ALICE A BAILEY07 FROM INTELLECT TO INTUITION

mystic, as we have earlier seen, senses divine realities, contacts (from the heights of his aspiration) the mystical vision, and longs ceaselessly for the constant repetition of the ecstatic state to which his prayer, adoration and worship have raised him. he is usually quite unable to repeat this initiation at will. p re poulain in des gr ces d'oraison holds that no state is mystical unless the seer is unable to produce it himself. in meditation, the reverse is the case, and through knowledge and understanding, the illuminated man is able to enter at will into the kingdom of the soul, and to participate intelligently in its life and states of consciousness. one method involves the emotional nature and is based on belief in a god who can give. the other involves the mental nature and is b

n immediate 'assent) that everything is atma."10(122) the yogi, or the one who has achieved union (for yoga is the science of union) knows himself as he is in reality. he finds, when ignorance gives place to transcendental awareness, that he is identified with brahma, the eternal cause, the one and the alone. he knows himself to be, past all controversy, god god immanent and god transcendent. the seer goes on to tell us that "he is 'the supreme brahma which is eternal, pure, free, alone (in its absolute perfection, incessantly filled with beatitude, without duality (unconditioned) principle of all existence, knowing (without this knowledge implying any distinction of subject and object, which would be contrary to 'non-duality, and without end "he is brahma, by which all things are illumine


ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ism of the heart, the throat, and the eye constituting part of the inner structure which he must learn to use has to be mastered and consciously employed by him before any true creative work is possible. when i use the words 'creative work' i am speaking esoterically and am not referring to the valuable work done by the artists of the world in their many lines of expression. their efforts, to the seer, are indicative of an inner stirring, of an inner co-ordination and a motivated activity which will lead to true esoteric endeavour and to creative work on the subtler planes. i am assuming in the student an elementary knowledge of the vital body and of its force centres and i am assuming that these seven centres or lotuses have, theoretically, a place in his imagination. i use the word imagi

eath be inaugurated. let it cease to be the one thing we cannot control and which inevitably defeats us and let us begin to control our passing over to the other side, and to understand somewhat the technique of transition. before i take up this subject in greater detail i would like to make reference to the "web in the brain, which is intact for the majority but is non-existent for the illumined seer. in the human body, as you know, we have an underlying, interpenetrating vital body which is the counterpart of the physical, which is larger than the physical and which we call the etheric body or double. it is an energy body and is composed of force centres and nadis or force threads. these underlie or are the counterparts of the nervous apparatus the nerves and the nerve ganglia. in two pl


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

rt to synchronise effort does not relate so much to the time element as to unity of intent and of purpose- 14- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust there is to be found today in the realm of the intuition much of wonder; this can be contacted. it is now the privilege of the race to contact that "raincloud of knowable things" to which the ancient seer patanjali refers in his fourth book; the race, through its many aspirants, can today precipitate this "raincloud" so that the brains of men everywhere can register the contact. hitherto this has been the privilege of the illumined and rare seer. in this way the new age will be ushered in and the new knowledge will enter into the minds of humanity. this can be practically demonstrated if those

the cosmic christ. 3. the higher realisation of unity follows upon this sense of duality, and in this final stage the sense of being soul and body is lost. the consciousness identifies itself with the indwelling life of the planet and of the solar system. when this happens, there is the registering of a state of being which lies beyond word, mind and form expression of any kind. the great jewish seer sought to convey these three stages in the words, i am that i am. he thus expressed them tritely and succinctly and adequately, had we but the development to know it. the third (however understood) defies expression, and hints at a fourth type of realisation which is that of deity itself, about which it profits us not to speculate. 2. life-quality -appearance in our study of the rays it must

er into the glory of god. if you could enter into the attractive and the repulsive consciousness of a piece of iron or lead, you would see revealed the complete story of evolution. if you could study the hidden processes which go on under the influence of fire, you would enter into the secret of initiation. when the day comes when the history of the mineral kingdom can be grasped by the illumined seer, he will then see the long road that the diamond has travelled, and by analogy the long road that all sons of god traverse, governed by the same laws and unfolding the same consciousness. the seventh ray, when manifesting on the seventh plane (as is now the case, is peculiarly potent, and its effect upon the mineral kingdom is consequently dynamically felt. if it is true that there is only on


ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

nd of the knowledge of the son of god, unto a perfect man, unto the measure of the stature of the fullness of christ."23 initiation is therefore a graded and realised series of expansions of consciousness, a steadily increasing awareness of divinity and of all its implications. many so-called initiates today believe themselves to have reached this status because some occult leader or some psychic seer has told them that it is so; yet within themselves they know nothing of the process whereby they can pass (as masonry teaches) through that mysterious door, between the two great pillars, in their search- 18- from bethlehem to calvary copyright 1998 lucis trust for light; they have no conscious knowledge of that self-initiated programme which has to be followed in full waking consciousness, b

w the vision of a world wherein there could be no duality but only unity, and from his efforts to bring that future world into being he could not be swerved. where this vision exists, lesser values and smaller issues cannot hold the ardent heart. where the whole as a possibility is grasped, the part falls into its rightful place. where the purpose of god stands clearly revealed to the mind of the seer, the lesser ends or motives, and the tiny wishes and desires for and of the personal self fade out of the picture. at the end of the road of evolution lies the consummation, the kingdom of god, not the kingdoms of the world. they are parts of a future whole, and will be later welded into a spiritual synthesis. but that kingdom, as we shall see in our final chapter, when we sum up the results

s have become active, revealing the inner world of beauty and truth, there will come to the mystic a realisation of a subjective world whose characteristics are light, radiance, beauty and indescribable wonder. all the mystical writings are attempts to describe this world to which the mystics seem to have access, with its forms varying according to the period, race and point of development of the seer. we know only that the divine stands revealed, while the outer form which has veiled and hidden it dissolves, or is so transformed that only the inner reality is registered. the temperament and tendencies of the mystic his own innate quality have also much to do with his description of what he sees. however, all are agreed on the essentially transcendent nature of the experience, and convince


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

hich it is the outer appearance. but we have today largely exhausted our interest in the tangible symbol, and are searching again as a race for that which the outer world of appearance is intended to express. much is heard today of the new age, of the coming revelation, of the imminent leap forward into an intuitive recognition of that which has hitherto been only dimly sensed by the mystics, the seer, the inspired poet, the intuitive scientist and the occult investigator who is not too preoccupied with the technicalities and the academic activities of the lower mind. but one thing is oft forgotten in the great expectancy. there is no need for too great an upward straining or too intense an outward looking, to use terms which the usual limited point of view can grasp. that which is to be r

is is in reality the recognition of the radiance of the magnetic field, established between the pituitary body and the pineal gland (as expressions of the head and the ajna centres. this radiance can at times seem almost too bright to be borne. 5. the extension of the rays of this inner sun first to the eyes, and then finally beyond the radius of the head so that (to the vision of the clairvoyant seer) the halo makes its appearance around the head of the disciple or aspirant. 6. the discovery that there is, at the very heart of this, a point of dark blue electric light, which gradually grows into a circle of some size. this occurs when the light in the head irradiates the central opening at the top of the head. through this opening the various energies of the soul and the forces of the per


ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

l for the remainder of your life experience in this particular body. i seek for no mystical understanding. that type of theoretical understanding is the heritage of most aspirants. they have the vision of this contact. i seek a definite comprehension and i give you the clue to the work in the following sentences which (if subjected to due thought) may induce revelation "duality is visioned by the seer. he sees the presence. he sees, and seeing knows that he exists and likewise that which is seen "the knower blends the two in one. he sees the presence as himself. he merges with its light. behind the presence gleams that awful radiance which shrouds the one and only. before the presence stands the aspirant. within the presence, through the merging process, is peace, is union, the end of fear

the apparatus of response which is in use. two words only describe an aura from the point of view of occult knowledge and they are "quality" and "sphere of influence" what the clairvoyant really contacts is an impression which the mind rapidly translates into the symbology of colour, whereas there is no colour present. seeing an aura, as it is called, is in reality a state of awareness. that the seer may in all sincerity believe that he has registered a colour, a series of colours, or light, is entirely true in many cases, but what he has really recorded is the quality of a sphere of radiatory activity; this he does when his own individual sphere of radiatory activity is of the same nature and quality as that contacted. most seers register the astral range of vibrations of a person or a g


ALICE A BAILEY13 PROBLEMS OF HUMANITY

for it, to unfold our intuitive perception and to live in expectation of the revealing light. a world religion, an expected revelation and then the development of the habit of spiritual recognition! it is the task of the churches to teach men to unfold this latent power of recognition recognition of the beauty of divinity in all forms, recognition of that which is coming and of what an old hindu seer has spoken of as the "raincloud of knowable things" which hovers over humanity, ready to precipitate the wonders which god holds in store for those who know the meaning of love. it is along these three lines that the work of the churches should, in the future, be directed; the carrying forward of this task would truly restore the churches and obliterate all the failures of the past. in these


ALICE A BAILEY15 THE DESTINY OF THE NATIONS

reat interest and of really practical import. it takes us, moreover, into the realm of prevision. i would have you remember, at this point, that no prevision is divorced entirely from the past but that there must always be the seed of truth. the law of cause and effect holds good eternally and particularly so in the realm of spiritual insight (so rapidly developing at this time) which enables the seer to see the future as it may be and to forecast coming eventualities. there are several ways in which such prevision can during the next three centuries be developed in the race of men: 1. through the development of soul contact among the advanced members of the race. this contact will relate soul knowledge with brain impression and, if the meditating factor of the mind is duly trained and con


ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

his critical faculty (so destructive in its present use) will be correctly expressed when the nature of relationship is better grasped and the true function of ideas is properly understood. this supreme science of contact governs all reactions to impact. this statement includes the cosmic reactions of sanat kumara down to the scarcely discernible reactions (invisible almost even to the eye of the seer) of the infinitesimal atom. for the sake of clarity, i divided this science into three major divisions, basing them upon the reactions of the three major planetary centres to their environment. this is a point which i would have you carefully bear in mind. i could write a treatise longer than this one purely on the creation of the response apparatus which each of these three centres of divine

energy should control his daily expression (or energies, if he is an advanced disciple. he will realise also that as his attitude, attainment and comprehension shift to ever higher levels, his etheric body will be constantly changing and responding to the newer energies. these energies he will be will-fully bringing in; this is the right use of the word "will-full" it is not easy for the average seer or clairvoyant to distinguish the etheric body from its environment or to isolate its particular type of energy or livingness, for the reason that its automaton, the physical body being composed of vibrant energetic atoms is itself in constant movement, and such movement involves a necessary radiation as a consequence; animal magnetism is an illustration of this radiation. this emanation from

ivingness, for the reason that its automaton, the physical body being composed of vibrant energetic atoms is itself in constant movement, and such movement involves a necessary radiation as a consequence; animal magnetism is an illustration of this radiation. this emanation from the dense physical body normally and naturally mingles with the energies of the etheric body, and thus only the trained seer can differentiate between the two, particularly within the physical body itself. from one point of view the etheric body can be looked at in two ways: first, as it interpenetrates, underlies and occupies the entire physical organism and, secondly, as it extends beyond the physical form and surrounds it like an aura. according to the point in evolution will be the extent of the area which the


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

done by the creation of division, by the application of the law of separation, but also by the recognition, in consciousness, of duality, the application of directed motion and the appearance of two triangles in the place of one square. when this has taken place, the perceiving consciousness recognises identity and the rule of the square is ended. these words were once spoken to me by an ancient seer who bisected the square esoterically, thus forming two triangles and united them in a fresh manifestation to form a star of life. ponder on this. it is for this reason that the astrologers of the future will emphasise the relation and the interrelation of triangles. the new astrologer will, as i have hinted before, lay the emphasis upon: 1. the science of triangles, as the result of the growt


ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

tian, subconscious, or again automatic writing, the tapping of thought currents (which everybody is doing all the time) or straight fraud; or on the other hand, those writings which are a result of a strong subjective telepathic rapport and a response to impression coming from certain high spiritual sources. again and again in the bible the words come "and the lord said" whereupon some prophet or seer wrote down what was said. much of it is beautiful and of spiritual import. much of it, however, bears the signature of frail humanity expressing their ideas of god, his jealousy, his spirit of revenge and a great deal of bloodthirstiness. we are told that great musicians hear their symphonies and chorales with an inner ear and then transfer it into musical notation. from whence do our greates


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

ty, leaving the life stream still functioning through the heart, but no intelligent awareness. the soul is engaged elsewhere and occupied on its own plane with its own affairs. a treatise on white magic, pages 496-497. before i take up this subject in greater detail i would like to make some reference to the "web in the brain" which is intact for the majority but is non-existent for the illumined seer. in the human body, as you know, we have an underlying, extensive vital body which is the counterpart of the physical, which is larger than the physical and which we call the etheric body or double. it is an energy body and is composed of force centres and nadis or force threads. these underlie or are the counterparts of the nervous apparatus the nerves and the nerve- 269- a treatise on the s


ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

hroat centre, are brought into activity as the result of meditation and- 6- the externalisation of the hierarchy copyright 1998 lucis trust service. let the student, however, remember two things: that the greater can always include the lesser, but the purely animal psychic does not include the higher. that between the lowest type of negative mediumship and the highest type of inspired teacher and seer are found a vast diversity of grades, and that the centres are not uniformly developed in humanity. the complexity of the subject is great, but the general situation can be grasped, the significance of the opportunity proffered can be understood, and the right use of knowledge be employed to bring good out of the present critical period, and thus the psychic and spiritual growth of man be fos


BLAVATSKY H P ANTHROPOGENESIS

ally regarded by anthropology as but "the earliest distinctly visible point of the pre-historic period (encyclopaedia britannica) at the same time it is confessed that "beyond that period stretches back a vast indefinite series of prehistoric ages (ibid) it is with those specified "ages" that we shall begin. they are "prehistoric" to the naked eye of matter only. to the spiritual eagle eye of the seer and the prophet of every race, ariadne's thread stretches beyond that "historic period" without break or flaw, surely and steadily, into the very night of time; and the hand which holds it is too mighty to drop it, or even let it break. records exist, although they may be rejected as fanciful by the profane; though many of them are tacitly accepted by philosophers and men of great learning, a

m to use, as though the unveiling of the eternal and actual mysteries of nature could be invented! as well attribute, millenniums hence, the invention instead of the discovery of radiant matter to prof. crookes. hermes was not the inventor, or even the discoverer, for, as said in the foot-note, thot-hermes is a generic name, as is enoch (enoichion, the "inner, spiritual eye, nebo, the prophet and seer, etc. it is not the proper name of any one living man, but a generic title of many adepts. their connection in symbolic allegories with the serpent is due to their enlightenment by the solar and planetary gods during the earliest intellectual race, the third. they are all the representative patrons of the secret wisdom. asclepios is the son of the sun-god apollo- and he is mercury; nebo is th

est nor nirvana, spurning devachan and remaining constantly on earth for the salvation of mankind "out of the seven virgin-men (kumara) four sacrificed themselves for the sins of the world and the instruction of[[footnote(s* remember the same statement in the book of enoch, as also the ladder seen by jacob in his dream. the "two worlds" mean of course the "two planes of consciousness and being" a seer can commune with beings of a higher plane than the earth, without quitting his arm-chair* vide supra the commentary on the four races- and on the "sons of will and yoga" the immaculate progeny of the androgynous third race[[vol. 2, page] 282 the secret doctrine. the ignorant, to remain till the end of the present manvantara. though unseen, they are ever present. when people say of one of them

the hindu mystics when speaking of the "eye of siva" the tri-bochana("three-eyed, thus receives its justification and raison d'etre- the transference of the pineal gland (once that "third eye) to the forehead, being an exoteric licence. this throws also a light on the mystery- incomprehensible to some- of the connection between abnormal, or spiritual seership, and the physiological purity of the seer. the question is often asked "why should celibacy and chastity be a sine qua non rule and condition of regular chelaship, or the development of psychic and occult powers" the answer is contained in the commentary. when we learn that the "third eye" was once a physiological organ, and that later on, owing to the gradual[[vol. 2, page] 296 the secret doctrine. disappearance of spirituality and

tiates. the history of the races begins at the separation of the sexes, when the preceding egg-bearing androgynous race perished rapidly, and the subsequent sub-races of the[[footnote(s* this- in the period of secondary creation, so called. of the primary, when earth is in possession of the three elemental kingdoms, we cannot speak for several reasons, one of which is, that, unless one is a great seer, or naturally intuitional, he will be unable to realise that which can never be expressed in any existing terms* hippocrates said that number seven "by its occult virtues tended to the accomplishment of all things, to be the dispenser of life and fountain of all its changes" the life of man he divided into seven ages (shakespeare, for "as the moon changes her phases every seven days, this num

s of the parents is the only alteration. as budha was the son of soma (the moon) in india, and of the wife of brihaspati (jupiter, so nebo was the son of zarpa-nitu (the moon deity) and of merodach, who had become jupiter, after having been a sun god. as mercury the planet, nebo was the "overseer" among the seven gods of the planets; and as the personification of the secret wisdom he was nabin, a seer and a prophet. the fact that moses is made to die and disappear on the mount sacred to nebo, shows him an initiate and a priest of that god under another name; for this god of wisdom was the great creative deity, and was worshipped as such, not alone at borsippa in his gorgeous temple, or planet-tower. he was likewise adored by the moabites, the canaanites, the assyrians, and throughout the w

never knew it. eliphas levi seeks to explain the dogma of his church by paradoxes and metaphors, but succeeds very poorly in the face of the many volumes written by pious roman catholic demonologists under the approbation and auspices of rome, in this nineteenth century of ours. for the true roman catholic, the devil or satan is a reality; the drama enacted in the sidereal light according to the seer of patmos- who desired, perhaps, to improve upon the narrative in the "book of enoch- is as real, and as historical a fact as any other allegory and symbolical event in the bible. but the initiates give an explanation[[footnote(s* to quote in this relation mr. laing in his admirable work "modern science and modern thought (p. 222, 3rd ed "from this dilemma (existence of evil in the world) the

s. the "book of enoch" is declared apocryphal. but what is an apocrypha? the very etymology of the term shows that it is simply a secret book, i.e, one that belonged to the catalogue of temple libraries under the guardianship of the hierophants and initiated priests, and was never meant for the profane. apocrypha comes from the verb crypto[[krupto "to hide" for ages the enoichion (the book of the seer) was preserved in the "city of letters" and secret works- the ancient kirjath-sepher, later on, debir (see joshua xv, 15. some of the writers interested in the subject- especially masons- have tried to identify enoch with thoth of memphis, the greek hermes, and even with the latin mercury. as individuals, all these are distinct one from the other; professionally- if one may use this word, now

ls in the solar boat, the 365 degrees, jumping out every fourth (leap) year for one day. finally, thoth-lunus is the septenary[[footnote(s* khanoch, or hanoch, or enoch means the "initiator" and "teacher" as well as the "son of man" enos (vide genesis iv, 26, esoterically[[vol. 2, page] 530 the secret doctrine. god of the seven days, or the week. esoterically and spiritually, enoichion means the "seer of the open eye" the story about enoch, told by josephus, namely, that he had concealed under the pillars of mercury or seth his precious rolls or books, is the same as that told of hermes "the father of wisdom" who concealed his books of wisdom under a pillar, and then, finding the two pillars of stone, found the science written thereon. yet josephus, notwithstanding his constant efforts in

of the masonic legend- which enoch, fearing that the real and precious secrets would be lost, concealed before the deluge in the bowels of the earth- were simply the more or less symbolical and allegorical copies from the primitive records. the "book of enoch" is one of such copies and is a chaldean, now very incomplete compendium. as already said, enoichion means in greek the "inner eye" or the seer; in hebrew, and with the help of masoretic points it means the initiator and instructor[[hebrew. it is a generic title; besides which his legend is[[vol. 2, page] 531 the adept dies but to live. that of several other prophets, jewish and heathen, with changes of made-up details, the root-form being the same. elijah is also taken up into heaven alive; and the astrologer, at the court of isduba


BLAVATSKY H P COSMOGENESIS

s 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 more or le

ignorance; and both have made- the sun like blood, the earth a tomb, the tomb a hell, and hell itself a murkier gloom" both creeds have won their proselytes at the point of the sword; both have built their churches on heaven-kissing hecatombs of human victims. over the gateway of century i. of our era, the ominous words "the karma of israel" fatally glowed. over the portals of our own, the future seer may discern other words, that will point to the karma for cunningly made-up history, for events purposely perverted, and for great characters slandered by posterity, mangled out of recognition, between the two cars of jagannatha- bigotry and materialism; one accepting too much, the other denying all. wise is he who holds to the golden mid-point, who believes in the eternal justice of things

nd- an ocean without light- the germ that still lay covered in the husk burst forth, one nature, from the fervent heat. who knows the secret? who proclaimed it here? whence, whence this manifold creation sprang? the gods themselves came later into being- who knows from whence this great creation sprang? that, whence all this great creation came, whether its will created or was mute, the most high seer that is in highest heaven, he knows it- or perchance even he knows not "gazing into eternity. ere the foundations of the earth were laid. thou wert. and when the subterranean flame shall burst its prison and devour the frame. thou shalt be still as thou wert before and knew no change, when time shall be no more. oh! endless thought, divine eternity[[vol. 1, page] 27 the secret doctrine. cosmi

ta, and the uttara- mimansa especially, having been "evoked by the teachings of the buddhists[[footnote(s* in india it is called "the eye of siva" but beyond the great range it is known as "dangma's opened eye" in esoteric phraseology* dangma means a purified soul, one who has become a jivanmukta, the highest adept, or rather a mahatma so-called. his "opened eye" is the inner spiritual eye of the seer, and the faculty which manifests through it is not clairvoyance as ordinarily understood, i.e, the power of seeing at a distance, but rather the faculty of spiritual intuition, through which direct and certain knowledge is obtainable. this faculty is intimately connected with the "third eye" which mythological tradition ascribes to certain races of men. fuller explanations will be found in bo

he pleroma of early church fathers, the abode of the hosts of the fallen angels, of the "archons" and "powers" but the astral light, while only the lower aspect of the absolute, is yet dual. it is the anima mundi, and ought never to be viewed otherwise, except for kabalistic purposes. the difference which exists between its "light" and its "living fire" ought to be ever present in the mind of the seer and the "psychic" the higher aspect, without which only creatures of matter from that astral light can be produced, is this living fire, and it is the seventh principle. it is said in "isis unveiled" in a complete description of it "the astral light or anima mundi is dual and bisexual. the (ideal) male part of it is purely divine and spiritual, it is the wisdom, it is spirit or purusha; while

" or the real man concealed under the false personality, the triple-crocodile of egypt, the symbol of the higher trinity or human triad, atma, buddhi and manas* in all the ancient papyri the crocodile is called sebek (seventh, while the water is the fifth principle esoterically; and, as already stated, mr. gerald massey shows that the crocodile was "the seventh soul, the supreme one of seven- the seer unseen" even exoterically sekhem is the residence of the god khem, and khem is horus avenging the death of his father osiris, hence punishing the sins of man when he becomes a disembodied soul. thus the defunct[[footnote(s* one of the explanations of the real though hidden meaning of this egyptian religious glyph is easy. the crocodile is the first to await and meet the devouring fires of the

. 1, page] 289 a few occult aphorisms. extracts from a private commentary* hitherto secret (xvii "the initial existence in the first twilight of the maha-manwantara (after the maha-pralaya that follows every age of brahma) is a conscious spiritual quality. in the manifested worlds (solar systems) it is, in its objective subjectivity, like the film from a divine breath to the gaze of the entranced seer. it spreads as it issues from laya* throughout infinity as a colourless spiritual fluid. it is on the seventh plane, and in its seventh state in our planetary world (xviii "it is substance to our spiritual sight. it cannot be called so by men in their waking state; therefore they have named it in their ignorance 'god-spirit (xix "it exists everywhere and forms the first upadhi (foundation) on

y were not ignorant enough to suppose that the moon was a cat; nor did their wandering fancies see any likeness in the moon to a cat; nor was a cat-myth any mere expansion of verbal metaphor; nor had they any intention of making puzzles or riddles. they had observed the simple fact that the cat saw in the dark, and that her eyes became full-orbed, and grew most luminous by night. the moon was the seer by night in heaven, and the cat was its equivalent on the earth; and so the familiar cat was adopted as a representative, a natural sign, a living pictograph of the lunar orb. and so it followed that the sun which saw down in the under-world at night could also be called the cat, as it was, because it also saw in the dark. the name of the[[footnote(s* as far as divine revelation is concerned

ere is "history" in most of the allegories and "myths" of india, and events, real actual events, are concealed under them* when the "false theologies" disappear, then true prehistoric realities will be found, contained especially in the mythology of the aryans- ancient hindoos, and even the pre-homeric hellenes[[vol. 1, page] 305 emblem and symbol differ. cat in egyptian is mau, which denotes the seer, from mau, to see. one writer on mythology asserts that the egyptians 'imagined a great cat behind the sun, which is the pupil of the cat's eye' but this imagining is all modern. it is the mullerite stock in trade. the moon as cat was the eye of the sun, because it reflected the solar light, and because the eye gives back image in its mirror. in the form of the goddess pasht, the cat keeps wa

ain "the science of electricity, which was not yet in existence when he (boehme) wrote, is there anticipated (in his writings; and not only does boehme describe all the now known phenomena of that force, but he even gives us the origin, generation, and birth of electricity, itself, etc" thus newton, whose profound mind read easily between the lines, and fathomed the spiritual thought of the great seer in its mystic rendering, owes his great discovery to jacob boehme, the nursling of the genii (nirmanakayas) who watched over and guided him, of whom the author of the article in question so truly remarks, that "every new scientific discovery goes to prove his profound and intuitive insight into the most secret workings of nature" and having discovered gravity, newton, in order to render possi


BLUE EQUINOX

ension passed and force concentrated at bridge of nose. concentrated on ajna. personality gone. tried to project consciousness straight up. was suddenly interrupted by r. who was in bed just by my side. hardly knew where i was for the moment and had to concentrate on body to regain normal [too big a handicap, having anyone in the room..o.m] apr. 8, 9:25 to 10:11 p.m.=46 mins. dragon. the mind and seer alone remain. turning back on the seer there seem intervals of blank. this is accompanied with no illumination or joy, and one almost wonders why one has gone so far to obtain this. probably desire not entirely obliterated. some disinclination to leave the state [this sounds better..o.m] the equinox 160 apr. 13, 11:21.11:36 p.m. dragon. a certain bliss arose at the thought that i was but a li


BOOK OF PLEASURE

? and do not the animals reared in love, slay their master? the wise embraces and nourishes all things, but does not act as master. only when passions are ruled by foreign environment are they dangers. control is by leaving things to work out their own salvation- directly we interfere we become identified with and subject to their desire. when the ego sees self-love- there is peace it becomes the seer. directly we desire, we have lost all "we are" what we desire, therefore we never obtain. desire nothing, and there is nothing that you shall not realise. desire is for completion, the inherent emotion that it is "all happiness" all wisdom, in constant harmony. but directly we believe, we are liars- and become identified with pain, yet pain and pleasure are one and the same. therefore believe


BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

using natural objects and everyday items to serve them in their endeavors. sticks and stones, knives and needles, cards and dice. some are found along the roadside, or in the woods, others are easily obtainable at little expense from the five-and-dime, the convenience store, or the traveling peddler. using these non-complex objects, and following the traditional gypsy ways shown, you can become a seer and improve the quality of your own life and of these lives around you. 0-87542-051-6, mass market, 240 pgs, illus $3.95 raymond buckland a protege of the late dr. gerald gardner, in the early 1960s ray buckland introduced gardnerian wicca to i the united states. he spent many years publicly defend! ing the old religion and probably did more than anyone else at that time to straighten i popul


CASE PAUL F THE BOOK OF TOKENS

hs 1 to 3. 4 "fluid darkness" or "ink" is dehyo, d i v, in hebrew. the letters of this word are the same as those of i v d, yod, and the number, 20, is of course the same. the phrase "it was" is hayah, h i h, in hebrew, having also the numeral value 20 "vision of the prophet" is khawzaw, ch zh" to have a vision of, and the active participle of this verb is used as the noun khozeh, ch zh "prophet, seer, as in 2 samuel, 24: 11, and 2 chronicles, 9: 29. 5 this paragraph refers to the 20th path of wisdom, joining chesed and tiphareth. it is named "intelligence of will [102] i c o m m e n t on yod 6 the "ten ineffable" are the unmanifested sephiroth, or the potentialities of the limitless light, subsisting in eternity, which become the sephiroth when a cycle of manifestation begins. yod is both


CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

cts are not clear, for clearing secrecy, for healing the spirit and for banishing what lies in the past, especially failure, and for remembering departed loved ones. below, i have given sub-divisions for different shades of purple, but in practice they are interchangeable. indigo indigo is for spiritual healing, for psychic awareness and knowledge of past lives and worlds; it is the colour of the seer. lavender lavender is for dreams and connections with others, on a telepathic level, for awareness of devas and other higher nature spirits and for herb wisdom. violet violet is for clairvoyance, mediumship, spirituality and contact with the evolved self, angelic guides, mysticism and peak experiences. purple candles are best used on thursday. pink pink is the colour of venus in her gentler a


CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

d palms, and to cure sickness with the aid of "charms, roots, herbs and magical incantations and formulae" for "those who believe[ed] in him"[7] the activities of such enslaved conjure men and women have been well documented. in nineteenth-century north carolina, a journalist described a plantation bondwoman whom other slaves believed to be "in communication with occult powers" as an accomplished seer and prophet "her utterances were accepted as oracles, and piously heeded" for it was thought that "she could see through the mists that hide the future from others" slave conjurers offered consolation to other bondpersons who were at risk. according to his famous autobiography, young frederick douglass was once assisted by a conjure man named sandy jenkins, who gave him an enchanted root prio

. when asked by a white professor where she had obtained her knowledge of divination and "tricking (casting spells, a conjure woman in alabama named seven sisters said "it's a spirit in me that tells.a spirit from the lord jesus christ. c i tricks in the name o f the lord" at the turn of the twentieth century chesnutt interviewed an aged conjure woman whom he described as a "dreamer of dreams and seer of visions" who was well versed in conjuring lore and explained that she was guided by jesus and "de spirit er de lawd" in his research on conjure and folk beliefs in the late nineteenth and early twentieth centuries, the southern-born sociologist newbell niles puckett noted the virtue and conscientiousness that distinguished many of the supernatural practitioners that he came across. far fro

ribed as "very religious" and his mother, an african-born slave who arrived in virginia in the late 1790s and was given the name nancy. nat was born in 1800. recognizing precocity in her son, nancy predicted that he was destined for "some great purpose" that was yet to be revealed. distinguished in his youth by an ability to receive revelations from the spirit world, turner enjoyed something of a seer's reputation among the local population. his gift at interpreting esoteric signs confirmed his status as a holy man. according to one commentator "nat was no preacher, but c he had acquired the character of a prophet c he traced his divination in characters of blood, on leaves, alone in the woods; he would arrange them in some conspicuous place, have a dream telling him of the circumstance c

examination of billy [bulkley,"in killens, trial record, pp. 130, 131; kennedy and parker "trials of sundry negroes" 42; sobel, trabelin' on, p. 167. 20. a blacksmith by the name of tom rusell is depicted in the trial record as gullah jack's "partner" whom jack had taught the art of conjuring (killens, trial record, p. 79. another supernatural specialist amid the conspirators was philip, a blind "seer or fortuneteller" who was "born with a caul" in the manner of black conjurers, who may have also been one of the spiritual elders in the gullah religion, portrayed by creel as the "healers, interpreters of dreams, signs and visions" in the gullah community (peculiar people, pp. 385, 315; see killens, trial record, pp. 165, 31; starobin, denmark vesey, pp. 101.2; and sobel, trabelin' on, p. 16


DEMONIC BIBLE

s, whom i have prepared as cups for a wedding or as the flowers in their beauty for the chamber of righteousness. stronger are your feet then the barren stone, and mightier are your voices than the manifold winds. for you are become a building such as is not but in the mind of the all powerful. arise sayeth the first. move therefore unto his servants. show yourselves in power and make me a strong seer-of-things, for i am of him that liveth forever (lavey) can the wings of the winds hear your voices of wonder; o you, the great spawn of the worms of the earth, whom the hell fire frames in the depth of my jaws, whom i have prepared as cups for a wedding or as flowers regaling the chambers of lust! stronger are your feet than the barren stone! mightier are your voices than the manifold winds!

whom i have prepared as cups for a wedding or as flowers regaling the chambers of lust! stronger are your feet than the barren stone! mightier are your voices than the manifold winds! for you are become as a building such as is not, save in the mind of the all-powerful manifestation of satan! arise, saith the first! move therefore unto his servants! show yourselves in power, and make me a strong seer-ofthings, for i am of him that liveth forever! the third key anton lavey writes: the third enochian key establishes the leadership of the earth upon the hands of those great satanic magicians who throughout the successive ages have held dominion over the peoples of the world (enochian) micama! goho pe-iad! zodir com-selahe azodien biabe os-lon-dohe. norezodacahisa otahila gigipahe; vaunid-elc


DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

s of hinduism, and lived during the sixth (6th) century before christ or before the common era. buddha is a title of accomplishment and of respect, and means "enlightened one" buddhism teaches freedom from attachment to worldly things by getting rid of suffering caused by one's desires- c- calls (keys, enochian: invocations (q.v) to the enochian (q.v) angels (q.v) dictated to john dee through his seer, the alchemist and rouge, edward kelley. the calls were used extensively in the magick of the hermetic order of the golden dawn [g.d (q.v, aleister crowley (q.v, and anton lavey. cancer "the crab" in astrology (q.v, the fourth sign of the zodiac (q.v) having the qualities of cardinal (q.v) and water (q.v) and is ruled by the planet luna (the moon (q.v. on the rainbow wand (q.v) and on the lot

stral body and consciousness from your physical body. projection, mental: the practice of and ability to send your mind or mental awareness and consciousness to a location distant from your physical body. not true astral projection (q.v. prophecy: a declaration of something which is going to happen in the future or otherwise ordinarily unknown. the word is often reserved to instances in which the seer or prophet obtains knowledge revealed by direct contact with divinity or god, by god seeking out the seer or prophet. psi (psionic: short for psionic or psi-phenomena, or psychic phenomena, it embraces all forms of paranormal manifestation believed to be caused by the action of the mind via the brain. psyche: greek for "soul" the non-material part of a psycho-physical being. psychic: 1) from


DION FORTUNE MYSTICAL QABALA

stimulate the mood which is in harmony with the function of that deity. 34. magical weapons are also included in the long lists of symbols and substances associated with each path. a magical weapon is an instrument of some sort which is used in the evocation of a particular force, or is the vehicle of its manifestation, such as the rod of the magician or the bowl of water or crystal sphere of the seer. the assignation of the magical weapons to the paths tells us a good deal about the nature of the paths, because we can deduce therefrom the kind of power that operates in the particular sphere in question. 35. as already noted, the various divinatory systems have their relations with the tree and find their subtlest clues therein. the associations of astrology are readily traced through the

ance of sex and the cosmic significance of polarity concern this grade. any-one who can see beneath the surface in things mystical and magical cannot fail to be aware of the fact that in the understanding of the tremendous and mysterious potency (which we call sex in one of its manifestations) lies the key to a very great deal. it is not for nothing that sexual imagery pervades the visions of the seer, from the song of songs to the interior castle. mystical qabala page 88 24. it must not be thought from this that i advocate orgiastic rites as the way of initiation; but i may as well say plainly that without the right understan4ing of the esoteric aspect of sex, the path is a blind alley. freud spoke the truth to this generation when he pointed to sex as a key to psychopathology; he erred


DION FORTUNE PSYCHIC SELF DEFENSE

ion and discipline precede all revelations. we must keep the vigil before we can sit at the feast. consciousness, released from the sphere of earth, rises straight upwards to the sphere of the moon. this is the negative, feminine, receptive, psychic sphere. from thence it passes onwards to the sphere of the sun. this is the positive, masculine sphere of the higher consciousness, the vision of the seer as distinguished from the psychic. upon either hand the path is flanked by the spheres of hermetic wisdom and elemental beauty. these spheres, which have to do with the grades of initiation, need not concern us in the present pages. we shall only have to do with the sphere of the moon, luna, the mistress of the luna-tic. now luna was represented by the ancients under diverse forms as diana th


DONALDTYSON CORONZON

gnawed through his spine at the neck. choronzon succeed not in his design) in this aethyr is neither beginning nor end, for it is all hotch-potch, because it is of the wicked on earth and the damned in hell. and so long as it be hotch-potch, it mattereth little what may be written by the sea-green incorruptible scribe. the horror of it will be given in another place and time, and through another seer, and that seer shall be slain as a result of his revealing. but the present seer, who is not p, seeth not the horror, because he is shut up, and hath no name (now was there some further parleying betwixt the demon and the scribe, concerning the departure and the writing of the word, the scribe not knowing if it were meet that the demon should depart. then the seer took the holy ring, and wrot

of sexual union, only here the meaning is a kind of divine union where differing planes of being impact and there is a resultant change of state brought to birth- a transformation or transmutation of power (gareth knight, a practical guide to qabalistic symbolism. new york: weiser, 1980, pages 32-3) you will remember the words of the archangel gabriel, spoken to john dee through the mouth of his seer kelley, regarding the division of binah (understanding) from geburah (judgement. the abyss and its gateway daath lie between the level of binah and the lower level of geburah on the tree. knowledge is the union of chokmah (wisdom) and binah (understanding, but when the wellspring of chokmah is cut off, knowledge cannot result, and judgement must be unbalanced. there is no passage across the a


EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

red essence which hath preceded from god. i am a great one, the son of a great one, and my father planned my name; i have multitudes of names and multitudes of forms, and my existence is in every god. i have been proclaimed by the heralds tmu and horus, and my father and my mother uttered my name; but it hath been hidden within me by him that begat me, who would not that the words of power of any seer should have dominion over me. i came forth to look upon that which i had made, i was passing through the world which i had created, when lo! something stung me, but what i know not. is it fire? is it water? my heart is on fire, my flesh quaketh, and trembling hath seized all my limbs. let there be brought unto me the children of the gods with healing words and with lips that know, and with po

oth shieldeth my body altogether, and i am [like] unto ra every day (11) none shall seize me by mine arms; none shall drag me away by my hand. and there shall do me hurt neither men, nor gods, nor sainted dead, nor they who have perished, nor any one of those of olden times (12) nor any mortal, nor human being. i come forth and advance, and my name is unknown. i am yesterday, and my (13) name is 'seer of millions of years' i travel, i travel along the path of horus the judge. i am the lord of eternity; i feel and i have power to perceive. i am the lord of the red crown. i am the sun's eye, yea (14) i am in my egg, in my egg. it is granted unto me to live therewith. i am in the sun's eye, when it closeth, and i live by the strength thereof i come forth and i shine (15) i enter in and i come


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

nslated from the hebrew, and the handwriting style indicates that the scribe lived at the beginning of the eighteenth century or possibly somewhat earlier. a distinct illiteracy characterizes the french script, with the punctuation being either inaccurate or conspicuously absent. abraham was probably a native of mayence, and appears to have been born in 1362. his father, simon, was something of a seer and magician, and the boy took up his occult studies initially under parental guidance, then later under another teacher, moses, whom abraham describes as indeed a good man, but entirely ignorant of the true mystery, and of the veritable magic. abraham thereafter decided to continue his education by traveling. with his friend samuel, a bohemian by birth, he wandered through austria and hungar

ooks of occult philosophy or magic. new york: samuel weiser, 1971. federmann, reinhard. the royal art of alchemy. new york: chilton book, 1969. ahazu-demon (the seizer. little is known of this ancient semitic demon unless it is the same ahazie told of in medical texts, where a man can be stricken by a disease bearing this name. ahmad ibn sirin (ca. ninth century c.e (also known as achmet. arabian seer who wrote a book on dream interpretation, now known only in the greek and latin translations, which was published in paris in 1603 titled oneirocritica. aho, wayne sulo (1916) wayne aho, one of the 1950s flying saucer contactees, was the founder of a small new age religion, the cathedral of the stars. born on august 24, 1916 in woodland, washington, he dated the beginning of his religious car

term denoting a kind of central filing system of all events, thoughts, and actions impressed upon an astral plane, which may be consulted in certain conditions of consciousness. events are believed to make an impression upon the akasha, or subtle ether, which may be reanimated by mystics as if they are switching on a celestial television set. the idea of akashic records was central to the work of seer edgar cayce. when cayce went into trance, it was believed that he accessed the records, sometimes referred to as god s book of remembrance. the akashic records store the individual s thoughts and information on activities that may be read by certain gifted seers. sources: neimark, anne e. with this gift: the story of edgar cayce. new york: william morrow, 1978. puryear, herbert b. the edgar c

allingham, cedric [patrick moore. flying saucer from mars. london: frederick muller, 1954. chapman, robert. unidentified flying objects. london: arthur barker, 1969. allison, dorothy (1925.1999) dorothy allison, a psychic most known for assisting police departments in the solving of criminal cases, was born in jersey city, new jersey, where she grew up in a roman catholic family. her mother was a seer and dorothy had visions as a child, though her first meaningful psychic experience did not occur until she was 14. she saw that her father, in spite of his seeming good health, would die in two weeks. he subsequently came down with pneumonia and passed away as she had envisioned it. allison lived quietly through the mid-twentieth century. she married and had three children, two sons and a dau

and characteristic exhibitions of their power, was to summon a spirit to answer inquiries concerning the future and the absent. a great similarity marked this proceeding in all northern tribes, from the eskimos to the mexicans. a circular or conical lodge of stout poles, four or eight in number, planted firmly in the ground was covered with skins or mats, a small aperture only being left for the seer to enter. once in, he carefully closed the hole and commenced his incantations. soon the lodge trembles, the strong poles shake and bend as with the united strength of a dozen men, and strange, unearthly sounds, now far aloft in the air, now deep in the ground, anon approaching near and nearer, reach the ears of the spectators. at length the priest announces that the spirit is present, and is

lso attributed to illusion. the belief in apparitions was sustained and given new encyclopedia of occultism& parapsychology. 5th ed. apparitions 65 strength by the clairvoyant powers demonstrated by magnetized subjects and somnambules. emanuel swedenborg, who had many disciples, did much to encourage the idea that apparitions were both objective and supernatural. to explain the fact that only the seer saw these beings and heard their voices, he argued, the speech of an angel or of a spirit with man is heard as sonorously as the speech of one man with another: yet it is not heard by others who stand near, but by the man himself alone. the reason is, the speech of an angel or of a spirit flows in first into the man s thought, and by an internal way into the organ of hearing, and thus actuate

iation also maintains an affiliation with atlantic university, which offers a master s degree program in transpersonal studies. currently headed by edgar cayce s grandson, charles thomas cayce, the are may be contacted at 215 67th st, virginia beach, virginia 23451-2061. website: http//www.arecayce. com. sources: bolton, brett, ed. edgar cayce speaks. new york: avon, 1969. bro, harmon hartzell. a seer out of season: the life of edgar cayce. new york: new american library, 1989. cayce, hugh lynn, ed. the edgar cayce reader. 2 vols. new york: paperback library, 1969. puryear, herbert b. the edgar cayce primer. new york: bantam books, 1982. smith, robert a. hugh lynn cayce: about my father s business. norfolk, va: donning, 1988. association for the alignment of past life experience the associ

l of scientific errors unpardonable in a man versed in astronomical studies. no mention is made by flammarion of the book nature s divine revelations by andrew jackson davis which, written in march 1846, speaks of nine planets. seven planets were known at the time. the existence of an eighth was calculated by leverrier but was not discovered until september 1846. the statement of the poughkeepsie seer that its density is four-fifths of water agreed with later findings. the ninth planet, pluto, was not discovered until 1930. on the other hand, andrew jackson davis only spoke of four planetoids, ceres, pallas, juno, and vesta, whereas they are now numbered in hundreds. astrology: a comprehensive bibliography encyclopedia of occultism& parapsychology. 5th ed. 110 a further indication that psy

araoh and of daniel in babylon (gen. 41; dan. 2. for many years israel was ruled by psychic seers or judges, who regularly received extrasensory information, a word from the eternal, and to whom the people could turn for guidance. decisions were commonly made by the casting of lots. the role of judge was vividly illustrated in the incident in which the future king david met israel s most renowned seer/judge samuel and asked him to help find a herd of lost donkeys (1 sam. 9) it would be samuel s duty to oversee the transition of israel from the rule of the judges to that of a king and to choose the first king, saul. as the jewish priesthood developed, a method of divining god s will for the nation revolved around the use of some stones known as the urim and thummin. these stones, worn as a

. 1595) a sixteenth-century alchemist of venice, who was beheaded in 1595 because he boasted he had made gold from a recipe that he had received from a demon. he was tried at munich, by order of duke william ii. two black dogs that accompanied him were also arrested, charged with being familiars, and duly tried. they were shot with an arquebuse (portable hook-gun) in the public square. the brahan seer sixteenth- or seventeenth-century scottish seer named coinneach odhar (kenneth mackenzie. although coinneach odhar is still spoken of and believed in as a seer throughout the highlands of scotland, and especially in the county of ross and cromarty, his reputation is of comparatively recent growth. the first literary reference to him was made by hugh miller in his scenes and legends of the nor


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

between man and the supernatural. the senses were quickened and sharpened by the use of drugs, and the ecstatic condition was induced by lack of sleep, fixing of the mind upon one subject, swallowing or inhaling cerebral intoxicants such as tobacco, the maguey, coca, the snakeplant or ololiuhqui, and similar substances. some tribes of native americans believed that visions came to the prophet or seer pictorially, or that acts were performed before them as in a play. they also believed that the soul trav- mexico and central america encyclopedia of occultism& parapsychology. 5th ed. 1032 eled through space and was able to visit those places of which it desired to have knowledge. it was likely that the seers hypnotized themselves by gazing at certain small, highly-polished pieces of sandston

rit voice said, we are going. finally, the birraark was found in the top of an almost inaccessible tree, apparently asleep. in japan, ghosts were traditionally raised in various ways. one mode was to put into an andon (a paper lantern in a frame) a hundred rushlights, and repeat an incantation of a hundred lines. one of these rushlights is taken out at the end of each line, and the would-be-ghost-seer then goes out in the dark with one light still burning, and blows it out, when the ghost ought to appear. girls who have lost their lovers by death often try that sorcery. the mode of procedure as practiced in scotland was thus. the haunted room was made ready. he, who was to do the daring deed, about nightfall entered the room, bearing with him a table, a chair, a candle, a compass, a crucif

arie, j. the mystery of stigmata from catherine emmerich to theresa neumann. n.p, 1934. fahsel, k. konnersreuth: le mystere des stigmatises. n.p, 1933. graef, hilda. the case of therese neumann. westminister, md: newman press, 1951. hynek, r. w. konnersreuth: a medical and psychological study of the case of teresa neumann. n.p, 1932. messmer, joseph, and sigismund waitz. a visit to the stimatized seer: therese neumann. chicago: john p. dalriden, 1929. pater, thomas. miraculus abstinence: a study of the extraordinary mystical phenomena. washington, dc: catholic university of medica, 1946. siwek, paul. the riddle of konnersreuth. milwaukee: bruce publishing, 1953. steiner, johannes. therese neumann: a portrait based on authentic accounts, journals, and documents. staten island, n.y: alba hou

a colleague, jean-aime de chavigny, also a physician, who immediately began work on a biography. de chavigny also published his interpretations of 126 of the quatrains. over the centuries a number of additional interpreters have arisen (including theophilus de garencieres, who translated the quatrains into english (1672, all of whom have championed the reputed accomplishments of nostradamus as a seer of future events and emphasized those quatrains presaging events soon to occur. garancieres s effort was marred by his acceptance of two fake quatrains written to attack french roman catholic cardinal jules mazarin, who also served as the french prime minister. modern interest in nostradamus, which has spawned a massive popular literature during the last generation, began with charles ward s

on persisted into the nineteenth century: it is not too much to assert that the doctrine of demoniacal possession is kept up, substantially the same theory to account for substantially the same facts, by half the human race, who thus stand as consistent representatives of their forefathers back in primitive antiquity. such beliefs persisted in the development of spiritualism. pioneer spiritualist seer andrew jackson davis developed a theory of obsession to account for forms of insanity and crime. the following passage taken from his book diakka and their victims (1873) indicates this belief: the country of the diakka is where the morally deficient and the affectionately unclean enter upon a strange probation. they are continually victimizing sensitive persons still in the flesh making spor

market and successfully predicted futures in basic commodities. his most profitable income came from his astrological horseracing systems. he died december 23, 1929, a year before newspaper astrology columns became popular in england. old also wrote a number of books on general occult themes. sources: old, walter [sepahrial. the book of charms and talismans. n.p, 1974. book of the crystal and the seer. n.p, 1897. book of the simple way of laotze. n.p, 1904. the kabala of numbers. 2 vols. n.p, 1913. revised ed, 1928. a manual of occultism. n.p, 1910. prognostic astronomy. n.p, 1901. second sight. n.p, 1911. what is theosophy? n.p, 1891. old hat used for raising the devil one mode of summoning the devil was to make a circle, place an old hat in the center, and recite the lord s prayer backwa

-tool over which he has no control. after the moment of prediction he does not always remember what has happened. before drinking the water, the soothsayer must fast for day and night and observe religious customs in order to receive the god. the oracle of amphiaraus another celebrated oracle was amphiaraus, who distinguished himself in the theban war. he was venerated at oropus, in boeotia, as a seer. this oracle was consulted more in sickness than on any other occasion. the applicants had to lie upon the skin of a sacrificed ram and during sleep had the remedies of their diseases revealed to them. not only were sacrifices and ceremonial purifications performed here, but the priests also prescribed other preparations for the minds of the sleepers to be enlightened. they had to fast one da

possession actually takes place or whether a secondary personality speaks through the organism is a question of evidence. such evidence has to be furnished by the nature and content of the communications. the testimony of the me- pope, dorothy hampson encyclopedia of occultism& parapsychology. 5th ed. 1230 dium is usually not available, as she or he often does not remember what happened. swedish seer emanuel swedenborg remembered his excursions into the spiritual world, but in his case there was no possession. the subjects of alphonse cahagnet described heavenly visions in trance, but there was not enough evidence to rule out the possibility that even when evidential communications from discarnate spirits were produced, they did not come from the subconscious self alone. if no new knowled

s employed. sources: pottenger, maritha. astro-essentials. san diego: asc publications, 1991. complete horoscope interpretation. san diego: asc publications, 1986. healing with the horoscope. san diego: asc publications, 1982. what are astrological maps: all about astrology. san diego: asc publications, 1996. your love life, venus in your chart. san diego: asc publications, 1996. the poughkeepsie seer title given to andrew jackson davis (1826.1910, a pioneer spiritualist medium from poughkeepsie, new york. powder of projection a powder claimed to assist alchemists in the transmutation of base metal into pure gold (see also philosophers stone) powder of sympathy an occult remedy applied to the weapon that caused a wound, and which supposedly cured the hurt. this method was in vogue during t

was originally a coal miner and later a tradesman in wales. powell usually sat tied to a chair before a cabinet with drawn curtains. his chief control was black hawk, a native american. movements of objects, psychic lights (see luminous phenomena, and direct voice phenomena were supposedly witnessed at his seances. he gave many sittings at the british college of psychic science. the poughkeepsie seer encyclopedia of occultism& parapsychology. 5th ed. 1232 black hawk claimed that a book had been published about him in the united states. a friend of powell s commissioned a book agent to locate it and present it to the medium. the title was: life of ma-ka-tai-me-she-kia-kiak or black hawk, dictated by himself (boston, 1834. black hawk also maintained there was a memorial to him in illinois


FAUST

e they men s voices 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 ensn


FOCUS OF LIFE

hall be no vintage from our kisses. in man and woman is thy 'being' but i say, thou could'st create this body anew. awake! the time has come for the new sexualities! then would be occasion for greater pleasures. to improve the species ye men must love one another. this old illusion of righteousness has gained a future state wherein men labour every doubt. thou art that which thou dost prefer. the seer, the instrument of seeing, or the seen. conscious desire is the negation of possession: the procrastination of reality. make thy desire subconscious; the organic is creative impluse to will. beware of thy desire. let it be something that implies nothing but itself. there are no differences-only degrees of sensation. provoke consciousness in touch, ecstasy in vision. let thy highest virtue be


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

of the law; he will stay the sun thirty days and thirty nights, and the whole earth will embrace the law of zoroaster. after him will be the resurrection"[123] this last named son was to be born of a pure and spotless virgin, whereupon a star would appear blazing even at noonday with undiminished lustre [123] quoted by waite, history of the christian religion, p. 168 "you, my sons" exclaimed the seer "will perceive its rising before any other nation. as soon, therefore, as you shall behold the star, follow it, withersoever it shall lead you; and adore that mysterious child, offering your gifts to him, with profound humility. he is the almighty word, which created the heavens"[124 [124] ibid, 169. waite notices the conclusion of faber that this prediction was long before the birth of chris


GILBERT AE WAITE A MAGICIAN OF MANY PARTS

the ken(sly,p.57).thuspredisposed-andin 1878,whenthis revelation occurred" he was eager for his doubts to beoverthrown-waitetook up spiritualismwithenthusiasm.thespiritualist movement had begun. in america, at hydesville innewyork state, in 1848,.although for some four years before then visionary accountsofthe spirit world had been issuing from the entranced andrewjackson davis, the 'poughkeepsie seer'.intheyearofeuropeanrevolution the little americantownhad been disturbed by the alleged spirit ofa murdered pedlar,whobegan to communicate by meansofpersistent rappingsthatoccurred in the oftwoyoung girls, kate and margaret fox.onthe basis of the rapped messages evidenceofthe murder was discovered and the girls became celebrities. soon others, too, received messages purporting to come from th


GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

airvoyance (the ability to 'see' distant events by extra-sensory means) had been frequently demons255 trated in the1840sby proponents of mesmerism who claimed to obtain starding results from subjects placed in a trance. another, and far older, method ofinducing clairvoyantvision was by means of gazing into a mirror or a crystal ball, bothofwhich were employed by frederick hockley, the rosicrucian seer. hockley's researches into crystal vision began in1824and continued up to the time of his death in1885.in1869he told the committee of the london dialectical society how the visions were received 'i knew a lady who was an admirable seeress, and obtained some splendid answers by means of crystals.theperson who has the power of seeing, notices first a kind of mist in the centreofthe crystal and


GILBERT THE SORCERER AND HIS APPRENTICE

e is a special danger, however, viz, that divine. revelation may be given to the prophet, but unless he. is perfectly selfless, and casts his personality aside altogether, he will not be able to give out the teachings he has received in all their purity. such teaching was the foundationofdr. anna kingsford's book theperfectway,but. it is coloured, and largely coloured. with the personality of the seer,andtherefore there are mistakesinit. the errors, however, are close to the surface.thatbrings the hermetic school in thewestdown to the present day. look at the result. these two great schools of philosophy have gone on side by side, one in the east and the other.225inthe.west, and with hardly any communication whatsoever until this present time. now there is a very remarkable change, for thi


GILBERT R A THE MASONIC CAREER OF A

dox obedience, probably in the united states'48[48] and adds 'i cannot remember whether i was already a mason 43[43] ibid, p. 73 44[44] ibid, p. 459 45[45] letter from waite to papus, london, 25 may 1901. original in the martinist order archives at lyon. copy supplied by m. robert amadou 46[46] ibid 47[47] the harmonial philosophy. a compendium and digest of the works of andrew jackson davis, the seer of poughkeepsie, edited by 'a doctor of hermetic science (rider, 1917) 48[48] slt, p. 164 when he and i began to talk of these things in letters, or whether what i learned from him decided me to seek initiation' 49[49. as will be seen, what he learned was of yet another source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was alr


GNOSTIC CATECHISM

dox obedience, probably in the united states'48[48] and adds 'i cannot remember whether i was already a mason 43[43] ibid, p. 73 44[44] ibid, p. 459 45[45] letter from waite to papus, london, 25 may 1901. original in the martinist order archives at lyon. copy supplied by m. robert amadou 46[46] ibid 47[47] the harmonial philosophy. a compendium and digest of the works of andrew jackson davis, the seer of poughkeepsie, edited by 'a doctor of hermetic science (rider, 1917) 48[48] slt, p. 164 when he and i began to talk of these things in letters, or whether what i learned from him decided me to seek initiation' 49[49. as will be seen, what he learned was of yet another source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was alr


GOLDEN DAWN RITUALS ENOCHALL

go down (cf. arphe. unnax: commanding angel of air angle of earth tablet. unph /vnph: anger/ wrath, also see vonph. uolxdo: calling angel of earth angle of fire tablet. upaah/ upaahi/ vpaah/ vpaahi: wing/ wings. ur: name of the enochian letter representing l. uran/ vran: see/ elder/ elders, also see gran. urbs/ vrbs: beautify (cf. turbs. urch: confounding angels. urelp/ vrelp: seething/ a strong seer. urzla: erzla, angel. ussn: angel, ruled by nelapr omebb. uta: name of the fourteenth aethyr. uti: name of the twenty-fifth aethyr. utpa/ utlpa: angel, ruled by the angel eutpa and llacza palam. v ge gi: waxeth strong. vaa: name of an angel who appeared to dee and kelley("scourge of those who resist the power, will and command of god. vaasa: angel, also known as vasa. vabzir: eagle. vabzir ca

you (cf. g. vonph/ vonpho/ uonpo: anger/ wrath/ of wrath (cf. unph. vonph: wrath/ the wrath. vonpovnph: wrath in anger. vonsarg: vomsarg, every one of you/ everyone. vooan/ vaon: truth/ with them that fall. vors: over. vovim/ vovovin vouina/ vovina: dragon/ the dragon. vp: not. vpaah/ vpaahi: wings/ the wings. vran: the elders, also gran. vrbs: beautify/ beautified, also see urbs. vrelp: a strong seer/ a strong seer of things /seething. vrlm: subservient angel of water angle of earth tablet. vsnarda: governor of the second division of the aethyr ich (32. vssn: subservient angel of water angle of water tablet, also known as vspsn. vta: name of the fourteenth aethyr. vti: name of the twenty-fifth aethyr. vx: forty-two. xag: cacodemon of water angle of water tablet. xai: cacodemon, counterpar


GOLDEN DAWN RITUALS T

our feet than the barren stone and micalp chis bia ozongon lap mightier are your voices than the manifold winds. for ye are noan trof cors ta ge o q manin become a building such as is not save in the mind of the ia-idon torzu gohe l zacar ca c all-powerful. arise, saith the first. move, therefore, unto noqod zamran micalzo od ozazm vrelp thy servants. show yourselves in power and make me a strong seer lap zir io-iad. of things, for i am of him that liveth forever. the third key 8 micma goho mad zir comselha zien biah os behold saith your god. i am a circle on whose hands stand twelve londoh norz chis othil gigipah vnd-l chis ta kingdoms. six are the seats of living breath, the rest are as pu-im q mospleh teloch qui-i-n toltorg sharp sickles or the horns of death, wherein the creatures of e


GOLDEN DAWN RITUALS T3

our feet than the barren stone and micalp chis bia ozongon lap mightier are your voices than the manifold winds. for ye are noan trof cors ta ge o q manin become a building such as is not save in the mind of the ia-idon torzu gohe l zacar ca c all-powerful. arise, saith the first. move, therefore, unto noqod zamran micalzo od ozazm vrelp thy servants. show yourselves in power and make me a strong seer lap zir io-iad. of things, for i am of him that liveth forever. the third key micma goho mad zir comselha zien biah os behold saith your god. i am a circle on whose hands stand twelve londoh norz chis othil gigipah vnd-l chis ta 8 kingdoms. six are the seats of living breath, the rest are as pu-im q mospleh teloch qui-i-n toltorg sharp sickles or the horns of death, wherein the creatures of e


GOLDEN DAWN RITUALS U3

symbol in the sphere of his consciousness. but he shall receive this reflection tinctured much by his own nature, and therefore to an extent untrue, because his united consciousnesses have not been able to focus along the thought ray at the circumference at the sphere of sensation. and this is the reason why there are so many and multifarious errors in untrained spirit visions. for the untrained seer, even supposing him free from the delusions of obsession, doth not know or understand how to unite his consciousnesses and the harmonies between his own sphere of sensation, and the universe, the macrocosmos. therefore, is it so necessary that the adeptus minor should correctly understand the principia and the axiomata of our secret knowledge, which are contained in our rituals and lectures


GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ts of the gods 225 the obliquity of the ecliptic varies from 22.1 to 24.5 over a cycle of 41,000 years. inner planets of the solar system. graham hancock fingerprints of the gods 226 the new york times, from which the above report is taken, does not attempt to clarify matters further. its writers are probably unaware of just how much they sound like berosus, the chaldean historian, astronomer and seer of the third century bc, who made a deep study of the omens he believed would presage the final destruction of the world. he concluded, i berosus, interpreter of bellus, affirm that all the earth inherits will be consigned to flame when the five planets assemble in cancer, so arranged in one row that a straight line may pass through their spheres. 9 a conjunction of five planets that can be e


GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

enochian alphabet was said to have been a direct derivative of that which was used in atlantis. according to h.p. blavatsky "enoch was a generic title, applied to, and borne by, scores of individuals, at all times and ages, and in every race and nation (the secret doctrine) she equated enoch with the egyptian god thoth, who gave language, law, medicine, and science to man. the term 'enoch' meant seer or adept of the secret wisdom. thus enochian magick was not created by a single individual but evolved gradually over time which is now lost in history. the enochian alphabet and language may in fact be nearly as old as man, at least in this hemisphere. certainly they bear striking similarities with the necronomicon and with names used by lovecraft and others, whose origins are now lost in ou

al body. because of its shining nature it is often called the body of light. the magical nature of the' white robe is shining, elastic, and impenetrable. the nature of your specific magical operation will determine which robe you should wear. 58 enochian words for magical instruments all powerful magic is within me. i am one who can travei in strength without forgetting his narre. i am yesterday "seer of miilions of years" is my name. my forming of words is the aspect of myself that most closely corresponds to the god khepera. chapter xlii, the book of the dead the sword: the enochian word for sword is nazps (nah-zodpehseh. the gematric value is 81 with an alternate value of 75. the enochian is: the cup: the enochian word for cup is talho (tah-leh-hoh) the gematric value s 54 with an alter

ced exercise-rising on the planes you have got to go out r sing on the planes every day of your life, yearafter year. you are not to be disheartened by failure, or too much encouraged by success, in any one practice or set of practices. aleister crowley, magick in theory and practice all powerful magic is within me. 1 am one zvho can travel in strength without forgetting his name. i am yesterday "seer of millions of years"is my name. i can t ravel along the paths with those who influence the gods. chapter xlii, the book of the dead the following exercise for rising on the planes is intended for your magical preparation. it is adapted from crowley's liber o, chapter vi. perform the operation as often as necessary cantil you have attained the one-pointed concentration of dharana or a degree

stations, precipitations.the masculine current. iao 96 improving karma, cancelling karmic debts. qaa 52 creative pprocesses, the solar current. kika 666 gradual progress, anything of a cyclic nature. toog 77, iinfinity, freedom, space. 71 the feminine current. mzkzb 413 change, renewal, abrupt progress. 401 ecstasy, bliss, joy. vovin 280 wisdom, insight, mobility, magical powers. vrelp 197 a true seer, psychic abilities. ivitdt 212, health, long life, purification. 200 ecstasy, bliss, joy. ntakod 450 entering and/or crossing the abyss. ztztzt 54, sacrifice, compassion, helping others. 36, 18 iliatai 20 knowledge and conversation with 9 your holy guardian angel. 175 the formula of kal lazily, hungrily, ardently, patiently, so will i work. aleister crowley, liber vii the enochian word kal, p

re phrase adds up to 676 which is the number for the sum of the names of the three governors of the 14th aethyr, vta: tedoand =113 v o a n a m b= 2 5 7 vivipos =306 676 the 14th aethyr contains the city of the pyramids and the formula of vrelp can aid in entering this exalted city. also 676=26x26, where 26 is the number for athzah meaning "the works that are within" the word vrelp means "a strong seer" and indeed this is the formula for developing psychic abi l i ties. gematria gives a value of 197 for vrelp which is also the number for the word lasollor meaning "a rich man" however, the treasure stored up by one whose formula is vrelp is not money, but spiritual wealth. the words omp-il mean "understanding the aethyrs" and add up to 197 as well as t -il-om "the aethyrs have knowledge" the

nd: vibrate the name voanamb (voh-ah-nah-em-beh) while tracing his sigil with your wand: see these three sigils glowing red before you and say the following (place your own magical name in the blanks: tedoand (teh-doh-ah-en-deh) demander of obediance, come, 319 and remove my pride, for i am_ vivipos (vee-vee-poh-seh) maker of cycles, come, and remove my karma, for iam_ voanamb (voh-ah-nah-em-beh) seer of relativity, come, and remove my ignorance, for l am_ let these commands be carried out. see pride, karma and ignorance as aspects of your own ego and rise above them by assuming your magical name and magical personality. part 3. hold the talisman of ror in your right hand and the talisman of amma in your left hand and say, behold, i have combined each square of amma (ah-meh-mah) with the t


GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

inside the triangle of art.9 for the latter method, arrange the triangle vertically so that the magician can easily see his or her reflection therein. although the adept should experiment with both methods, research reveals the latter to be more effective. there is a distinct advantage to using a mirror in the triangle instead of smoke, since the entity appears together with the reflection of the seer, thus facilitating the projection of psychic contents into the triangle. construct the triangle of art of plywood, and paint it white. paint a black triangle outline about two inches inside the edge, and glue a round mirror in the center. then add the names and sigil in crayon or in any other easily removable material before each ritual. in the following illustration, the triangle of art bear


GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

inger) was likewise the poet, there was no question as to who had made the song. ulphilas calls the ascov liupareis (ohg. liodari; and perhaps would distinguish him from the saggvareis (praecentor. again, aocso'i comes from deiso, as olsa from etsco, the digamma, ascertainable from video and goth, vait, being dropt; we must therefore assume an older dfelsco and dfocso'i^ the singer and the godhke seer [ixdvtlbird, as drjs(t>i/ is from del8(o, and our nahtigala from galan, canere. if dot86
n, canere. if dot86faculty, as in 7ron]t7, i.e, faber^ that ei'5w i see, and delsu i sing, both change ei into ot proves no connexion between them, the change being common to many verbs(\ei-rru xolttos /cei/tat koltt; vates, at once seer and singer, is an important link. tr.^ns. vol. iii^ b 900 poetry (and our smid equally stood foi' the fraraer of tlie lied or lay, on. liosa-smisr, was to be specially marked, this was done by the ohg. scuof, os. as. scop (p. 407-8 n, which reminds at once of the supreme shaper of all things and of the shaping norn. the on. has no skopr^ that i know of, but instead of it a neuter shxid, which

to step on the right foot of the hermit, ls. 1, 593. the first child christened at a newly consecrated font receives the power to see spirits and coming events, until some one shall from idle curiosity tread on his left foot and looh over his right shoulder, when the gift will pass away to him. sup. i, 996; on the other hand, he that looks through the loop of the wise man's arm (p. 939) becomes a seer of spirits, he beholds the natural and preternatural: even to the dog the gift descends, if you tread on his right foot and make him look over your right shoulder. sup. i, 1111. again, children born with the helmet can see spirits, ghosts or witches (p. 874n. in all this we see the last quiverings of life in practices of the heathen priesthood, before they pass into mere conjuring and witchcr


GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

r hinn diupi siar. so in the lucidarius: disu 560 ceeationj whose shore the giants were to dwell; but to guard the inland parts of the earth against them, there was built of ymir s brows a castle, miffgarff. the giant s brain was thrown into the air. and formed the clouds, sn. 8, 9. seemund s account 45 (conf. 33b) differs in some points: or ymirs itoldi var ior<5 urn scoput, enn or sveita seer, biorg or beinom, baismr or hdri, enn or jiausi himinn, enn or hans brdm gerso bli$ regin mrsgars manna sonom, enn or hans heila voro]?au in harsmosgo sk- oil um scoput. here the teeth are not made use of, but we have instead the formation of trees out of the giant s hair. when all this was done, the sons of borr went to the seashore, and found two trees, out of which they created two human b


H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ht up to that standard of functioning decreed by the creator and which has not been generally in evidence for many ages. it is one phase of the work of mysticism to afford the sincere, earnest seeker after light, knowledge, and power the privilege and means of bringing up to normal these most essentially important glands in the human body. such a one will have, among other faculties, the power of seer and prophet. any standard work on physiology or anatomy will give the description of these glands, together with their function and place in the physiological economy. this may be found under the heading of endocrine glands. but the description of these same glands, together with their place and function in the psychic economy of man, is not to be found in any book nor is the knowledge given


HAMIL THE ROSICRUCIAN SEER

had nothing about it, even in higgins' time or earlier, to link it with the ideas or traditions of rosicrucianism, other than a very confusing set of alternative names! inritualmagicinengland(1970) francis king, without any supporting evidence, claimed a definite lineofcontinuity from sibley to barrett, then through. a pupil of barrett's magicalintroduaion19account taken down exactly as hockley's seer reported it to him, it does not appear to have gone down at allwellwith those present at the bristol college, whenitwas eventually read.itwasto be another three years before hockley sought membership of the metropolitan (london) college, of the sria, in1875.once elected, hockley was not tobea regular attender and never gave a paper. he did, however, exhibit at one meeting the rosicrucian cert

object above the level of the eye (the stopper of a bottle was the first object he employed) and then desiring his subjects tofixtheir gaze steadfastly upon its outer extremity, their eyelids generally closed in sleep in a few minutes, often a few seconds, thus causing congestion by a rapid exhaustion of the natural sensibility of the retina and motivetherosicrucianseerbetween the caller and the seer, in fact, the vision in the glass is often quite unconnected with what is passing in the minds of either. in this country the seer generally inspects the crystal for himself, and the object he perceives is known only to himself, and concerns alone his own private affairs. upon referring to a diary i formerly kept, i find the following entry,'1f.die,oct. 9, 1834. this evening i charged my crys

ery in the matter to which he cannot discover any clue. how then are such phenomena, so perfectly coincident with the higher order of mesmeric clairvoyance as developed by alexis didier, and by mr hands's patient, as recorded in no. xxv. ofthezoist?drcollyer would certainly confess that it is utterly improbable, that these gentlemen should have been in that peculiar position in respect to the boy-seer, that the angle of incidence in all these cases equalled the angle of reflexion, and a very slight perusal of dr dee's work, will convince the reader, that dr dee could not have been so besotted during more than twenty years experiments (with different seers) not to have discovered that the visions andresponsesgiven by the crystal werebutthe embodiment of his own thoughts.194 therosicrucianse

ably was the one alluded to by butler.tupon referring to that very remarkable and scarce work, entitled 'a true and faithful relation of what passed betweendrjohndeeand some spirits! edited by the learned dr meric casaubon, which although a goodly folio of500pages, formed but a small portion ofdrdee's experiments, or as he termed them 'actions' yet sufficiently attest that both dee and kelly (his seer) werefirmbelieversin the truth of their researches; and the very singular coincidences arising from a perusal of this work with the revelations made todrkerner by the seeress of prevorst, and by the somnambulist described indrhenry werner's work, entitled 'guardian spirits; or, remarkable cases of vision by two seeresses into the spiritual world,'247 will well repay an attentive perusal, alth

on 29 october 1854mydear sir,your favour of the 25th is to hand. i beg you will keep themssas long as you may require them. i am not likely to want them for some time, and am much gratified to find they interest you. as i mentioned in my last, the responses did not become of much import until the fourth and fifth volumes, which i am now transcribing, though they show the gradual development of my seer's powers. you will also perceive in the first volume a short vision we had relative to sir john franklin and his crew. at that time, unfortunately, my seer had not the faculty of discerning thereplies,-thevisions then appearing in my small crystal, which is only about one anda-halfinches long, and an inch thick. i shall be much obliged by receiving parts 4 and 5 of the'newexistence.'thec. a

n bymrh.-inwhat do they consist? no reply.thequestion repeated bymrh. c.a.-thegreatest good consists in saving, by the direction of god's word, and under the blessings of a special providence, the souls of your fellow-men, as well as your own.thegreatest evil in blaspheming the holy ghost, and willingly and knowingly directing others to misery and torture.mrh. thensaid:-ifmr owen takes hold of my seer's hand, will it be agreeable to you to favour him with such information or advice as you may deem fitting? c.a.-sincei told you i had something to say personally tomrowen, he has become enlightened on those points which i wished to explain. any question on those points he may wish to ask, i will answer; but i look on mr owen as one greater than many of his fellowmortals;-asone destined by alm

hall have the greatest pleasure through lifeinactively contributing to the happiness of their fellow-men and of god's creation, to the utmost of their power? c.a.-yes;that may be their great object through life.8.-cannotnew and universal conditions be now devised and158therosicrucianseeryou will observe that i have had in this instance entirely to develop the faculty of crystal seeing in my young seer, who being at the commencement only iust turned thirteen, and the inquiry strange to herself andherfriends, i had to be very cautious not to alarm her fears or her friends' prejudices, and as at first evil spirits kept continually entering our crystal, their ugly faces and forms would have been a sourceofalarm to many other young persons. fortunately on spiritual matters my young seer is not

o return you the pamphlet called the'harmonialphilosophy.'and you will perceive in my minutes, which i have also sent herewith, that i selected from that pamphlet the 'seven theoremsofpopular christianity' and the 'seven theorems on spiritual philosophy' and submitted them to the c. a. and the responses thereto obtained will, i feel sure, be read by you with great interest. i must premise that my seer had no possible ideaofwhat i was going to ask until the theorems were proposed; and the answers came so much faster than i could write, that i find a word or two in my rough copy which i cannot decipher.theresponses are very interesting, and will serve, with replies to some other published theorems, as a basis for future inquiry. i have requestedmrjohn chapman's assistant to obtain two copies

he has been specially guarded against. his guardian spirit makes it known to me that it will not be advisable to write to him for a short time.2.-1will write to him when you advise.e.a.-intwenty days.3.-mayi ask the name of his guardian spirit?e.a.-solomia.theresponses thus obtained are given by the c. a. generally in a large mirror, eighteen inches bytwelve;sometimes in a crystal and although my seer is a rapping and a writing medium, i never use the first, and rarely the last.theprocess is so slow, and liable to interruption, and the spirits are so utterly beyond control, for even when we exorcise them we cannot tell whether theymayormay not leave the room and return when it is over. in the responses by the crystal, the answers continually come faster than i canwrite;-indeedi have had mo

g mediums; and from the information thus obtained i am induced to believe that the far greater part of them, if not 'evil, are at least illuding spirits, and not really the souls of those departed friends and others whom they assert themselves to be. having through the kindness of a gentleman received an introduction tomrs, i was much gratified by theseancewith which i was favoured; and, my young seer proving a most excellent medium, i have since then had ample opportunity of satisfyingmyselfupon the subject. since reading the first communication in therational reviewof144therosicrucianseer'itis not for the making of that book i am punished,butfor the relianceiplaced upon the spirits there treated of, and far more for the sins of my profession. they constitute my guilt''doyou know anything


HELENA BLAVATSKY NIGHTMARE TALES

regular course of purification, after you have learnt what you want through the mirror" nightmare talesiii- psychic magic34 "what is this course, and what have i to promise" i asked defiantly "it is for your own good. you must promise him to submit to the process, lest, for the rest of his life, heshould have to hold himself responsible, before his own conscience, for having made an irresponsible seer ofyou. will you do so, friend "there will be time enough to think of it, if i see anything- i sneeringly replied, adding under my breath "something i doubt a good deal, so far "well you are warned, friend. the consequences will now remain with yourself" was the solemn answer. i glanced at the clock, and made a gesture of impatience, which was remarked and understood by theyamabooshi. it was j

hence wicked. know also that, while the arihat 'thedestroyer of the enemy' who has subjected and made of these creatures his servants, has nothing to fear; hewho has no power over them becomes their slave. nay, laugh not in your great pride and ignorance, but listenfurther. during the time of the vision and while the inner perceptions are directed toward the events theyseek, the daij-dzin has the seer- when, like yourself, he is an inexperienced tyro- entirely in its power;and for the time being that seer is no longer himself. he partakes of the nature of his 'guide' the dali-dzin,which directs his inner sight, keeps his soul in durance vile, making of him, while the state lasts, a creaturelike itself. bereft of his divine light, man is but a soulless being; hence during the time of such c

nsurmountable reasons besides my congenital and ineradicable scepticism, though i tried hard tobelieve. thus, partially relieved of my affliction and taught how to conjure the unwelcome visions away, istill remained, and do remain to this day, helpless to prevent their forced appearance before me now and then. it was after assuring myself of my unfitness for the exalted position of an independent seer and adept that ireluctantly gave up any further trial. nothing had been heard of the holy man, the first innocent cause of mymisfortune; and the old bonze himself, who occasionally visited me in my retreat, either could not, or wouldnot, inform me of the whereabouts of the yamabooshi. when, therefore, i had to give up all hope of his everrelieving me entirely from my fatal gift, i resolved to


HELENA BLAVATSKY THE KEY TO THEOSOPHY

but i wish you could give some concrete example of the action of karma? a. that i cannot do. we can only feel sure, as i said before, that our present lives and circumstances are the direct results of our own deeds and thoughts in lives that are past. but we, who are not seers or initiates, cannot know anything about the details of the working of the law of karma. q. can anyone, even an adept or seer, follow out this karmic process of readjustment in detail? a. certainly "those who know" can do so by the exercise of powers which are latent even in all men -ooo- who are those who know? page 100 the key to theosophy- hp blavatsky.txt q. does this hold equally of ourselves as of others? a. equally. aa just said, the same limited vision exists for all, save those who have reached in the prese

relaxation of the nervous system, generating invariably an abnormal magnetic condition which attracts to the sufferer waves of astral light. it is these latter that furnish the various hallucinations, which, however, are not always, as physicians would explain them, mere empty and unreal dreams. no one can see that which does not exist-i.e, which is not impressed-in or on the astral waves. but a seer may perceive objects and scenes (whether past, present, or future) which have no relation whatever to himself; and perceive, moreover, several things entirely disconnected with each other at one and the same time, so as to produce the most grotesque and absurd combinations. but drunkard and seer, medium and adept see their respective visions in the astral light; only while the drunkard, the m

same time, so as to produce the most grotesque and absurd combinations. but drunkard and seer, medium and adept see their respective visions in the astral light; only while the drunkard, the madman, and the untrained medium, or one in a brain fever, see, because they cannot help it, and evoke jumbled visions unconsciously to themselves without being able to control them, the adept and the trained seer have the choice and the control of such visions. they know where to fix their gaze, how to steady the scenes they wish to observe, and how to see beyond the upper outward layers of the astral light. with the former such glimpses into the waves are hallucinations; with the latter they become the faithful reproduction of what actually has been, is, or will be taking place. the glimpses at rando

ve, and how to see beyond the upper outward layers of the astral light. with the former such glimpses into the waves are hallucinations; with the latter they become the faithful reproduction of what actually has been, is, or will be taking place. the glimpses at random, caught by the medium, and his flickering visions in the deceptive light, are transformed under the guiding will of the adept and seer into steady pictures, the truthful representation of that which he wills to come within the focus of his perception. hell a term which the anglo-saxon race has evidently derived from the name of the scandinavian goddess, hela, just as the word ad, in russian and other slavonian tongues expressing the same conception, is derived from the greek hades, the only difference between the scandinavia


HOWE THE ALCHEMIST OF THE GOLDEN DAWN

n this p rocess- we all h ave strengths to bring to the table- ple ase email occ u lt .d igit al.mob iliz ation@gmail.com complacency s-erves t h e o ld gods. by the same author: astrology and the third reich the magicians of the golden dawn masonic underworlds (in progress) also in thisseries: the magical mason: forgotten hermetic writings of w. w. westcott editedby r. a. gilbert the rosicrucian seer: the magical work of frederick hockley editedbyjohn hamill the sorcerer and his apprentice: unknown hermetic writings ofs. l. macgregor mathers and j. w. brodie-innes edited by r. a. gilbert ibe 1llebemist of tbe golden 'dawn (lhe tetters of the1ivd (1.11. l1jton to 1.t.gardner and tithers 1886-19 6 edited with an introduction by ellie howe the aquarian press wellingborough, northamptonshire

keightley, a well-to-do young theosophical neophyte. the letters 23 psychology ofbotany (1906, describes his arcane preoccupations. this unreadable but nevertheless fascinating book claimed to be 'a treatise on trees, shrubs, and plants, etc, for the cure of diseases and ailments, of the human system (without medicine) by sympathy (positive and negative) on the soul plane, by "charubel (the great seer, a collegian who trained for the gospel 60 years ago, gave his whole life up for the love of nature and the study of the supernatural elements &c &c. author of the zodiac symbolised, the north pole star and region, the seer critic, the geozonic spheres, the occultist, astrographical revelations, psychological experiences &c' dear sir& bro [i.e, f. l. gardner, your letter by second post today

in thro' the dust of ages. i must have disposed of it when i left my lodgings or else it is gone astray in some unaccountable manner" from this it appears you are right as to there being a 6 missing. i have a kabbalistic ms on numbers, which contains a circular wheel, which may help to elucidate the matter. i will 97 285 uxbridge road 3 february 1901 the letters i frederick hockley, a well-known 'seer' and producer of strange magical manuscripts, had died as long ago as 1885. no copy of a catalogue of his library is known. see also p. 105. 96 the alchemist ofthe golden dawn far as i remember i must have three copies, one printed thin oblong quarto, one copied from riston's cabbala, and one in ms (a kind of schoolboy writing) in the german language. i presume they are all together in one bu

ngland and deputy provincial grand master for west lancashire and a provincial grand master for aberdeen west merely indicates that noblemen were then almost automatically promoted to very senior offices. i have not been able to identify any specially 'occult lodge' in england and doubt whether anything of the kind existed. for frederick hockley see john hamill's forthcoming study the rosicrucian seer (aquarian press, 1986. zanoni (1842, a novel by edward bulwer-lytton, was said to be a 'rosicrucian' novel and was once greatly admired by occultists although for what reason i cannot fathom. you have asked me a question, which, i fear i am not competent to answer fully. i knew the late lord lindsay most by a book published by him, entitled "progression by antagonism, a very philosophical wor


HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

followed no known rhythm of earth "you, mr. de marigny" he suddenly said to his learned host "do not need to be told the particularly alien rhythm to which those cowled shapes on the hexagonal pillars chanted and nodded. you are the only one else- in america- who has had a taste of the outer extension. that clock- i suppose it was sent to you by the yogi poor harley warren used to talk about- the seer who said that he alone of living men had been to yian-ho, the hidden legacy of eon-old leng, and had borne certain things away from that dreadful and forbidden city. i wonder how many of its subtler properties you know? if my dreams and readings be correct, it was made by those who knew much of the first gateway. but let me go on with my tale" at last, continued the swami, the swaying and the


INITIATION INTO HERMETICS

soul, whilst the aura is the emanation of the action o the elements in the various qualities, having its origin either in the active or in the passive form. this emanation in the whole soul produces a certain vibration corresponding to a certain color. on the grounds of this color, the adept can exactly recognize his own aura of that of another being with the astral eyes. backed by this aura, the seer can establish not only a man s basic character, but he also can perceive the action or the polarity of the soul s vibration, and influence it eventually. i shall speak of these problems in a more detailed way in a separate chapter relating to introspection. hence, a man s temperament influences his character, and both together, in their effect as total result, are creating the emanation of th


ISIS UNVEILED

iven by some dossics, as alluding most undoubtedly to the final ejtojiteia "i knew a coiain man v^iether in body or outtide of body, i know not: god knoweth who was rapt into paradise, and heard things ineffable i^f^ft^ fnuioto, whu^ hit not lawful for a man to repeat" theae words have ruely, so far as we know, been regarded by commentators as an allusion to the beatific visions of an 'initiated' seer. but the phraseology is unequivocal. these things "which it it not lawful to repeat" are hinted at in the same words, and the reason for it asngned is the same as that which we find repeatedly expressed by i^to. ivoclus, lamuichus, bax>dotus and other dassics "we speak wisdom [only] among them that are pebpbct" says paul; the plain and undeniable translation of the sentence being "we speak of

rather the ideal conceptions of things which formed themselves in the mind of ormazd or ahuramazda before he willed them to assume a concrete form. they are what aristotle terms 'privations' of forms and substances. the rdigion of zarathus- tra, as he is always called iu the avetta, is one from which the ancient jews have borrowed the most. in one of the yasnaa ahuramazda, the supreme ^ves to the seer as one of his sacred names akmi 'i am; and in another place, ahmi yat akmi 'i am that i am' as jehovah is alleged to have given it to moses. this cosmogony, adopted with a change of names in the rabbinical kabala, found its w^y later, with some additional speculations of manes, the half-magus, half-piatonist, into the great body of gnosticism. the kal doctrines of the basilideans, valentinian


JASMUHEEN THE FOOD OF GODS

outside the solar system to feed itself, and after having refined what it has digested, it creates a pranic souptype of output which radiates out to feed the planets in our solar system. this includes of course the earth, from which we are nourished, directly by etheric absorption or by partaking of the earth s food chain. as to what proportion is absorbed ethereally by most people, the armenian seer and teacher, g. i. gurdjieff, said we obtain 70% of our energy from breathing, which he calls our first food. the sun derives its vitality by feeding on the refuse of space, attracting rays from outer space with its great force. the rays consumed are life.atoms, many at a far higher vibration rate than physical, that have flowed from the other suns of space. so the suns feed divine nutrition:


JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

not, however, necessarily beauty it may be seduction. for the higher grades of the recusant or rebellious spirits who find their power in the original permission that there might be phenomena are beautiful in their assumption or usurpation of the lovely forms of spiritlife and of nature. and they will prevail, sometimes, even god saw himself. but christ is not god, any more than the glass is the seer* object subject result: or the three persons of the trinity. 344 the rosicrucians. against the best efforts of the angels of light. the cabalists whisper that god made the world by the means of music; that music, as man knows music, is essentially a power; that it is the faint, much-changed, much-enfeebled, sole relic, and tradition, and reminder of man's lost paradise; that (through it origi


LEADBEATER CW GLIMPSES OF MASONIC HISTORY

remains of dionysus, and the apartments were filled with shrieks and groans, accompanied by the frantic dances of the corybantes. suddenly the body was found, the scene changed to one of joy, and the aspirant was released from his confinement. after that he descended into the infernal regions, where he saw the sufferings of the wicked and the rewards of the good, and afterwards became an epopt or seer- one who could look upon the world from above, see it as a whole, and therefore understand it. among the followers of this bacchic form of the mysteries were the celebrated dionysian artificers, a secret society, bound by the most rigid pledges never to reveal their s and p w, and employing emblems adopted from the building trade. these wandering bands of workmen built temples all over syria


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

leusis she was known as demeter (mother earth, at sparta she was orthia, and at ephesus she was artemis. the epic poem, the iliad, dating to about 800 b.c.e. and traditionally assigned to the authorship of homer, signals the ascendancy of the olympian gods brought by the hellenic people. homer s view of hades is reflected in his later work, the odyssey, where odysseus needed to seek advice from a seer in the land of the dead. to do this, he sailed into the far west (in several cultures this is where the sun dies daily, thus the location of the land of the dead) and upon reaching land made a sacrifice of sheep covered with honey, milk, water, and wine. the sacrifice brought forth a number of ghosts, or shades of the dead, who were able to converse with odysseus only after drinking the blood


LIBER O

is brought to his mind. in other words the whole magical apparatus and ritual is a complex system of mnemonics (the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings correspond to particular lineal figures, divine names, etc. and are controlled by them. as to the possibility of producing results external to the mind of the seer (objective in the ordinary common sense acceptation of the term) we are here silent) 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are (1) assumption of god-forms (2) vibration of divine names (3) rituals of "banishing" and "invoking. these, at least, should be completely mastered before the dangerous me

inger to his lips. then let him "awake" by a well-defined act of will, and soberly and accurately record his experiences. it may be added that this apparently complicated experiment is perfectly easy to perform. it is best to learn by "travelling" with a person already experienced in the matter. two or three experiments should suffice to render the student confident and even expert. see also "the seer, pp. 295-333, equinox i, 2. vi. 1. the previous experiment has little value, and leads to few results of importance. but it is susceptible of a development which merges into a form of dharana- concentration- and as such may lead to the very highest ends. the principal use of the practice in the last chapter is to familiarise the student with every kind of obstacle and every kind of delusion


LIBER ALEPH

initiation was ordered as followeth. first, unto the middle of the way, the attainment of the knowledge and conversation of the holy guardian angel, were these men appointed to mine aid, jerome politt of kendal, cecil jones of basingstoke, allan bennett of the border, and oscar eckenstein of the mountain, with no woman. but after that attainment hath word come to me only through women, ouarda the seer, and virakam, and in mine initiation into the degree of magus, the cat `ilariwn thy mother, helen the play actress the serpent, with myriamme the drunkard, and rita the harlot to bear dagger and poison; then these others alice the singing woman for an owl; then catherine the dog of anubis, and ahitha the camel that renewed the work of virakam, with ollun the dragon and. but here i do restrict


LIBER CCXLII AHA

we silence gun by gun. at last the fiercest of the fray is past; the circling hills are ours. the attack is over, save for the rare crack, long dropping shots from hidden forts. so is it with our thoughts! olympas. the hostile thoughts, the evil things! they hover on majestic wings, like vultures waiting for a man to drop from the slave-caravan! marysas. all thoughts are evil. thought is two: the seer and the seen. eschew that supreme blasphemy, my son, liber ccxlii 8 remembering that god is one. olympas. god is a thought! marysas. the .thought. of god is but a shattered emerod: a plague, an idol, a delusion, blasphemy, schism, and confusion! olympas. banish my one high thought? the night indeed were starless. marsyas. very right! but that impalpable inane is the condition of success; even


LIBER CHANOKH

hom i have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of righteousness! stronger are your feet than the barren stone, and mightier are your voices than the manifold winds! for you are become a building such as is not, save in the mind of the all-powerful. arise, saith the first: move thereofre unto his servants! shew yourselves in power, and make me a strong seer-of-things:8 for i am of him that liveth for ever [invokes: the file of spirit in the tablet of spirit. e.the root of the powers of air. h.the root of the powers of water. n.the root of the powers of earth. b.the root of the powers of fire. the four aces] liber lxxxiv 23 the opening of the temple in the grade of 2 =98 give the sign of shu [knock] let us adore the lord and king of air! shaddai


LIBER CLXV A MASTER OF THE TEMPLE

ension passed and force concentrated at bridge of nose. concentrated on ajna. personality gone. tried to project consciousness straight up. was suddenly interrupted by r. who was in bed just by my side. hardly knew where i was for the moment and had to concentrate on body to regain normal [too big a handicap, having anyone in the room. o.m] apr. 8, 9:25 to 10:11 p.m.=46 mins. dragon. the mind and seer alone remain. turning back on the seer there seem intervals of blank. this is accompanied with no illumination or joy, and one almost wonders why one has gone so far to obtain this. probably desire not entirely obliterated. some disinclination to leave the state [this sounds better. o.m] the equinox 160 apr. 13, 11:21 11:36 p.m. dragon. a certain bliss arose at the thought that i was but a li


LIBER LVII

f von rosenroth.s glosses rather than a direct quote; the relevant paragraphs are 696 and 697. t.s] 50 liber lviii note 4+ 1+ 8= 13, the 4 reduced to 1 through 8, the redeeming force; and 418= j= 8. by aiq bkr, abrahadabra= 1+ 2+ 2+ 1+ 5+ 1+ 4+ 1+ 2+ 2+ 1= 22. also 418= 22 19, manifestation. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voice of the chief seer. it resolves into pentagram and hexagram as follows (1) a r b b r a a a h a d [this is by taking the 5 middle letters] the pentagram is 12, awh, macroprosopus. the hexagram is 406, hta, microprosopus. thus it connotes the great work. note rba, initials of the supernals, ab, ben, ruach [this is by separating the one (aleph) from the many (diverse letters] a a a b a r h d a b r (2) hrb= 207, au


LIBER O

n other words, the whole magical apparatus and ritual is a complex system of mnemonics [the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings liber o vel manvs et sagitta 4 correspond to particular lineal figures, divine names &c, and are controlled by them. as to possibility of producing results external to the mind of the seer (objective, in the ordinary common-sense acceptation of the term) we are here silent] 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are (1) assumption of god-forms (2) vibrations of divine names (3) rituals of .banishing. and .invoking. these, at least, should be completely mastered before the dangerous

finger to his lips. then let him .awake. by a welldefined act of will, and soberly and accurately record his experiences. it may be added that this apparently complicated experiment is perfectly easy to perform. it is best to learn by .travelling. with a person already experienced in the matter. two or three experiments should suffice to render the student confident and even expert. see also .the seer, equinox vol. i no. 2, pp. 295.333. vi 1. the previous experiment has little value, and leads to few results of importance. but it is susceptible of a development which merges into a form of dharana.concentration.and as such may lead to the very highest ends. the principal use of the practice in the last chapter is to familiarise the student with every kind of obstacle and every kind of delus


LIBER XLIV THE MASS OF THE PHOENIX

eared in appendix vi of magick in theory and practice with no substantial changes (c) ordo templi orientis. original key-ebtry by frater e.a.d.n; further formatting, proofreading and notes by frater t.s. for niwg/ celepha s press. this e-text last revised 17.07.2004] 3 [hebrew \d, blood= 44] 4 [see also the equinox of the gods. the .invocation of horus according to the divine vision of ourada the seer. is divided into 44 sections (4 divisions of 11 sections each, with a string of 44 pearl beads to be told.the string broke after the first performance; the suggestion perhaps is that 44 had been communicated by rose as a particular number of horus prior to the ritual, though there is no clear statement to that effect in the account of the cairo working (then again, the cairo working is genera


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

says that vali is the son of odin and rind. the relationship between odin and rind was apparently not a normal one: in his sigurdurdrapa, composed around 960 if the stanza is genuine, the icelandic skald kormak ogmundarson says that odin used magic (seid) on rind, presumably to beget vali. saxo too has the story of odin begetting an avenger for baldr, and it too is unsavory. having learned from a seer that the rutenian princess rinda is to bear the avenger of balderus, othinus sets out to seduce her. acting as a soldier, he takes up residence with her father, wins victories, and presses his suit, but she rejects him. a second visit, this time acting as a smith, also fails. on the third visit, othinus acts as a knight, but when he finally makes some progress toward his goal it is by touchin


MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

by one cerinthus, who borrowed the name of the great apostle the better to foist his own doctrines upon the christians. later jerome questioned the authorship of the apocalypse and during the reformation his objections were revived by luther and erasmus. the once generally accepted notion that the book of revelation was the actual record of a "mystical experience" occurring to st. john while that seer was an exile in the isle of parmos is now regarded with disfavor by more critical scholars. other explanations have therefore been advanced to account for the symbolism permeating the volume and the original motive for its writing. the more reasonable of these theories may be summed up as follows: first, upon the weight of evidence furnished by its own contents the book of revelation may well

different interpretations. untrained in the reaches of ancient thought, the modem theologian cannot possibly cope with the complexities of the apocalypse, for to him this mystic writing is but a phantasmagoria the divine inspiration of which he is sorely tempted to question. in the limited space here available it is possible to sketch but briefly a few of the salient features of the vision of the seer of patmos. a careful consideration of the various pagan mysteries will assist materially also in filling the inevitable gaps in this abridgment. in the opening chapter of the apocalypse, st. john describes the alpha and omega who stood in the midst of the seven golden candlesticks. surrounded by his flaming planetary regents, this sublime one thus epitomizes in one impressive and mysterious f

evelopment" writes dr. rudolph steiner "ran their course at a period when the earth was still 'fiery; and the first human incarnations were formed out of the element of fire; at the end of his earthly career man will himself radiate his inner being outwards creatively by the force of the element of fire. this continuous development from the beginning to the end of the earth reveals itself to the 'seer' when he sees on the astral plane the archetype of evolving man* the beginning of earthly evolution stands forth in the fiery feet, its end in the fiery countenance, and the complete power of the 'creative word' to be finally won, is seen in the fiery source coming out of the mouth (see occult seals and columns) in his restored new testament, james morgan pryse traces the click to enlarge the

y to the bottomless pit (nature, which it opened, causing all manner of evil creatures to issue forth. and there came also a mighty angel who was clothed in a cloud, whose face was as the sun and his feet and legs as pillars of fire, and one foot was upon the waters and the other upon the land (the hermetic anthropos. this celestial being gave st. john a little book, bidding him eat it, which the seer did. the book is representative of the secret doctrine- that spiritual food which is the nourishment of the spirit. and st. john, being "in the spirit" ate his fill of the wisdom of god and the hunger of his soul was appeased. the twelfth chapter treats of a great wonder appearing in the heavens: a woman clothed with the sun, the moon under her feet, and upon her head a crown of twelve stars


MASTERING WITCHCRAFT

if the operation has been successful, you will gradually perceive a dim form in the triangle before you, seemingly composed of the substance of incense smoke, sometimes illuminated from within by a very faint bluish phosphorescence. whether the apparition is built up on a magnetic and physical or purely psychic basis or a mixture of both depends solely on whether you as a witch function best as a seer or a materializing medium, which are the two ends of the magical spectrum whereon witches function. depending on your various constitutions and the degree of your magical development, you and your companions may differ in what you see before you in the triangle. one may see a dim form, while another may see a clearly defined figure, and yet another see nothing at all but merely feel the prese

t sabbat, what to wear, what food to bring and so on. in the absence of the magister, the summoner could and would frequently lead the coven. in those covens which concentrate on knowledge and power, the lady or high priestess holds little or no executive power. she sits at the magister's right hand during the feasts, leads some of the dances and ceremonies, and on occasion performs the task of a seer or spiritistic medium under the magister's control. on the other hand, in the goddess-oriented covens, the high priestess is definitely leader, the high priest being merely her consort. the magister may wear furs or pelts, a robe, or nothing at all, depending on the variety of coven he leads. upon his head he may wear the traditional shamanic horned helmet, rather like that of a viking warrio


MEANING OF MASONRY

s with them were more than abstractions and ethical sentiments; as the word itself implies they involved positive valours and virility of soul. temperance involved complete control of the passional nature under every circumstance; fortitude, the courage that no adversity will dismay or deflect from the goal in view; prudence, the deep insight that begets the prophetic or forward-seeing faculty of seer-ship (providentia; justice, unswerving righteousness of thought and action* the" arts and sciences" were called" liberal" because they tended to liberate the soul from defects and illusions normally enslaving it, thus totally differing from science i n the modern sense, the tendency of which is, as we know, mater ialistic and soul-benumbing. grammar, logic and rhetoric with the ancients were


MORALS AND DOGMA

, and which were always spoken of in connection with the pleiades; the three kings in the belt of orion, and bellatrix and betelgueux on his shoulders; brightest of the flashing starry hosts "canst thou" asks job "bind the sweet influences of the pleiades or loose the bands of orion" and in the book of amos we find these stars connected with the victory of light over darkness "seek him" says that seer "that maketh the seven stars (the familiar name of the pleiades, and orion, and turneth the shadow of death into morning" an old legend in masonry says that a dog led the nine elus to the cavern where abiram was hid. bo tes was anciently called caleb anubach, a barking dog; and was personified in anubis, who bore the head of a dog, and aided isis in her search. arcturus, one of his stars, fie

sanctified, and to see, that is, to have just and faithful conceptions of the deity, the knowledge of whom was the light of the mysteries. it was promised the initiate at samothrace, that he should become pure and just clemens says that by baptism, souls are _illuminated, and led to _the pure light_ with which mingles no darkness, nor anything material. the initiate, become an epopt, was called a seer "hail, new-born light" the initiates cried in the mysteries of bacchus. such was held to be the effect of complete initiation. it lighted up the soul with rays from the divinity, and became for it, as it were, the eye with which, according to the pythagoreans, it contemplates the field of truth; in its mystical abstractions, wherein it rises superior to the body, whose action on it, it annuls


MOTTA MARCELO THE COMMENTARIES OF AL

aneously kether (the centre, chokhmah (the tongue) and binah (the ancient egyptians believed that the heart was the seat of intelligence. in short, in order to do the job for which he was chosen nuit's helpmeet he must reach the highest initiations possible to man. which, of course, he did. 7. behold! it is revealed by aiwass the minister of hoor-paar kraat. aiwass is the name given by ouarda the seer as that of the intelligence communicating. see note to title. why is aiwass spelt thus, when aiwaz is the natural transliteration of? perhaps because he was not content with identifying himself with thelema, agape, etc. through the number 93, but wished to express his nature by six letters (six being the number of the sun, the god- man, etc) whose value in greek should be a= 1, i= 10, f =6, a

he blazing points with the stars of the firmament, with ideas, souls, etc. i perceived also that each star was connected by a ray of light with each other star. in the world of ideas, each thought possessed a necessary relation with each other thought; each such relation is of course a thought in itself; each such ray is itself a star. it is here that logical difficulty first presents itself. the seer has a direct perception of infinite series. logically, therefore, it would appear as if the entire space must be filled up with a homogeneous blaze of light. this, however, is not the case. the space is completely full; yet the monads which fill it are perfectly distinct. the ordinary reader might well exclaim that such statements exhibit symptoms of mental confusion. the subject demands more


MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ere he dwelt with his wife doris and their fifty blooming daughters, the nereides, beneath the waves in a beautiful grotto-palace, and was ever ready to assist distressed mariners in the hour of danger. proteus. proteus, more familiarly known as "the old man of the sea" was a son of poseidon, and gifted with prophetic power. but he had an invincible objection to being consulted in his capacity as seer, and those who wished him to foretell events, watched for the hour of noon, when he was in the habit of coming up to the island of pharos,[42] with poseidon's flock of seals, which he tended at the bottom of the sea. surrounded by these creatures of the deep, he used to slumber beneath the grateful shade of the rocks. this was the favourable moment to seize the prophet, who, in order to avoid

father of nestor, admetus (the husband of alcestes, meleager (the slayer of the calydonian boar, orpheus (the renowned singer, menoctius (the father of patroclus, theseus (afterwards king of athens) and his friend pirithous (the son of ixion, hylas (the adopted son of heracles, euphemus (the son of poseidon, oileus (father of ajax the lesser, zetes and calais (the winged sons of boreas, idmon the seer (the son of apollo, mopsus (the thessalian prophet &c &c. before their departure jason offered a solemn sacrifice to poseidon and all the other sea-deities; he also invoked the protection of zeus and the fates, and then, mopsus having taken the auguries, and page 248 found them auspicious, the heroes stepped on board. and now a favourable breeze having sprung up, they take their allotted plac

might be overcome. passage of the symplegades..after a fortnight's sojourn in bithynia the argonauts once more set sail, but had not proceeded far on their course, when they heard a fearful and tremendous crash. this was caused by the meeting of two great rocky islands, called the symplegades, which floated about in the sea, and constantly met and separated. before leaving bithynia, the blind old seer, phineus, had informed them that they would be compelled to pass between these terrible page 252 rocks, and he instructed them how to do so with safety. as they now approached the scene of danger they remembered his advice, and acted upon it. typhus, the steersman, stood at the helm, whilst euphemus held in his hand a dove ready to be let loose; for phineus had told them that if the dove vent

d awakened, rushed to the cradle, where, to their astonishment and terror, they beheld the two reptiles dead in the hands of the infant heracles. amphitryon was also attracted to the chamber by the [235]commotion, and when he beheld this astounding proof of supernatural strength, he declared that the child must have been sent to him as a special gift from zeus. he accordingly consulted the famous seer tiresias, who now informed him of the divine origin of his stepson, and prognosticated for him a great and distinguished future. when amphitryon heard the noble destiny which awaited the child intrusted to his care, he resolved to educate him in a manner worthy of his future career. at a suitable age he himself taught him how to guide a chariot; eurytus, how to handle the bow; autolycus, dext

as a special favourite of the gods. oedipus consulted an oracle, and the response was that the pestilence would continue to rage until the land was purified of the blood of king laius, whose murderer was living unpunished at thebes. the king now invoked the most solemn imprecations on the head of the murderer, and offered a reward for any information concerning him. he then sent for the blind old seer tiresias, and implored him, by means of his prophetic powers, to reveal to him the author of the crime. tiresias at first hesitated, but yielding to the earnest solicitations of the king, the old prophet thus addressed him "thou thyself art the murderer of the old king laius, who was thy father; and thou art wedded to his widow, thine own mother" in order to convince oedipus of the truth of h

time that he would assist both his sons-in-law to regain their rightful patrimony. the first care of adrastus was to aid polynices in regaining possession of his lawful share in the government of thebes. he accordingly invited the most powerful chiefs in his kingdom to join in the expedition [273]all of whom readily obeyed the call with the exception of the king's brother-in-law, amphiaraus, the seer. as he foresaw a disastrous termination to the enterprise, and knew that not one of the heroes, save adrastus himself, would return alive, he earnestly dissuaded the king from carrying out his project, and declined to take any part in the undertaking. but adrastus, seconded by polynices and tydeus, was obstinately bent on the achievement of his purpose, and amphiaraus, in order to escape page

ach leader placed himself before one of the seven gates of the city in readiness for the attack. eteocles, in conjunction with creon, had made due preparations to repel the invaders, and had stationed troops, under the command of trusty leaders, to guard each of the gates. then, according to the practice of the ancients of consulting soothsayers before entering upon any undertaking, the blind old seer tiresias was sent for, who, after carefully taking the auguries from the flight of birds, declared that all efforts to defend the city would prove unavailing, unless the youngest descendant of the house of cadmus would offer himself as a voluntary sacrifice for the good of the state. when creon heard the words of the seer his first thought was of his favourite son menoeceus, the youngest scio

encountered the thebans under the command of laodamas, the son of eteocles. a fierce battle ensued, in which the theban leader, after performing prodigies of valour, perished by the hand of alcmaon. after losing their chief and the flower of their army, the thebans retreated behind the city walls, and the enemy now pressed them hard on every side. in their distress they appealed to the blind old seer tiresias, who was over a hundred years old. with trembling lips and in broken accents, he informed them that they could only save their lives by abandoning their native city with their wives and families. upon this they despatched ambassadors into the page 310 enemy's camp; and whilst these were protracting negotiations during the night, the thebans, with their wives and children, evacuated t

e 316 priam, a direct descendant of ilus. priam was married to hecuba, daughter of dymas, king of thrace; and among the most celebrated of their children were the renowned and [284]valiant hector, the prophetess cassandra, and paris, the cause of the trojan war. before the birth of her second son paris, hecuba dreamt that she had given birth to a flaming brand, which was interpreted by asacus the seer (a son of priam by a former marriage) to signify that she would bear a son who would cause the destruction of the city of troy. anxious to prevent the fulfilment of the prophecy, hecuba caused her new-born babe to be exposed on mount ida to perish; but being found by some kind-hearted shepherds, the child was reared by them, and grew up unconscious of his noble birth. as the boy approached ma

h rude and insulting words drove the old man away. full of grief at the loss of his child chryses called upon apollo for vengeance on her captor. his prayer was heard, and the god sent a dreadful pestilence which raged for ten days in the camp of the greeks. achilles at length called together a council, and inquired of calchas the soothsayer how to arrest this terrible visitation of the gods. the seer replied that apollo, incensed at the insult offered to page 324 his priest, had sent the plague, and that only by the surrender of chryseis could his anger be appeased. on hearing this agamemnon agreed to resign the maiden; but being already embittered against calchas for his prediction with regard to his own daughter iphigenia, he now heaped insults upon the soothsayer and accused him of plo


PHILIP NEIL MYTHS LEGENDS EXPLAINED

e the only man in king laius entourage who escaped when laius and oedipus fought each other on the road the same man who was instructed by laius to abandon oedipus as a child. he returned to thebes and told the city that a band of robbers had set upon the king and murdered him. antigone and her sister ismene on the battlefield by marie spartelli stillman (1844 1927) when plague struck thebes, the seer teiresias said the gods demanded that one of the sown men (see opposite) should sacrifice himself for the city s good. jocasta s father immediately leaped from the city walls. but teiresias said another man had been intended: one passing for an alien [but] theban born, to his cost. father-killer and father-supplanter. oedipus and jocasta had four children two sons, eteocles and polynices, and

rothers, etiocles and polynices, fighting for the throne. they killed each other and creon, their uncle, who had supported etiocles, buried him with honor, leaving polynices to rot on the battlefield. on pain of death, antigone performed a token burial. furious, creon shut her up in a cave to die, refusing the pleas of haemon, his son and antigone s betrothed, to forgive her. on the advice of the seer teiresias, he finally relented. but on opening the cave, he found that antigone had hanged herself. cursing his father, haemon killed himself. the labors of hercules 50 hercules did not know where to find the garden of the hesperides where the golden apples grew. the nymphs of the river eridanos told him that the shapeshifting sea god nereus knew the answer. hercules wrestled with nereus to f

nd gave the fleece to ae tes. ae tes killed phrixus and hung the fleece up on a tree guarded by a serpent. ancaeus ancaeus the steersman stood by jason s side as the argo fled. originally a rower who shared a bench with hercules (see pp. 50-51, ancaeus took over the wheel when the original helmsman, tiphys, died. all the argonauts survived the dangers of the voyage except for tiphys and idmon the seer. idmon had prophesied at the start that everyone would survive except himself. he was gored by a boar and died. jason and the golden fleece jason, protected by hera jason sailed under the special protection of hera. when jason was hurrying to the court of king pelias to lay his claim to the throne, he had to cross a flooded river. an old woman stood forlornly on the bank and begged him to car

ly, but became enlarged over time by the addition of heroes such as hercules and orpheus (see pp. 30 31, as well as men from various greek cities eager to share in the glory. among the crew were zetes and calais, the winged sons of the north wind; castor and polydeuces, the dioscuri; peleus, the father of achilles; telamon, the father of ajax; lynceus, who had superhuman eyesight; and mopsus, the seer. pursuing fleet the fleet of king ae tes failed to catch the argo, largely through the wiles of medea, who inherited her father s ruthless temperament. helpless victim the bound victim here is medea s brother apsyrtus. according to one account, medea cut him into pieces and threw them one by one into the sea, thus delaying her father s pursuit while he gathered together his son s scattered li

n the two, odysseus sailed too close to scylla, and the monster snatched six sailors from his ship one with each of her six heads. deceptive young beauty the siren sings odysseus and his crew have just sailed back from the underworld, where odysseus sacrificed a ram and a ewe to the shades of the dead. the ghosts, twittering like bats, flocked to the blood, but odysseus held them at bay until the seer teiresias had told him how to get home. odysseus the survivor odysseus survived the onslaught of the sirens song, thanks to the advice of circe. he was helped and beloved by many females in his travels, not least the goddess athena, who helped him long after she had stopped aiding the rest of the greeks in the trojan war. penelope and her suitors odysseus s wife penelope was alone for 20 year

er visited her on a saturday. but raymond s brothers convinced him that she saw a lover on saturdays. finally he spied on her, saw her serpent s coils, and she disappeared forever. the story of v in m inen 76 the story of v in m inen v in m inen, hero of the finnish epic, the kalevala, was the first man on earth, and a singer and poet of magical powers. a great shaman, he was the main prophet and seer of the finnish people, who cleared the land, planted barley, and spent his time singing songs of creation. then, one day, a younger rival, joukahainen, challenged him to a singing match. angered at the boy s insolence, v in m inen sang him into a swamp and, despite his pleas, would not free him until joukahainen had promised him his sister aino in marriage. v in m inen was delighted, but aino


REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

in the sphere of his consciousness. but he shall receive this reflection tinctured much by his own nature, and therefore to an extent untrue, because his united con <220> sciousnesses have not been able to focus along the thought-ray at the circumference of the sphere of sensation. and this is the reason why there are so many and multifarious errors in untrained spirit visions. for the untrained seer, even supposing him free from the delusions of obsession, doth not know or understand how to unite his consciousnesses and the harmonies between his own sphere of sensation, and the universe, the macrocosmos. therefore is it so necessary that the adeptus minor should correctly understand the principia and axiomata of our secret knowledge, which are contained in our rituals and lectures. of tr

view of the plane. this may also be brought on by a sense of tearing open, as a curtain is drawn aside, and seeing the 'within' of the symbol before you" the principal idea is to imagine the symbol, in its complementary colour, as a door and to pass through it. having imagined that there has been a passing through the door, and clearly realising, in this instance, the mauve square behind him, the seer should make an effort to look about him. let him endeavour to see objects, entities, or some sort of landscape. most always these take the form of pale stilled pictures, seen as it were with the mind, or the eye of imagination. hillocks, meadows, rocks, vast brown boulders may be seen, and what is most important, there should be a strong sense of being within the element; the seer should unde

to the landscape; it will become alive, vivified and dynamic, and the sense of the element should become even more clearly and vividly defined. 460 the golden dawn: volume zv book seven also a being may appear, one whose characteristics pertain to the element of earth, and his garments, their colours, and his other ornaments should be in the appropriate colours. under no circumstances should the seer wander from his doorway alone; he should always wait until one of these elemental beings or "guides" appears, and he should continue vibrating the names until one does appear, or until he obtains the sense that one is present. sometimes, and with some students, there is no clear vision of these occurrences or beings, but only a sense or intuition or powerful instinct that such and such a thin

se that one is present. sometimes, and with some students, there is no clear vision of these occurrences or beings, but only a sense or intuition or powerful instinct that such and such a thing is happening, and that such a type of being has appeared. this often is more trustworthy than the use of sight or other sense. the guide having made his appearance, he is to be tested by every means at the seer's disposal. first of all, it is well to assume the sign of the grade to which that element is referred. in this instance, the sign of the zelator should be made, by physically as well as astrally raising the right arm to an angle of forty-five degrees. the guide should answer this with the same sign or another which is unrnistakeable proof that he belongs to the element and has been sent to a

e same sign or another which is unrnistakeable proof that he belongs to the element and has been sent to act as guide. if there is deception, these signs will cause him distress, or at once the vision will break up, or the false guide will disappear. he should also be asked clearly and deliberately whether he comes to act as guide in the name of the appropriate deity name. if all this strikes the seer as satisfactory, and his doubts settled, let him follow the guide to wherever he is being led, carefully noting whither he goes, and asking questions about the element or whatever he sees planes, or within the realms of these symbols, form takes on symbolic implication which we, on earth, have obscured if not lost. it is only h

y that there will be necessity to resort to anything so drastic as the pentagrams in these tattwa visions, for the vibration of the hebrew name either of the element, or of the archangel will restore order and harmony. the true form, colour, clothing, even adornments such as jewels and embroideries are consonant to the element and character of the beings under discussion. and unless they are, the seer may be sure he is being imposed on, and should act accordingly- at once. in a short while, after only a few astral experiences, these symbolic ideas will have been sufficiently familiar to the student to enable him at once to detect error or imposition. in the event of employing a charged or compound tattwa such as let us assume, fire of earth, indicated by a red triangle within a larger yell

ed on, and should act accordingly- at once. in a short while, after only a few astral experiences, these symbolic ideas will have been sufficiently familiar to the student to enable him at once to detect error or imposition. in the event of employing a charged or compound tattwa such as let us assume, fire of earth, indicated by a red triangle within a larger yellow square, it may happen that the seer may find himself being escorted from one guide to another, and passed from one plane to another. the same test clairvoyance 461 should be applied, and not the slightest loophole should be left for the entry of even the smallest incongruous item. the divine names of the secondary tattwa should be vibrated, and the grade sign attributed to it should <19> be assumed. only when fully satisfied, a

passed from one plane to another. the same test clairvoyance 461 should be applied, and not the slightest loophole should be left for the entry of even the smallest incongruous item. the divine names of the secondary tattwa should be vibrated, and the grade sign attributed to it should <19> be assumed. only when fully satisfied, and he must never permit himself to be easily satisfied, should the seer proceed. if the first guide be left behind, he must be accorded courtesy of farewell''always treat these beings with courtesy and in accord with their rank. pay deference to the superior orders, the archangels, angels and rulers. to those of lower rank, bear yourself as an equal; and to those lower still, as to servants whom you treat politely, but do not allow familiarity. elementals pure an

circumstance maintain self-control and fearless demeanour. at first, and for the first half-a-dozen experiments, the student should be content with the simple observation of the landscape and, if possible, the type of guide who appears in answer to the names. at the beginning it is more important to acquire facility in passing through these symbolic doors than in acquiring impressive visions. the seer will find himself on the right track if he is content, for quite some little time, with a glimpse of a hill, a cave, an underground hall, or an angel of the element, and so on, returning after the brief visit. with facility acquired, he may stay in the vision for a longer period, which should be relatively full of incident and action, and should impart no little knowledge. the method of leavi

l, or an angel of the element, and so on, returning after the brief visit. with facility acquired, he may stay in the vision for a longer period, which should be relatively full of incident and action, and should impart no little knowledge. the method of leaving the tattwa and returning to earth is the precise reversal of the initial process. after thanking the guide and bidding him farewell, the seer should retrace his footsteps to the symbolic door- the purple or lavender-blue square. it is insisted that this return should be made as definite as possible. that is, there should be no sudden departure from the place and finding oneself back in one's normal state of mind <20> the seer will be wise if he carefully follows the passage he has waked through, even if it has been a very long way


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

which the ancients were led to admit the existence of four ages in the world, only it was not made known to the vulgar that these ages are successive and are renewed, like the four seasons of the year. thus, the golden age has passed, and it is yet to come. this, however, belongs to the spirit of prophecy, and we shall speak of it in the ninth chapter, which is concerned with the initiate and the seer. if we now add the idea of unity to the tetrad, we shall have, together and separately, the conceptions of the divine synthesis and analysis, the god of the initiates and that of the profane. here the doctrine becomes more popular, as it passes from the domain of the abstract: the grand hierophant intervenes. 24 v x e the pentagram geburah ecce hereunto we have exposed the magical dogma in it

s, whilst that of the crowd is opaque; the light of truth traverses the one as ordinary light passes through clear glass, and is refracted by the other, as when ordinary light impinges upon a vitreous block, full of scoriae and foreign matter. that which most contributes to the errors of the vulgar is the reflection of depraved imaginations one in the other. but in virtue of positive science, the seer knows that what he imagines is true, and the event invariably confirms his vision. we shall state in the ritual after what manner this lucidity can be acquired. it is by means of this light that static visionaries place themselves in communication with all worlds, as so frequently occurred to swedenborg, who notwithstanding was imperfectly lucid, seeing that he did not distinguish reflections

physical means, not only do not originate, but tend rather to neutralize magical equilibrium 31 the effects of animal magnetism. the astral light, subordinated to a blind mechanism, and proceeding from arbitrary automatic centres, is a dead light and works mathematically, following given impulsions or fatal laws. the human light is fatal only to the ignorant, performing chance experiments; in the seer it is subjected to intelligence, submitted to imagination and dependent on will. this light, continually projected by the will, constitutes the personal atmospheres of swedenborg. the body absorbs what environs it and radiates perpetually by projecting its influences and invisible molecules; it is the same with the spirit, so that this phenomenon, by some mystics termed respiration, has reall

seek out sympathies in our weakness and tempt us, but not so much to destroy us as to win friends for themselves. that book of consciences which, according to christian doctrine, shall be opened at the last day, is no other than the astral light, which preserves the impress of every logos, that is to say, of all actions and all forms. our acts modify our magnetic respiration in such a way that a seer, meeting any person for the first time, can tell whether he is innocent or criminal, and what are his virtues or his crimes. this faculty, which belongs to divination, was called by the christian mystics of the early church the discernment of spirits. those who abdicate the empire of reason and permit their wills to wander in pursuit of reflections in the astral light, are subject to alternat


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

ions to the astral body of man, which reacts speedily on his lineaments according to the force of his habits. a man of intelligent and passive mildness assumes the inert physiognomy and ways of a sheep, but in somnambulism it is a sheep that is seen, and not a man with a sheepish countenance, as the ecstatic and learned swedenborg experienced a thousand times. in the kabalistic book of daniel the seer, this mystery is represented by the legend of nebuchadnezzar changed into a beast, which, after the common fate of magical allegories, has been mistaken for an actual history. in this way, we can really transform men into animals and animals into men; we can metamorphose plants and alter their virtue; we can endow minerals with ideal properties: it is all a question of willing. we can equally

, have more aptitude for natural divination than scholars and thinkers. the simple herd-boy david was a prophet even as solomon, king of kabalists and magi. the perceptions of instinct are often as certain as those of science; those who are least clairvoyant in the astral light are those who reason most. somnambulism is a state of pure instinct, and hence somnambulists require to be directed by a seer of science: sceptics and reasoners merely lead them astray. divinatory vision operates only in the ecstatic state, to arrive at which doubt and illusion must be rendered impossible by enchaining or putting to sleep thought. the instruments of divination are hence only auto-magnetic methods and pretexts for auto-isolation from exterior light, so that we may pay attention to the interior light

eries in his hands; he opens the great abyss of central fire, where death sleeps beneath the canopy of darkness, where sleeps the great serpent awaiting the wakening of the ages. h the author connects this sublime allegory of st. john with that of daniel, wherein the four forms of the sphinx are applied to the chief periods of history, where the man-sun, the word-light, consoles and instructs the seer. gthe prophet daniel beholds a sea tossed by the four winds of heaven, and beasts differing one from another come out of the depths of the ocean. the empire of all things on earth was given them for a time, two times, and the dividing of time. they were four who so came forth. the first beast, symbol of the solar race of seers, came from the region of africa, resembling a lion and having eagl

ngly analogous, which are found in almost all sacred books. his observations at this point are worthy of remark. gin every primitive logos, the parallel between physical correspondences and moral relations is established on the same basis. each word carries its material and sensible definition, and this living language is as perfect and true as it is simple and natural in man the creator. let the seer express by the same word, slightly modified, the sun, day, light, truth, and applying the same epithet to a white sun and to a lamb, let him say, lamb or christ, instead of sun, and sun instead of truth, light, civilization, and there is no allegory, but there are true correspondences seized and expressed by inspiration. but when the children of night say in their incoherent and barbarous dia

ger the negative and desolating criticism of dupuis and volney, but an effort towards one faith and one worship connecting all the future with all the past; it is an apology for all great men accused falsely of superstition and idolatry; it, is, finally, the justification of god himself, that sun of intelligences who is never veiled for upright souls and pure hearts. ggreat and pre-eminent is the seer, the initiate, the elect of nature and of supreme reason, h cries the author once more, in concluding what we have just cited. ghis alone is that faculty of imitation which is the principle of his perfection, while its inspirations, swift as a lightning flash, direct creations and discoveries. his alone is a perfect word of rightness, propriety, flexibility, wealth, creating harmony of though


ROBERT KIRK WALKER BETWEEN WORLDS

merit its assessment as a military weapon- modern studies along similar lines have been carried out by both the usa and the ussr, and there has long been an unconfirmed rumor that britain has a well-established 'esoteric' research group under governmental control. whatever the true situation at present, such matters may be traced back to at least as early as rd john dee,[7] who was cartographer, seer, astrologer and cryptographer for queen elizabeth i. kirk, however, was not remotely interested in militaristic applications, for he was a deeply religious and mystical man, and a hard-working, active clergyman devoted to the betterment of his flock. but there is a further element to kirk, for in addition to recording fairy lore and celtic belief, he undoubtedly lived through such belief hims

ionally said to be born with certain inherent powers of second sight and of healing. kirk discusses this tradition in several places in his text, and we shall return to it again. he does not, however, state directly that he had second sight, though there are some textual implications that he had the healing touch. it would hardly have been politic for a clergyman to declare publicly that he was a seer, though there is no doubt whatsoever that kirk affirms the second sight and the existence of the fairy race, using all the scholarly logical and philosophical techniques, citations and arguments at his disposal to do so. and as we shall discover, he also argues that there is no contradiction between contact with the secret introduction 2 commonwealth and its inhabitants, and the practice of g

d are real beings in their own right, and have certain substantial supernatural powers. 3. certain people, mainly male seers, are gifted with the ability to see such beings from the mirror or underworld, and to receive communications from them. 4. the subterranean people are able through signs and mimicry or dramatic actions to show seers what will come to pass in the human world. it is up to the seer to develop means of interpretation. 5. humans can and do physically transfer to the fairy or underworld. 6. the subterranean people are linked to the land, each region having its counterpart in the underworld. thus they are, in one respect, the genii loci of the ancient world. 7. the spirits of the dead and of ancestors are also found in this underworld, though they are often distinct from th

e subterraneans do speak more distinctly than at other times. their women are said to spin, very finely, to dye, to tissue and embroider; but whether it be as [a] manual operation of substantial refined stuffs with apt and solid instruments, or only curious cobwebs, impalpable rainbows and a fantastic imitation of the actions of more terrestrial mortals, since it transcended all the senses of the seer to discern whither, i leave to conjecture [just] as i found it. 6. their men travel much abroad [that is far and wide, either presaging or aping the dismal and tragical actions of some among us, and have also many disastrous doings so of their own [such] as convocations, wounds, and burials, both in the earth and air, they live much longer than we [do, yet die at last or at least vanish from

ave aristocratic rulers and laws, but no discernible religion, love, or devotion towards god and blessed maker of all. they disappear whenever they hear his name invoked, or the name of jesus, at which all do bow willingly or by constraint that dwell above or beneath [or] within the earth (philip 2: 10) nor can they enact anything at that time, after hearing of that sacred name. the tabhaisder or seer that corresponds with this kind of familiar, can bring them with a spell to appear to himself or [to] others whenever he pleases, as readily as the endor http//www.dreampower.com/kirk_wbw/pg_21.htm (5 of 8 [10/9/2001 12:34:36 am] robert kirk- walker between worlds(pages 21-29) witch did those of her own kind. he tells that they are ever readiest to go on hurtful errands, but seldom will be th

ng a sudden alteration, yet the cause thereof[is] unperceivable at present [that is, in the moment in which it occurs. nor have they the power, either they cannot make use of their natural powers, or ask not [for] heavenly aid, to escape the impending blow. a man of the second sight perceived a person standing next to him [and] sound [of health] to others' view, wholly gored in blood, and he [the seer, amazed like, bid him instantly http//www.dreampower.com/kirk_wbw/pg_21.htm (7 of 8 [10/9/2001 12:34:36 am] robert kirk- walker between worlds(pages 21-29) worldwide copyright 1990, 1998-2001 ,rjstewart, all rights and permissions reserved http//www.dreampower.com/kirk_wbw/pg_21.htm (8 of 8 [10/9/2001 12:34:36 am] robert kirk- walker between worlds(pages 30-39) flip to page# the secret common

ts to [make] a solid manual forging of armor to [equip] aurelius ambrosius and his britains [so binding them to labour] until he returned [but] merlin being killed in battle, and not coming [back] to loose the knot these active vulcans are there [still] tied to a perpetual labour. but [i intend] to dip no deeper into this well [of historical examples [and] i will next give some account of how the seer, my informer, came to have this secret way of correspondence [that is, communication or vision] beyond other mortals. there be odd solemnities at [the] investing [of] a man with the privileges of the whole mystery of the second sight. he the secret commonwealth 33 must run a tedder of hair (which bound a corpse to a bier) in a helix about his middle from end to end, and then bow his head down

rches, or [he may] look thus back[wards] through a hole where there was a knot of fir [in a fir-tree. but if the wind changes point while the hair tedder is tied about him, he is in peril of his life. the usual method for a curious person to get a transient [that is, temporary] sight of this otherwise invisible crew of subterraneans, if impotently and over-rashly sought, is to put his foot on the seer's foot, and [then] the seer's hand is put on the inquirer's head, who is [then] to look over the wizard's [seer's] right shoulder [this method is one] which has an ill appearance [for it implies] as if by this ceremony an implicit surrender were made of all between the wizard's foot and his hand before the persons can be admitted [as] a privado to the art [of seership. then will he see a mult

m hastily from all quarters, as thick as atoms in the air. these are not nonentities or phantasms [or] creatures proceeding from an affrighted apprehension [or] confused or crazed sense, but realities appearing to a stable man in his wakening senses and [thus] enduring [that is, undergoing] a rational trial of their being. these [beings, through fear, strike him breathless and speechless, but the seer or wizard, defending the lawfulness of his skill, forbids such horror, and comforts his novice [that is, pupil] by telling of zacharias being struck speechless at seeing of apparitions (luke 1:20. then he further maintains his art by vouching elisha to have had the same [vision] and [that he] disclosed it thus to his servant in 2 kings 6:17 when he blinded the syrians, and [also] peter in act

ching elisha to have had the same [vision] and [that he] disclosed it thus to his servant in 2 kings 6:17 when he blinded the syrians, and [also] peter in acts 5:9, foreseeing the death of sapphira, by perceiving, as it were, her http//www.dreampower.com/kirk_wbw/pg_30.htm (3 of 8 [10/9/2001 12:34:46 am] robert kirk- walker between worlds(pages 30-39) winding sheet about her before-hand, and [the seer also cites] paul in 2 corinthians 12:4, who got such a vision and sight as should not, nor could, be told. elisha, also, in his chamber, saw gehazi his servant at a great distance taking a reward from naaman (2 kings 5:26. hence were the [biblical] prophets the secret commonwealth 34 often called seers, or men of second and more exalted sight than others. he [the seer] cites for his purpose a


RUBY TABLET OF SET

role of language, there was considerable selective pressure in favor of the tactical "right. yet at an earlier time, it's possible that the human who simply looked at the terrain, grunted, and led the group to a position with a safer vantage point might do just as well. or even better. than the one who relied on dexterity to fend off the lion that lay waiting in the shrubbery. were you to ask the seer, the human who appeared to foresee the danger, just why he or she decided to avoid the first approach, you'd probably get either a lot of mumbo-jumbo, or nothing at all! mysterious business, that, but nothing more than the ordinary function of the pattern-seeking nonverbal mind. the dichotomy between tactical and strategic (positional) thinking in chess is of similar nature. one also sees thi

biblical teaching is, be fruitful and multiply. did jehovah, perhaps, forget his own teaching? or was he incapable of having more than one son? the prince of this world: john 12:31 now is the judgment of this world: now shall the prince of the world be cast. the judgment of this world refers to the judgment against those christians of the far r.h.p. the casting of the prince refers to the l.h.p. seer's. the r.h.p. calls these people prophets. the ruler of darkness: ephesians 6:12 for we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of darkness of this world, against spiritual wickedness in high places. when confronted by a christian who becomes aggressive and hostile, recall this scripture "ephesians 6:12, your own doctrine, says 'for


SABBATIC KABALA OF THE CROOKED PATH

urce of the azoth. the letters daleth and samekh is associated with the influences in this cell. it s a strong a alchemical brew. this is the bonding of oppositions under the rulership of cool venusian heat, keeping in mind that the luchiferian philosophy is ruled by venus in its most attainable manifestation this is really a cell that is responsible for blazing up the light and make the seeker a seer. this is in the tarot symbolized by the priestess and the card known as art. the joining itself being significant both of the alkhemical processes, but also important in relation to the continuation of the lunar mysteries. the artistic and exploring intellectual fire of the saggitarius is performing a well-balanced congress into venus and makes this a cell of beauty. a place where ideas melts

e the vessel and the container of the powers drawn upon, mainly through the mystery of the sexual eucharist. it also reflects its double -natured house of power (or sah) in the tetragrammic vessel- the hand being the extension of the phallus and the eye being the cranial abode of the higher mouth (i.e. vulva- note due to this that the lone witch in norse lore was called volva and was considered a seer or a sybill, the oracle made manifest in the flesh of the crone, which suggest the oracular nature within this aat, reflected through the use of the portals of the moon. cell 6 being the aat of the 7th and 18th letter of the sacred alphabet this cell is a discourse upon the double will and the divided twins as found in the mystery of the androgyne also known in the occult communities as bapho


SALMANRUSHDIE THESATANICVERSES

the scribes fight to be near him, to take down whatever he might say. the grandee abu simbel rests against bolsters on a silken carpet positioned beside the stage. with him, resplendent in golden egyptian neckwear, is his wife hind, that famous grecian profile with the black hair that is as long as her body. abu simbel rises and calls to mahound "welcome" he is all urbanity "welcome, mahound, the seer, the kahin" it's a public declaration of respect, and it impresses the assembled crowd. the prophet's disciples are no longer shoved aside, but allowed to pass. bewildered, half-pleased, they come to the front. mahound speaks without opening his eyes "this is a gathering of many poets" he says clearly "and i cannot claim to be one of them. but i am the messenger, and i bring verses from a gre

wo minutes flat "ayesha, daughter" srinivas said aloud to the empty air "what the hell happened to you" during the heat of the day the pilgrims rested in whatever shade they could find. srinivas wandered among them in a kind of daze, filled up with emotion, realizing that a great turning- point in his life had unaccountably arrived. his eyes kept searching out the transformed figure of ayesha the seer, who was resting in the shade of a pipal-tree in the company of mishal akhtar, her mother mrs. qureishi, and the lovesick osman with his bullock. eventually srinivas bumped into the zamindar mirza saeed, who was stretched out on the back seat of his mercedes- benz, unsleeping, a man in torment. srinivas spoke to him with a humbleness born of his wonderment "sethji, you don't believe in the gi

u know i occupy a delicate post" mr. qureishi cried "public confidence is of essence. how does it look then that my wife gallivants with bhangis" mishal, embracing her mother, told her father to stop bullying. mr. akhtar saw for the first time that his daughter had the mark of death on her forehead and deflated instantly like an inner tube. mishal told him about the cancer, and the promise of the seer ayesha that a miracle would occur in mecca, and she would be completely cured "then let me fly you to mecca, pronto" her father pleaded "why walk if you can go by airbus" but mishal was adamant "you should go away" she told her father "only the faithful can make this thing come about. mummy will look after me" mr. qureishi in his limousine helplessly joined mirza saeed at the rear of the proc

down the opposite side of this hill and come out the other side of town" but ayesha and mishal had already started back; the prophetess was supporting the other, ashen woman, holding her around the waist "mishal, for god's sake" mirza saeed called after his wife "for the love of god. what will i do with the motor-car" but she went on down the hill, towards the flood, leaning heavily on ayesha the seer, without looking round. this was how mirza saeed akhtar came to abandon his beloved mercedes-benz station wagon near the entrance to the drowned mines of sarang, and join in the foot-pilgrimage to the arabian sea. the seven bedraggled travellers stood thigh--deep in water at the intersection of the street of bicycle repairers and the alley of the basket-weavers. slowly, slowly, the water had

e crowd on the mosque steps; then he saw the basket sitting on the bottom step- and heard, rising from the basket, the baby's cry. the foundling was perhaps two weeks old, clearly illegitimate, and it was equally plain that its options in life were limited. the crowd was in a doubtful, confused mood. then the mosque's imam appeared at the head of the flight of steps, and beside him was ayesha the seer, whose fame had spread throughout the city. the crowd parted like the sea, and ayesha and the imam came down to the basket. the imam examined the baby briefly; rose; and turned to address the crowd "this child was born in devilment" he said "it is the devil's child" he was a young man. the mood of the crowd shifted towards anger. mirza saeed akhtar shouted out "you, ayesha, kahin. what do you


SATANGEL

tone 4and 1baltoh 2givi chis lusd 3orri 4od 1mightier 2are your voices than the manifold winds. 3for ye are 1micalp 2chis bia ozongon 3lap 1become 2a building such as 3is not save in the mind of 1noan 2trof cors ta 3ge o q manin 1all-powerful. 2arise, 3saith the first. 4move, 5therefore, 6unto 1ia-idon 2torzu gohe l 4zacar 5(e) ca 6c 1thy servants. 2show yourselves 3in power and make me 4a strong seer 1noqod 2zamran 3micalzo od ozam 4vrelp 1of things, for i am of him 2that liveth forever. 1lap zir 2io-iad. the third key 1behold 2saith your god. 3i am a circle 4on whose hands stand twelve 1micma 2goho mad 3zir comselha 4zien biah os 1kingdoms. 2six are the seats of living breath, 3the rest are as 1londoh 2norz chis othil gigipah 3vnd-l chis ta 1sharp sickles 2or the horns of death, 3wherein


SATANIC BIBLE

world without end! shemhamforash! hail satan! the enochian language and the enochian keys the magical language used in satanic ritual is enochian, a language thought to be older than sanskrit, with a sound grammatical and syntactical bases. it resembles arabic in some sounds and hebrew and latin in others. it first appeared in print in 1659 in a biography of john dee, the famous sixteenth century seer and court astrologer. this work, by meric casaubon, describes the occultist dee's activities with his associate, edward kelly, in the art of scrying or crystal gazing. instead of the usual crystal ball, kelly, who was the gazer, used a many-faceted trapezohedron. the "angels" referred to in kelly's first revelation of the enochian keys, obtained through the windows of the crystal, are only "a

whom i have prepared as cups for a wedding or as flowers regaling the chambers of lust! stronger are your feet than the barren stone! mightier are your voices than the manifold winds! for you are become as a building such as is not, save in the mind of the all-powerful manifestation of satan! arise, saith the first! move therefore unto his servants! show yourselves in power, and make me a strong seer-of-things, for i am of him that liveth forever! the third key the third enochian key establishes the leadership of the earth upon the hands of those great satanic magicians who throughout the successive ages have held dominion over the peoples of the world (enochian) micama! goho pe-iad! zodir com-selahe azodien biabe os-lon-dohe. norezodacahisa otahila gigipahe; vaunid-el-cahisa ta-pu-ime qo


SEPHER YETZIRAH WESTCOTT

aths of wisdom 1. the highest crown is kether, the first sephira, the first emanation from the ain suph aur, the limit-less light. 2. binah, or understanding, is the third sephira. 3. chokmah, wisdom, is the second sephira. 4. gedulah is a synonym of chesed, mercy, the fourth sephira. 5. metatron, the intelligence of the first sephira, and the reputed guide of moses. 6. this word is from chzch, a seer, seership. chazuth is a vision. 7. this word means "scintillating flame" the "thirty-two paths of wisdom" refer to the ten sephiroth and the twenty-two letters, each supplying a type of divine power and attributes. in my introduction to the kabalah will be found a diagram showing how the paths from eleven to thirty-two connect the several sephiroth, and are deemed to transmit the divine influ


SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

o us. yes, we can take steps to change endings. in fact, we may shuffle things around and create endings much more to our liking. however, before we begin making changes, we must first learn to see their outcomes. remember, the rock of stupidity is large, but we may still trip over it if we can't see it. there are none so blind we become aware by seeing; think about seeing. ask yourself what is a seer. the simple answer is: someone who sees. rest assured that there is more to it than that. look out of your window for ten seconds, then try jotting down what you have seen without looking back at the object of your study. then, after you are sure that you have written down everything you have seen, compare your notes to the actual scene and discover all that you have missed. most of us will r

imply 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 in his quest. while the boys hunted, the old seer waited and peered into the shadows of today to see the bright light of tomorrow. then, as those shadows lengthened and the moon rose pale in the evening sky, the boys returned to the old man. he stood waiting for them on the little hill where he lived near the stream his father had discovered so many moons ago. later that evening, the boys came in from different directions, but long before th


SINISTER TAROT

184 i samuel 2:30. 185 habakuk 2:20. 186 torah vaidaber 12:7. 187 psalms 24:7, zohar i: 218a. 188 i samuel 2:30. 189 torah b reshith 1:7. 190 torah b reshith 1:26. 191 isaiah 2:12order of nine angles septenary tree of wyrd sphere of jupiter the sinister tarot by christos beest 0 the power within is great the eagle eats its human offspring cold music here blue woman hold the horse s head while the seer weaves physis ga wath am the gradual unfolding of nature; the source of evolution, that which creates wyrd. the essence behind the appearance of things. ga wath am: the power within me is great. i headless the white angel impaled by seven. seven bells rung, the cortege from a black hill passed the squatter s cottage. black flame engulfed black flame ate the holy. magickian binan ath empathy;


SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

iments; and natural it was with him, as with others, that the fancy which ran riot amidst the hopes of a social utopia, should grasp with avidity all that promised, out of the dusty tracks of the beaten science, the bold discoveries of some marvellous elysium. in his travels he had listened with vivid interest, at least, if not with implicit belief, to the wonders told of each more renowned ghost-seer, and his mind was therefore prepared for the impression which the mysterious zanoni at first sight had produced upon it. there might be another cause for this disposition to credulity. a remote ancestor of glyndon's on the mother's side, had achieved no inconsiderable reputation as a philosopher and alchemist. strange stories were afloat concerning this wise progenitor. he was said to have li

ympathies that drew to thy charms the dweller of the starbeam and the air. when last thy soul hearkened to me, the senses already troubled thine intellect and obscured thy vision. once again i come to thee; but thy power even to summon me to thy side is fading from thy spirit, as sunshine fades from the wave when the winds drive the cloud between the ocean and the sky "alas, adon-ai" answered the seer, mournfully "i know too well the conditions of the being which thy presence was wont to rejoice. i know that our wisdom comes but from the indifference to the things of the world which the wisdom masters. the mirror of the soul cannot reflect both earth and heaven; and the one vanishes from the surface as the other is glassed upon its deeps. but it is not to restore me to that sublime abstrac

from heaven, that i may rear from the first moment it touches earth, whose wings i may train to follow mine through the glories of creation; and through whom the mother herself may be led upward over the realm of death "beware, reflect! knowest thou not that thy darkest enemy dwells in the real? thy wishes bring thee near and nearer to humanity "ah, humanity is sweet" answered zanoni. and as the seer spoke, on the glorious face of adon-ai there broke a smile. chapter 4.x. aeterna aeternus tribuit, mortalia confert mortalis; divina deus, peritura caducus "aurel. prud. contra symmachum" lib. ii (the eternal gives eternal things, the mortal gathers mortal things: god, that which is divine, and the perishable that which is perishable) extracts from the letters of zanoni to mejnour. letter 1

suspended with his mystic amulet round his neck "ah! thou wilt have nothing to fear from the pestilence now" said viola, between tears and smiles "and when thou wouldst talk to me again as thou didst last night, the saint shall rebuke thee" well, zanoni, can there ever indeed be commune of thought and spirit, except with equals? yes, the plague broke out, the island home must be abandoned. mighty seer, thou hast no power to save those whom thou lovest! farewell, thou bridal roof! sweet resting-place from care, farewell! climates as soft may greet ye, o lovers, skies as serene, and waters as blue and calm; but that time, can it ever more return? who shall say that the heart does not change with the scene, the place where we first dwelt with the beloved one? every spot there has so many memo

eath is in thy palace! adon-ai comes not to thy call. only where no cloud of the passion and the flesh veils the eye of the serene intelligence can the sons of the starbeam glide to man. but i can aid thee! hark" and zanoni heard distinctly in his heart, even at that distance from the chamber, the voice of viola calling in delirium on her beloved one "oh, viola, i can save thee not" exclaimed the seer, passionately "my love for thee has made me powerless "not powerless; i can gift thee with the art to save her, i can place healing in thy hand "for both? child and mother, for both "both" a convulsion shook the limbs of the seer, a mighty struggle shook him as a child: the humanity and the hour conquered the repugnant spirit "i yield! mother and child save both. in the dark chamber lay viola

athy between us, through my eyes shalt thou see, and perhaps guard against the perils that, shapeless yet, and looming through the shadow, marshal themselves around thee and those whom thy very love has doomed. come from all the ties of thy fond humanity; they will but obscure thy vision! come forth from thy fears and hopes, thy desires and passions. come, as alone mind can be the monarch and the seer, shining through the home it tenants, a pure, impressionless, sublime intelligence! chapter 6.iv. plus que vous ne pensez ce moment est terrible. la harpe "le comte de warwick" act 3, sc. 5 (the moment is more terrible than you think) for the first time since their union, zanoni and viola were separated, zanoni went to rome on important business "it was" he said "but for a few days" and he we

unfearing awe. mother, it is thy child that leads thee on! the fairy moments go before thee; thou hearest still the clock-knell tolling them to their graves behind. on, gliding on, thou hast gained the door; no lock bars thee, no magic spell drives thee back. daughter of the dust, thou standest alone with night in the chamber where, pale and numberless, the hosts of space have gathered round the seer! chapter 6.vii. des erdenlebens schweres traumbild sinkt, und sinkt, und sinkt "das ideal und das lebens (the dream shape of the heavy earthly life sinks, and sinks, and sinks) she stood within the chamber, and gazed around her; no signs by which an inquisitor of old could have detected the scholar of the black art were visible. no crucibles and caldrons, no brass-bound volumes and ciphered g

he life of the tyrant. he knew that robespierre's hours were numbered; that the 10th of thermidor, on which he had originally designed the execution of his last victims, would see himself at the scaffold. zanoni had toiled, had schemed for the fall of the butcher and his reign. to what end? a single word from the tyrant had baffled the result of all. the execution of viola is advanced a day. vain seer, who wouldst make thyself the instrument of the eternal, the very dangers that now beset the tyrant but expedite the doom of his victims! to-morrow, eighty heads, and hers whose pillow has been thy heart! to-morrow! and maximilien is safe to-night! chapter 7.xiii. erde mag zuruck in erde stauben; fliegt der geist doch aus dem morschen haus. seine asche mag der sturmwind treiben, sein leben da

the clouds of ages had rolled in vain. all those exertions which ordinary wit and courage could suggest had been tried in vain. all such exertions were in vain, where, in that saturnalia of death, a life was the object. nothing but the fall of robespierre could have saved his victims; now, too late, that fall would only serve to avenge. once more, in that last agony of excitement and despair, the seer had plunged into solitude, to invoke again the aid or counsel of those mysterious intermediates between earth and heaven who had renounced the intercourse of the spirit when subjected to the common bondage of the mortal. in the intense desire and anguish of his heart, perhaps, lay a power not yet called forth; for who has not felt that the sharpness of extreme grief cuts and grinds away many

, above. uhland "poem to death" he stood upon the lofty balcony that overlooked the quiet city. though afar, the fiercest passions of men were at work on the web of strife and doom, all that gave itself to his view was calm and still in the rays of the summer moon, for his soul was wrapped from man and man's narrow sphere, and only the serener glories of creation were present to the vision of the seer. there he stood, alone and thoughtful, to take the last farewell of the wondrous life that he had known. coursing through the fields of space, he beheld the gossamer shapes, whose choral joys his spirit had so often shared. there, group upon group, they circled in the starry silence multiform in the unimaginable beauty of a being fed by ambrosial dews and serenest light. in his trance, all th


SIR WALLIS BUDGE EGYPTIAN MAGIC

ce which hath proceeded from god. i am the great one, the son of the great one, and my father planned my name; i have multitudes of names and multitudes of forms, and my being is in every god. i have been p. 139 proclaimed by the heralds temu and horus, and my father and my mother uttered my name; but it hath been hidden within me by him that begat me, who would not that the words of power of any seer should have dominion over me. i came forth to look upon that which i had made, i was passing through the world which i had created, when lo! something stung me, but what i know not. is it fire? is it water? my heart is on fire, my flesh quaketh, and trembling hath seized all my limbs. let there be brought unto me my children, the gods, who possess the words of power and magical speech, and mo

out speaking a word, even in answer to a question. wind the remainder of the cloth round your neck. the ink with which you write must be composed of the blood of a cow, the blood of a white dove, fresh) frankincense, myrrh, black writing-ink, cinnabar, mulberry juice, rain-water, and the juice of wormwood and vetch. with this write your petition before the setting sun [saying, c send the truthful seer out of the holy shrine, i beseech thee, lampsuer, sumarta, baribas, dardalam, iorlex: o lord send the sacred deity anuth, anuth, salbana, chambre, breith, now, now, quickly, quickly. come in this very night" 2 "to procure dreams: take a clean linen bag and write upon it the names given below. fold it up and make it into a lamp-wick, and set it alight, pouring pure oil over it. the word to be


SPENSER THE CULT OF THE ALL SEEING EYE 1960

ill become the headstone of the corner of our government. in proclaiming a new religion in which all spiritual currents flowing from every religion shall meet in the perfection of the white stone [capstone over the pyramid] teaching o f. spiritual unfoldment. having neither dogma nor doctrine. we see in mr [william] barton only the facade of the instrument; that, if he himself was not a mystic or seer, then, a master stood behind him (her emphasis) miss lang felt that this "master" must have been thomas paine, the deist and revolutionary. c. a. l. totten attributed a scriptural meaning to the use of the number 13 in the seal: 13 stripes in the shield, 13 stars in the crest, 13 letters in e pluribus unum, 13 arrows, 13 olive branch leaves, 13 olive berries; and, on the reverse side, 13 cour


STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

t will be realized in the course of time to come: and immediately i was in the spirit. and i saw in heaven a throne. and there was one sitting upon the throne, whose appearance was like jasper and carnelian. and there was a rainbow like emerald encircling the throne. also before the throne was what looked like a sea of glass, clear like crystal.135 the images in which the vision is clothed by the seer depict the sources or archetypes of perceptible reality. and in the sphere around the throne were twentyfour thrones, upon which were seated the twentyfour elders, clad in flowing white robes and with golden crowns upon their heads.136 130 christianity as mystical fact around the archetypal source of reality we thus find beings who have already advanced far along the path of wisdom, who look

singled out from the multitude; but the christian trumpets sound for all who are willing to hear them. how to respond is matter for everyone to decide. that is the reason why the terrors in this initiation of all humanity are also so enormously enhanced. through his initiation, john sees the condition of the earth and its inhabitants in the far future. the underlying idea behind this is that the seer in the higher worlds already beholds what still lies in the future for the world below, the seven letters present the meaning of christianity for the present age; the seven seals show what is being prepared now for the future through christianity. the future remains as yet unveiled, under seal, for the uninitiated. in the process of initiation the seals are opened. at the end of the time cove


THE BOOK OF PLEASURE

e? and do not the animals reared in love, slay their master? the wise embraces and nourishes all things, but does not act as master. only when passions are ruled by foreign environment are they dangers. control is by leaving things to work out their own salvation- directly we interfere we become identified with and subject to their desire. when the ego sees selflove- there is peace it becomes the seer. directly we desire, we have lost all "we are" what we desire, therefore we never obtain. desire nothing, and there is nothing that you shall not realise. desire is for completion, the inherent emotion that it is "all happiness" all wisdom, in constant harmony. but directly we believe, we are liars- and become identified with pain, yet pain and pleasure are one and the same. therefore believe


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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 xviii introduction distinguished between religio (reverence for god) and superstitio, which in latin means unreasonable religious belief. christianity became the state religion of the roman empire in 395 c.e, and in 525 the council of oxia prohibited christians from consulting sorcerers, diviners, or any kind of seer. a canon passed by the council of constantinople in 625 prescribed excommunication for a period of six years for anyone found practicing divination or who consulted with a diviner. although the church had issued many canons warning against the practice of witchcraft or magic, little action was taken against those learned men who experimented with alchemy or those common folk who practiced the

nd enlightenment (are) was chartered in the state of virginia as a nonprofit organization to conduct scientific and psychical research. in 1947, two years after cayce s death, the edgar cayce foundation was established. the original are has become the membership arm of the cayce programs. the foundation is the custodian of the original cayce readings, and the memorabilia of the great contemporary seer s life and career. both are headquartered in virginia beach, virginia, and there are more than 1,500 are study groups around the world. since the establishment of the are, thousands of people from every corner of the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 53 in 1931, the association for research and enlightenment (are) was

ound to be a good subject by a local tailor named william levingston, who had decided to experiment with mesmerism on his own. once davis had entered an altered state of consciousness, he seemed to have the ability to see through the human body and to diagnose the cause of illnesses and medical disorders. within a short period of time, andrew jackson davis was being proclaimed as the poughkeepsie seer. men and women were coming from miles around to draw from his magnetic powers, and levingston abandoned his tailor shop to devote all of his time to overseeing davis s healing ministry. on the evening of march 6, 1844, davis experienced a life-altering event that would direct the course of his personal destiny. all he claimed to remember was being overcome by some power that made him feel as

walked 40 miles in one evening while in a trance? and why did he suddenly awaken to find himself in this particular spot? while davis claimed never to learn the answer as to how he got to that particular setting in the catskills, he soon learned the reason why. he said that first the spirit of the greek philosopher galen (129 c.e. c. 199c.e) materialized before him, then the spirit of the swedish seer emanuel swedenborg (1688 1772, both of whom provided him with mental illumination and spiritual revelation. from that day onward, andrew jackson davis set forth on an extensive lecture schedule, proclaiming the advent of spirit communication for humans everywhere. he claimed a great cosmic doorway was being opened, and ministers from the spirit world would soon be making themselves available

of spirit communication for humans everywhere. he claimed a great cosmic doorway was being opened, and ministers from the spirit world would soon be making themselves available for contact with those individuals who wished to gain from their wisdom and inspiration. while on tour, davis met dr. s. silas lyons, an experienced mesmerist, who was able to induce a deep trance state in the poughkeepsie seer. in november of 1845, with lyons as the mesmerist, davis as the prophetic voice, and reverend william fishbough as the stenographer, dictation was begun on the principles of nature: her divine revelations and a voice to mankind. the process lasted for 15 months, and often small crowds of enthusiastic men and women, including such luminaries as american writer edgar allan poe (1809 1849, bore

s as american writer edgar allan poe (1809 1849, bore witness to the words as they poured forth from the entranced davis. in 1847, the book was published and was received eagerly by a public seeking new revelations from a modern prophet. although some critics pointed out many similarities to the writings of swedenborg concerning creation, philosophy, and religion, davis champions replied that the seer was a man of modest education who had never read the works of the great swedish mystic. davis had, in fact, only five months of formal schooling. however, there should be little mystery if the principles of nature contained echoes of swedenborg, for it was his spirit who had manifested with galen to inspire davis. due to the success of his book, davis began issuing univercoelum, a periodical

eady in ashes and that the fire was fast approaching his own home. at eight o clock in the evening, he came back inside to announce joyfully that the awful fire had been extinguished and that it had been stopped just three doors away from his house. by sunday morning, word had spread of swedenborg s remarkable vision, and he was summoned to the governor, who questioned him about the disaster. the seer described the fire precisely, telling exactly how it had begun and precisely how it had at last been squelched. on monday evening, a messenger dispatched by the board of trade during the time of the fire arrived in gotenburg. in letters the courier had brought with him, the fire was described exactly as stated by swedenborg, and the next morning the news was further confirmed by messages brou

actly how it had begun and precisely how it had at last been squelched. on monday evening, a messenger dispatched by the board of trade during the time of the fire arrived in gotenburg. in letters the courier had brought with him, the fire was described exactly as stated by swedenborg, and the next morning the news was further confirmed by messages brought to the governor by royal courier. as the seer had proclaimed, the fire had been extinguished at exactly eight o clock in the evening. swedenborg s conversations with the angels and spirits of the dead had informed him that humans possess two receptacles for the containment of god the will for divine love and the understanding for divine wisdom. before the fall, the flow of these virtues from god into the human spirit was perfect, but the

, only by developing one s faculties of will, intuition, and reason to an extraordinary degree could one ever gain access to the hidden forces in the universe. only through complete mastery of body, soul, and spirit could one see beyond death and perceive the pathways to be taken in the afterlife. only when one has conquered fate and acquired divine freedom could he or she, the initiate, become a seer, a magician, an initiator. the greek philosopher pythagoras (c. 580 c. 500 b.c.e) learned the secret doctrine of numbers, the heliocentric system of the universe, music, astrology, astronomy, mathematics, and geometry from the powerful egyptian magi. before he established his own school of philosophy in southern italy, pythagoras spent 22 years in the temples of egypt as an initiate in the an

of public officials and individuals alike. the oracle was said to relay prophetic messages and words of counsel from python, the wise serpent son of the mother-goddess delphyne or from the moon-goddess artemis through their priestess daughters, the pythonesses or pythia. according to myth, the god apollo murdered delphyne and claimed the shrine and the pythia for himself, imprisoning the serpent seer in the recesses of a cave beneath the temple. the historian plutarch (c. 46 120 c.e, author of plutarch s lives, served for a time as high priest at the delphic oracle and explained why its oracles had remained popular while others had fallen into disrepute. in his opinion, the gods had declined to speak through the other oracles because their devotees had insulted them by asking too many bla


THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

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 xviii introduction distinguished between religio (reverence for god) and superstitio, which in latin means unreasonable religious belief. christianity became the state religion of the roman empire in 395 c.e, and in 525 the council of oxia prohibited christians from consulting sorcerers, diviners, or any kind of seer. a canon passed by the council of constantinople in 625 prescribed excommunication for a period of six years for anyone found practicing divination or who consulted with a diviner. although the church had issued many canons warning against the practice of witchcraft or magic, little action was taken against those learned men who experimented with alchemy or those common folk who practiced the

the warning that the crew was trespassing on land that belonged to the hidden folk. at first the workmen laughed at the old man and marveled that such primitive superstitions could still exist in modern iceland. but the drill bits kept breaking. finally, the manager of the plant, although professing disbelief in such superstitions, agreed to the old farmer s recommendation that he consult a local seer to establish contact with the hidden folk and attempt to make peace with them. after going into a brief trance-state, the seer returned to waking consciousness to inform the manager that there was one particularly powerful member of the hidden folk who had selected this plot as his dwelling place. he was not an unreasonable being, however. if the processing plant really needed the plot for it

ant really needed the plot for its expansion, he would agree to find another place to live. the hidden one asked only for five days without any drilling, so that he could make his arrangements to move. the manager felt a bit strange bargaining with a being that was invisible and as far as he had previously been concerned, imaginary. but he looked over at the pile of broken drill bits and told the seer that the hidden one had a deal. work on the site would be shut down for five days to give him a chance to move. after five days had passed and the workmen resumed drilling, the work proceeded smoothly and efficiently until the addition to the plant was completed. there were no more shattered bits on the unbreakable drill. m delving deeper booss, claire, ed. scandinavian folk& fairy tales. new

vinely inspired prophecies and promises. over the centuries, an argument that time is not an absolute has been building up. a great number of psi researchers have suggested that the common concept of time might be due to the special pattern in which humankind s sensory apparatus has evolved. one thing seems certain about true precognition: whether it comes about through a dream or the vision of a seer, the percipient does not see possibilities but actualities. in 1934, h. f. saltmarsh issued a report to the london society for psychical research in which he had made a critical study of 349 cases of precognition. in the report, and later in his book foreknowledge (1938, saltmarsh established the following conditions that would, in his estimation, make a case of precognition wholly satisfacto


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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 xviii introduction distinguished between religio (reverence for god) and superstitio, which in latin means gunreasonable religious belief. h christianity became the state religion of the roman empire in 395 c.e, and in 525 the council of oxia prohibited christians from consulting sorcerers, diviners, or any kind of seer. a canon passed by the council of constantinople in 625 prescribed excommunication for a period of six years for anyone found practicing divination or who consulted with a diviner. although the church had issued many canons warning against the practice of witchcraft or magic, little action was taken against those learned men who experimented with alchemy or those common folk who practiced the

heir opinions that magic and sorcery were not harmonious with the teachings of christ. at the ecumenical council of laodicea held in 364, a canon was issued that forbade christian priests to practice magic, astrology, or mathematics. by 525, with the influence of christianity growing ever stronger, the council of oxia prohibited the parishioners from consulting sorcerers, diviners, or any kind of seer. a canon passed by the council of constantinople in 625 prescribed excommunication for a period of six years for anyone found practicing divination or who consulted with a diviner. the council of tours in 613 ordered all priests to teach their congregations that magical practices were ineffective methods by which to guarantee the health of humans and animals and were not to be employed as a m

hur pendragon before he became king, has become almost universally known as the mentor to all those youth seeking wisdom, spiritual values, and material prosperity. although scholars tell those fascinated by the legend of camelot that merlin, arthur, guinevere, and lancelot, are fictional creations, there are still those who seek out their graves. some scholars point to a sixth-century writer and seer named myrrdin, who went mad and took refuge in the forest of celydon when his king gwenddolau was defeated at the battle of arderydd in 573. merlin first appears in the history of the kings of britain (1135) a classic work by geoffrey of monmouth (c. 1100.1154. merlin became the prophet associated with the quest for the holy grail.other accounts detail how merlin became trapped in a hawthorn

that the ancients believed that the stars influenced the turn of events here on earth. in judges (5:9) it is recorded that barak, commander of the israelite army that was faced with a decisive battle with the canaanite forces under sisera, took heart when he was told by the prophetess deborah, gfrom heaven fought the stars, from their courses they fought against sisera. h deborah was not the only seer who had knowledge of the stars. amos (5:8) speaks of god as ghe who made the pleiades and orion, and turns deep darkness into morning. h in malachi 4:2, the righteous are promised that the gsun of righteousness shall rise, with healing in its wings (rays. h babylonian priests developed and perfected a system of interpreting the phenomena observed in the heavens for the purpose of determining

n average number of accurate predictions. however, for whatever astrological accuracy he may have lacked, he more than compensated when he devised the ingenious plan of forging 50 astrological quatrains allegedly from the pen of nostradamus 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 125 ptolemy i (1503.1566) in which the great seer predicted the downfall of the third reich. these astrological leaflets were then dropped over germany with the desired demoralizing effect. de wohl had done such a superb job of imitating the old french seer fs unique style in the gnewly discovered quatrains h that even joseph goebbels (1897.1945, hitler fs propaganda minister who earlier had employed a similar deceit to predict nazi triumph

o. ltd, 1970. phrenology into a state of mind in which the voice of the holy spirit might be heard. all human cultures throughout history have given great attention to their prophets and seers. perhaps the quintessential prophet is nostradamus (1503.1566, whose name has become synonymous with prophecy and who is better known to the general public than any of the old testament prophets. the french seer has inspired numerous books, countless articles, and a number of television specials. although his visions of the future were written in poetic verse and read like gibberish to the skeptics, those who believe firmly in nostradamus fs gift of prophecy quote his predictions as if they were holy writ. the claim that nostradamus had predicted the tragedy of the world trade center terrorist attack

ional medical men with years of training behind them. his defenders were quick to point out that edgar cayce did not heal patients who sought his help, he merely diagnosed their ailments.often with a cooperating family physician standing at their side. the skeptical german scholar dr. hugo munsterberg investigated cayce in 1910 with the announced intention of exposing him. weeks later he left the seer to prepare an endorsement, rather than an expose, of cayce fs work. in 1929 dr. william moseley brown, head of the psychology department at washington and lee university, declared, after an extensive investigation, that if ever there were such a thing as an authentic clairvoyant, that individual was edgar cayce. the authenticated cures attributed to cayce fs diagnoses number in the thousands

as chartered in the state of virginia as a nonprofit organization to conduct scientific and psychical research based on the cayce readings. in 1947, two years after his death, the edgar cayce foundation was established. the original are has become the membership arm of the cayce programs. the foundation is the custodian of the original cayce readings, and the memorabilia of the great contemporary seer fs life and career. both are headquartered in virginia beach, virginia, and there are more than 1,500 are study groups around the world. the are maintains an extensive library of information concerning the entire field of psychical research and metaphysics, as well as the cayce materials. it also sponsors regular seminars, publishes a journal, and established atlantic university as an environ

ve been jess stern, author of edgar cayce.the sleeping prophet (1967) and thomas sugrue, author of there is a river (1942, both of which are important books about the life and work of edgar cayce. astonishing tales of clairvoyant feats such as the location of missing persons, objects, and criminals have filled many books by a number of authors. equally intriguing are the glife readings h that the seer gave regarding the past incarnations of individuals. others speak of the series of trances in which cayce gave a detailed recreation of everyday life in ancient atlantis, and spoke of the great crystal that powered their society. according to his clairvoyant insights, cayce perceived a secret room in the sphinx, a veritable hall of records that would reveal many remarkable facts about the evo

heir priestess daugh- 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 154 prophecy and divination painting depicting aegeus of athens consulting the oracle of delphi (fortean picture library) ters, the pythonesses or pythia. then, according to myth, the god apollo murdered delphyne and claimed the shrine and the pythia for himself, imprisoning the serpent seer in the recesses of a cave beneath the temple. the name of delphi means gwomb, h and suggests the journey that the seekers of prophetic knowledge had to take as they entered the cave of the pythoness and descended deeper into the mystical recesses of the oracle, deeper into the womb of mother earth. the pythia would await the seekers while seated upon a three-legged seat, or tripod, and it was


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

idealists and sankhyas will put intelligence (b) first, and the series will run b,a,b,a,b,a. both, however, are indicating the same chain; but crowley* like the philosophers of the vedanta, strides beyond both intellect and matter to find an gi g (purusha) or self, which is beyond all intellect, and of which intellect is but the borrowed light, as patanjali says in one of his yoga aphorisms: gthe seer is intelligence only, and though pure, sees through the colouring of the intellect. g *this is the earlier fichtean crowley, though he has already passed through schelling to hegel, and grouped this triad in one, as it were fichte in excelsis; not the middle, who has called the triad gschelling h; still less the latter, who, perceiving the antinomies of reason, dismisses alike the data and co

hat have we found? a new religion? no. an old religion? yes. rejuvenated? yes. man is too lazy to build if he can reconstruct. the great mass of the people yearn for something better than the existing conceptions of faith; leaderless, disunited, they fall an easy prey to the charlatans who ever keep their finger on the social pulse, and are ever as willing to pose, when opportunity is offered, as seer, clairvoyant, or palmist, as they are as trickster, tout, or quack. and the result? a vast drift of earnest aspirations seething in an ocean of ignorance. the great thoughts of old prostituted to the gains and stupidity of modernity, a great libel foisted on the past to satisfy the credulity of the present; a systematized thieving from the statue of isis to adorn the idol of mammon, god of ba


THE HOLY BIBLE KING JAMES VERSION

g the man? for the bread is spent in our vessels, and [there is] not a present to bring to the man of god: what have we? 9:8 and the servant answered saul again, and said, behold, i have here at hand the fourth part of a shekel of silver [that] will i give to the man of god, to tell us our way. 9:9 (beforetime in israel, when a man went to enquire of god, thus he spake, come, and let us go to the seer: for [he that is] now [called] a prophet was beforetime called a seer) 9:10 then said saul to his servant, well said; come, let us go. so they went unto the city where the man of god [was] 9:11 [and] as they went up the hill to the city, they found young maidens going out to draw water, and said unto them, is the seer here? 9:12 and they answered them, and said, he is; behold [he is] before y

t him [to be] captain over my people israel, that he may save my people out of the hand of the philistines: for i have looked upon my people, because their cry is come unto me. 9:17 and when samuel saw saul, the lord said unto him, behold the man whom i spake to thee of! this same shall reign over my people. 9:18 then saul drew near to samuel in the gate, and said, tell me, i pray thee, where the seer s house [is] 9:19 and samuel answered saul, and said, i [am] the seer: go up before me unto the high place; for ye shall eat with me to day, and to morrow i will let thee go, and will tell thee all that [is] in thine heart. 9:20 and as for thine asses that were lost three days ago, set not thy mind on them; for they are found. and on whom [is] all the desire of israel [is it] not on thee, and

ne passing out of the city. 15:25 and the king said unto zadok, carry back the ark of god into the city: if i shall find favour in the eyes of the lord, he will bring me again, and shew me [both] it, and his habitation: 15:26 but if he thus say, i have no delight in thee; behold [here am] i, let him do to me as seemeth good unto him. 15:27 the king said also unto zadok the priest [art not] thou a seer? return into the city in peace, and your two sons with you, ahimaaz thy son, and jonathan the son of abiathar. 15:28 see, i will tarry in the plain of the wilderness, until there come word from you to certify me. 15:29 zadok therefore and abiathar carried the ark of god again to jerusalem: and they tarried there. 2 samuel page 188 15:30 and david went up by the ascent of [mount] olivet, and w

he men of judah [were] five hundred thousand men. 24:10 and david s heart smote him after that he had numbered the people. and david said unto the lord, i have sinned greatly in that i have done: and now, i beseech thee, o lord, take away the iniquity of thy servant; for i have done very foolishly. 24:11 for when david was up in the morning, the word of the lord came unto the prophet gad, david s seer, saying, 24:12 go and say unto david, thus saith the lord, i offer thee three [things] choose thee one of them, that i may [do it] unto thee. 24:13 so gad came to david, and told him, and said unto him, shall seven years of famine come unto thee in thy land? or wilt thou flee three months before thine enemies, while they pursue thee? or that there be three days pestilence in thy land? now adv

the entry. 9:20 and phinehas the son of eleazar was the ruler over them in time past [and] the lord [was] with him. 9:21 [and] zechariah the son of meshelemiah [was] porter of the door of the tabernacle of the congregation. 9:22 all these [which were] chosen to be porters in the gates were two hundred and twelve. these were reckoned by their genealogy in their villages, whom david and samuel the seer did ordain in their set office. 9:23 so they and their children [had] the oversight of the gates of the house of the lord [namely] the house of the tabernacle, by wards. 9:24 in four quarters were the porters, toward the east, west, north, and south. 9:25 and their brethren [which were] in their villages [were] to come after seven days from time to time with them. 9:26 for these levites, the

w sword. 21:6 but levi and benjamin counted he not among them: for the king s word was abominable to joab. 21:7 and god was displeased with this thing; therefore he smote israel. 21:8 and david said unto god, i have sinned greatly, because i have done this thing: but now, i beseech thee, do away the iniquity of thy servant; for i have done very foolishly. 21:9 and the lord spake unto gad, david s seer, saying, 21:10 go and tell david, saying, thus saith the lord, i offer thee three [things] choose thee one of them, that i may do [it] unto thee. 21:11 so gad came to david, and said unto him, thus saith the lord, choose thee 21:12 either three years famine; or three months to be destroyed before thy foes, while that the sword of thine enemies overtaketh [thee] or else three days the sword of

eri, and jeshaiah, hashabiah, and mattithiah, six, under the hands of their father jeduthun, who prophesied with a harp, to give thanks and to praise the lord. 25:4 of heman: the sons of heman; bukkiah, mattaniah, uzziel, shebuel, and jerimoth, hananiah, hanani, eliathah, giddalti, and romamti-ezer, joshbekashah, mallothi, hothir [and] mahazioth: 25:5 all these [were] the sons of heman the king s seer in the words of god, to lift up the horn. and god gave to heman fourteen sons and three daughters. 25:6 all these [were] under the hands of their father for song [in] the house of the lord, with cymbals, psalteries, and harps, for the service of the house of god, according to the king s order to asaph, jeduthun, and heman. 25:7 so the number of them, with their brethren that were instructed i

his son, and zichri his son, and shelomith his son. 26:26 which shelomith and his brethren [were] over all the treasures of the dedicated things, which david the king, and the chief fathers, the captains over thousands and hundreds, and the captains of the host, had dedicated. 26:27 out of the spoils won in battles did they dedicate to maintain the house of the lord. 26:28 and all that samuel the seer, and saul the son of kish, and abner the son of ner, and joab the son of zeruiah, had dedicated [and] whosoever had dedicated [any thing, it was] under the hand of shelomith, and of his brethren. 26:29 of the izharites, chenaniah and his sons [were] for the outward business over israel, for officers and judges. 26:30 [and] of the hebronites, hashabiah and his brethren, men of valour, a thousa

reigned over all israel. 29:27 and the time that he reigned over israel [was] forty years; seven years reigned he in hebron, and thirty and three [years] reigned he in jerusalem. 29:28 and he died in a good old age, full of days, riches, and honour: and solomon his son reigned in his stead. 29:29 now the acts of david the king, first and last, behold, they [are] written in the book of samuel the seer, and in the book of nathan the prophet, and in the book of gad the seer, 29:30 with all his reign and his might, and the times that went over him, and over israel, and over all the kingdoms of the countries. page 251 2 chronicles the second book of the chronicles 1:1 and solomon the son of david was strengthened in his kingdom, and the lord his god [was] with him, and magnified him exceedingl

king made silver in jerusalem as stones, and cedar trees made he as the sycomore trees that [are] in the low plains in abundance. 9:28 and they brought unto solomon horses out of egypt, and out of all lands. 9:29 now the rest of the acts of solomon, first and last [are] they not written in the book of nathan the prophet, and in the prophecy of ahijah the shilonite, and in the visions of iddo the seer against jeroboam the son of nebat? 9:30 and solomon reigned in jerusalem over all israel forty years. 9:31 and solomon slept with his fathers, and he was buried in the city of david his father: and rehoboam his son reigned in his stead. 10:1 and rehoboam went to shechem: for to shechem were all israel come to make him king. 10:2 and it came to pass, when jeroboam the son of nebat, who [was] i


TYSON DONALD NEW MILLENNIUM MAGIC

tact with a spirit and forgets the reason for conducting the invocation. john dee, the great elizabethan magician and philosopher, suffered this impediment when seeking to scry spirits within his showstone. the spirits he invoked were willing to share the knowledge he sought, but he became hopelessly intoxicated by their presence. finally he was forced to employ the alchemist edward kelley as his seer, and to write down the sayings and visions of the spirits that kelley related to him. invocation relies on standard ritual methods. the spirit is called into the circle by means of its associations, which the magus experiences through the avenues of the five external senses. these include the visual symbols of the spirit, its colors, its substances, its names (both exoteric and esoteric, its

he golden dawn is the use of the enochian alphabet. it would be no more than an obscure footnote in western magic were it not for the practical use made of a version of enochian magic by s. l. macgregor mathers and other key members of the golden dawn, including aleister crowley, who held enochian magic in high esteem. this set of twenty-one characters was received by edward kelley, alchemist and seer of the great elizabethan magician dr. john dee, from the enochian angels on may 6, 1583. previously the angels had experienced some difficulty in trans- mitting the exact shape of the letters to kelley, so they caused the seer to see the let- ters appear upon the page before him in a light yellow color. kelley then had only to take a pen and carefully trace over these occult yellow letters in


TYSON DONALD SOUL FLIGHT

o the place, to descend upon it, to step out upon the scene, and to be an actor there."143 geomantic symbols other objects were used as astral doorways. the most popular were the tarot cards and the symbols of geomancy. israel regardie wrote "it will be found a good plan to prepare cards of the geomantic symbols painted in their appropriate colors, for these make perfect 'doors' through which the seer can pass. and while these symbols are also attributed to the elements, the visions acquired from the geomantic symbols using the names of the appropriate rulers and genii will be quite distinct in character from those of the tattwa cards. the hebrew letters, the tarot cards and sigils, the planetary and zodiacal signs, and sigils of every description may be used to yield the symbolic door to

thworking. the connecting paths were assigned in the system of the golden dawn to the hebrew letters, which could also be used as astral gateways, either in conjunction with the tarot trumps or alone. the final hebrew letter tau identified the lowest of the pathways on the tree "the idea was to re-read the rituals, and then endeavour to re-tread the paths astrally. one example given, was that the seer should formulate in imagination a vast pylon, and within its gates he should visualize the hebrew letter tau, the thirty-second path. then, imagining himself passing through this letter tau, and entering the pylon, he should chapter seven: the golden dawn 11 3 proceed to make the appropriate pentagrams and hexagrams, and vibrating the divine names appropriate to that plane. the same technique

wley's secretary. it represents the crowning fulfillment of crowley's years of work as a member of the golden dawn, perfecting his ability to ascend the astral planes, and demonstrates what this type of rigorous training is capable of achieving when used by someone with a focused will and a natural aptitude for astral travel. concerning crowley's method, regardie recorded in his introduction: the seer had with him a great golden topaz set in a calvary cross of six squares, made of wood, and painted vermillion, which was engraved with a greek cross of five squares charged with the rose of 49 petals. he held this, as a rule, in his hand. after choosing a spot where he was not likely to be disturbed he would take this stone and recite the enochian call and, after satisfying himself that the f

in this form of descrying, note that you see objects reversed, as to right and left, for which suitable allowance must be made" the use of the phrase "mirror-like vision" is actually a very adequate description. yet this is capable, as development proceeds, of merging into another type of vision-a fullblooded clairvoyance, in which things and people are seen in three dimensions, and as though the seer were not merely watching the scene, but were actually in it. some explained that as "etheric vision" although the actual order documents describe this as the clairvoyance ensuing from astral projection.191 it is not very difficult to make the leap between describing a scried astral vision as mirrorlike, and using an actual mirror as an astral doorway. to be most effective, the mirror should b

ate with human beings through the astral doorways of these pools and springs. in a later evolution of this method of scrying, water was collected in a special scrying basin from such sacred water sources. astral visions would be scried by peering down into the depths of the basin, which was often made of silver. the surface of the water might be stirred into a vortex by means of a wand. the great seer nostradamus used a basin of water as part of his scrying apparatus, along with a wand, though exactly how they were employed remains a matter of conjecture. we can adapt the ancient water mirror for the purpose of an astral doorway by filling a silver or silver-plated basin with clear fresh water on a table in the scrying chamber just prior to beginning the exercise of projection. a silver-pl

offerings to bring the offerings themselves. the intention of the magician allowed the spirits receiving the offerings to obtain them, which otherwise they could not do. the magician's conceptualization of the offerings created the offerings on the astral level. in a ritual of egyptian oil divination recorded centuries ago on a papyrus manuscript, the magician tells the young boy who acts as his seer to instruct the god anubis to bring in offerings for the other gods who are invoked: you say to the boy "speak to anubis, saying 'bring in a table for the gods, and let them sit" when they are seated, you say "bring in a [jar of] wine, broach it for the gods; bring in some bread, let them eat, let them drink "let them eat, let them drink, let them pass a festal day" when they have finished, y

if he says "at once" you say to him "the god who will make my inquiry to-day, let him stand up" if he says "he has stood up' you say to him [i.e. the child "say to anubis 'carry off the things from the midst"'230 in this ritual, anubis is used as the agent who fetches the feast offerings, and even the table on which they are arrayed. he receives his instructions from the young boy who acts as the seer, who is in turn told what to say by the magician. the feast is wholly astral in nature. later in the ritual, bread and salt are physically offered, but this first offering consists of astral bread and astral wine. it is the imagination of the seer that creates the materials of the feast on the astral level, allowing the god anubis to acquire them. 230. griffith and thompson, leyden papyrus, 3

e. it is the imagination of the seer that creates the materials of the feast on the astral level, allowing the god anubis to acquire them. 230. griffith and thompson, leyden papyrus, 31. 294 soul flight in a ritual of babylonian oil magic, recorded in a jewish magical manuscript of the eighteenth century that is based on much older sources, the magician is instructed in the text to tell the child seer the following: and if he sees a man dressed in black tell him that he should put on white garments and return at once, and when he returns he shall say unto him: i command that thou shalt go at once to thy kingdom, and thou shalt bring a lamb and slaughter it and roast it and eat it, and after he has eaten he shall tell him: i command thee with the power and permission and command of my maste

ring a lamb and slaughter it and roast it and eat it, and after he has eaten he shall tell him: i command thee with the power and permission and command of my master and in the name of thy supreme master and by the command of thy king that thou shalt show me all that i ask clearly so that i should understand.231 this may seem a bit confusing, but is simple enough. the magician instructs the child seer to tell the spirit who comes dressed in black to put on white garments. the reason for the change of clothing is that symbols represent real qualities on the astral level. black clothing is assumed by the author of the ritual to indicate evil intentions. when the spirit changes its garments, the shift from black to white renders benevolent its intentions toward the magician. on the matter of

ells the child what he is to say to the spirit who has put on white garments-that the spirit is to go to his kingdom, get a lamb, slaughter the lamb, roast it, and consume it, as an offering from the magician to the spirit. the lamb is wholly astral in nature. even though the spirit fetches the offering himself, it is not an offering he could consume without the permission of the magician and the seer, because their expectations, acting through their imaginations, make the offering real and available to the spirit. once the spirit dressed in white has eaten the offering which he himself was forced to prepare, the magician tells the boy to command the spirit by various names of powerthe first being the name of the magician, who is the boy's master, then by the master of the spirit, and fina


TYSON DONALD THE POWER OF THE WORD

of its practical utility in ritual magic, the overt banner of scorpio, hhiv, would be vibrated "he-hay-yod-vav" whereas the occult banner of scorpio, hhiv, would be vibrated "hay-he-yod-vav" this vocalization of a name letter by letter is not as unusual as might first appear. the language called enochian, which was received psychically from spirits by the elizabethan philosopher john dee and his seer, the alchemist edward kelley, is almost unpronounceable unless it is voiced letter by letter. when enochian was adopted into the golden dawn as a magical alphabet and language suitable for vibrating words of power, this letter by letter method of speaking it was adopted and was carried on by the great beast, aleister crowley, in his own system of magic. the golden dawn also vibrated tetragram

pphire stone served solomon for a footstool. in the mouths of the animals that composed the throne were golden bells that rang when the wind blew, and above the throne hung a canopy of colored cloths that fluttered with the appearance of lightning and flaming torches and a shimmering rainbow. around the throne were seventy chairs for seventy elders, and two more chairs opposite the throne for the seer gad and the prophet nathan, making a total of seventy-two, the same as the "divine name of seventy-two words" extracted kabbalistically from exodus 14:19-21 (see ginsburg, the kabbalah, pp. 132-6. the mother of solomon, bathsheba, sat in a chair on his right side. from another midrash legend we learn that the throne had six steps leading up to it and was made in the shape of the four-horse wa

nts solomon as an enlightened and benevolent ruler; aries and mars reinforce his aspect as a powerful warrior king. many occult texts claim to possess the true description of the ring, but since each differs from all the others, it is difficult to know how much faith to place in their assertions. for example, the enochian angels conveyed the supposed true image of the ring to john dee through the seer edward kelley, who observed the ring issue from a flame that sprang out of enochian ring of solomon the sword of the angel michael (see geoffrey james, the enochian magick of dr. john dee, pp. 26-7. dee drew the ring according to kelley's direction, and the result is pictured above. it is highly significant that the bezel of dee's ring is square, since any true ring of solomon must have some

equent ritual assumptions of the christ-form, the pre-tied white and black headbands can be used. however, they should be untied and washed before they become soiled. xvi 'o examination of the magical symbolism of btragrammaton could be complete without a look at the use of the ineffable name in the system of enochian magic derived from the diaries of the elizabethan magician dr. john dee and his seer edward kelley. the two men first met in 1582 at dee's house in mortlake, just southwest of london. kelley, who was often involved in alchemical affairs of questionable legality, was using the false name edward talbot. the entry in dee's diary for saturday, march 10, begins: one mr. edward talbot cam to my howse, and he being willing and desirous to see or shew some thing in spiritual1 practis

es in the night. he had tried scrying in a crystal and apparently had achieved some limited success. he records in his diary for may 25, 1581 "today i had sight offered me in chrystallo, and i saw (laycock, the complete enochian dictionary [london: askin publishers, 19781, page 23. however, his skills must have been weak, because in october of the same year he began to employ one barnabas saul as seer. saul's work was unsatisfactory and dee dismissed him after only a few months. dee was immediately delighted with kelley's visions. on their very first scrying session, kelley described the wax tablet known as the sigillum emeth, or aemeth, which is presently in the safekeeping of the british museum. the two remained together until 1589, when kelley grew weary of listening to the spirits (and

the safekeeping of the british museum. the two remained together until 1589, when kelley grew weary of listening to the spirits (and perhaps a bit afraid of them) and struck out on his own to make his living as an alchemist. he died at age forty in 1595 from injuries suffered during a daring attempt to escape from a prison. right up to the time of kelley's death, dee never ceased to hope that the seer would return to his service. the most important enochian material was received in 1584, and includes the great table of the four watchtowers and the enochian keys, or calls. this crucial year is recorded in meric. casaubon's published edition of dee's magical diaries covering the period from may 28, 1583, to may 23, 1587, which is titled a bue& faithful relation of what passed for many yeers

gone out before: which were confirmed, every one, with ten angels, visible in countenance: after every crosse, attendeth 16 angels, dispositors of the will of those, that govern the castles. they proceed. and, in, and about the middle of the court, the ensigns keep their standings, opposite to the middle of the gate: the rest pause. the 24 senators meet: they seem to consult. i, ave, stood by the seer: it vanisheth. so i leave you (a due& faithful relation, p. 170-1) notice the explicit reference to the revelation of st. john, the twelve banners of the name, and the twenty-four elders. the thirty airs, or aethers, so important a part of the keys, are also mentioned. the wings are not named here, but directly after giving dee the revised version of the great the watchtowers and the keys 181

s that kelley may have plagiarized portions of a secret gnostic text in his possession unknown to dee. i should state here explicitly that i do not believe kelley concocted the keys, or the majority of his communications with spirits recorded in dee's diaries. his other writings cannot even approach the complex and beautiful symbolism of the enochian communications. i believe kelley was a genuine seer, despite his many personal shortcomings, and that he was in contact with the same class of spiritual beings who inspired the gnostic writings. the spirits by turns bored, infuriated, and terrified kelley, who did not like them moving in his head. he would much earlier have broken off communications with them, had dee not paid him to continue, which kelley did only under formal protest. it is

le on a walking tour of wales. kelley believed dee's huge library the watchtowers and the keys 185 east 1 south north 1 west pattern of the keys on the great table of occult books would give him a clue about the powder, and perhaps suspected that dee himself had more than a passing understanding of the alchemical art. it was for this reason alone that kelley agreed to stay with dee and act as his seer. many times he threatened to leave dee, but always he was held by the prospect of discovering the secret of the powder, which could turn base metals to gold. throughout his association with dee, kelley constantly urged dee to devote himself to alchemical matters. the salary dee paid kelley for his labors as a seer was scant compensation compared with the glittering visions of the philosopher'

the bride (kingdom. i am inclined to speculate that the bride of microprosopus is in this case the mysterious unseen mother of the spirit madimi. the trumpets, which are the voices of the twenty-four elders, announce this coming union. there is considerable dispute over the meaning of the words "make me a strong see-thing" since in the key these last words are divided, some have interpreted them "seer thing" or "seer of things" in other words, make me a strong seer of visions. it is more generally accepted that it signifies "seething" or boiling, but this sense does not seem quite right to me. perhaps "make me a strong showingn-that is, appear strongly-is closer to the true sense. the third key behold, saith your god, i am a circle on whose hands stand 12 kingdoms; six are the seats of liv


WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

sulfur originates invisible vapors that rise in order to disintegrate these types of larvas. malignant forms of thoughts and larvas enclosed within any room are disintegrated when one burns sulfur upon a flaming piece of charcoal. the quicksilver (mercury) is useful to prepare lustral water. the great astrologer nostradamus spent many nights before a copper container filled with water. this great seer, by looking into these waters, saw the future events that he left written in his famous prophesies. if we add mercury to water and place a mirror at the bottom of the copper container, a marvelous clair-tele-idoscope is formed. we advise the use of any copper container with the exception of the cauldron which is a symbol of black magic. copper is intimately related with the pituitary gland an


WESTERN MANDALAS OF TRANSFORMATION SR AL

60. al-muhyi.the quickener 61. al-mumit.the killer 62. al-hayy.the living 63. al-kaiyum.the subsisting 64. al-wajid.the finder 65. al-majid.the glorious 66. al- wahid.the one 67. as-samad.the eternal 68. al-kadir.the powerful 69. al-muktadir.the prevailing 70. al-mukaddim.the bringer forth 71. al-khabir.the aware 72. al-latif.the subtle 73. al-adl.the just 74. al-hakim.the ruler 75. al-basir.the seer 76. as-sami.the hearer 77. al-muzil.the destroyer 78. al-mu'izz.the honourer 79. ar-rafi.the exalter 80. al-khafiz.the abaser 81. al-basit.the spreader 82. al-kabiz.the restrainer 83. al-alim.the knower 84. al-fattah.the opener 85. al-razzah.the provider 86. al-wahhab.the bestower 87. al-kahhar.-the dominant 88. al-ghaffa.the forgiver 89. al-musawwir.the fashioner 90. al-bari.the maker 91. al


WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ntellect, is that self. becoming identified with the intellect, he moves to and fro, through birth and death, between this world and the next. becoming identified with the intellect, the self appears to be thinking, appears to be moving. while the mind is dreaming, the self also appears to be dreaming, and to be beyond the next world as well as this. pure like crystal water is that self, the only seer, the one without a second. he is the kingdom of brahman man s highest goal, supreme treasure, greatest bliss. creatures who live within the bonds of ignorance experience but a small portion of his infinite being. the self is to be described as not this, not that. it is incomprehensible, for it cannot be comprehended; undecaying, for it never decays; unattached, for it never attaches itself; u

reach union with the atman. arjuna: krishna, how can one identify a man who is firmly established and absorbed in brahman. sri krishna: he who knows bliss in the atman and wants nothing else. cravings torment the heart: he renounces cravings. i call him illumined. not shaken by adversity, not hankering after happiness: free from fear, free from anger, free from the things of desire. i call him a seer, and illumined. the bonds of his flesh are broken. he is lucky, and does not rejoice: he is unlucky, and does not weep. i call him illumined. the tortoise can draw in his legs: the seer can draw in his sense. i call him illumined. the abstinent run away from what they desire but carry their desires with them: when a man enters reality, he leaves his desires behind him. even a mind that knows

happiness? the wind turns a ship from its course upon the waters: the wandering winds of the senses cast man s mind adrift and turn his better judgment from its course. when a man can still the senses i call him illumined. the recollected mind is awake in the knowledge of the atman which is dark night to the ignorant: the ignorant are awake in their sense-life which they think is daylight: to the seer it is darkness. water flows continually into the ocean but the ocean is never disturbed: desire flows into the mind of the seer but he is never disturbed. the seer knows peace: the man who stirs up his own lusts can never know peace. he knows peace who has forgotten desire he lives without craving: free from ego, free from pride. this is the state of enlightenment in brahman: a man does not f

ed by the water from the cloud develop their blossoms and fruits. they yield their products, each according to its own faculty, reach, and their particular nature of the germ; still the water emitted (from the cloud) is of but one essence. in the same way the buddha comes into the world like a raincloud, and, once born, he, the world s lord, speaks and shows the real course of life. and the great seer, honoured in the world, including the gods, speaks thus: i am the tathagata, the highest of men, the gina; i have appeared in this world like a cloud. i shall refresh all being whose bodies are withered, who are clogged to the triple world. i shall bring to felicity those that are pining away with toils, give them pleasures and (final) rest. i am inexorable, bear no love nor hatred towards an

inward, can in himself find all he needs. such is the highest form of traveling; while it is a poor sort of journey that is dependent upon outside things. after this lieh tzu never went anywhere at all, aware that till now he had not known what traveling means. now, said hu-ch iu tzu, you may well become a traveler indeed! the greatest traveler does not know where he is going; the greatest sight-seer does not know what he is looking at. his travels do not take him to one part of creation more than another. that is what i mean by true sight-seeing. and that is why i said, now you may well become a traveler indeed! selections from: arthur waley. three ways of thought in ancient china. garden city, doubleday anchor (a75, 1956. p. 37. sayings of confucius (confucius the man) confucius was gen


ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

32. opooble 11. parebya 22. bnvages 33. pooblbo special power of the king "who hast said to me by thee i shall cast out the power of all wicked spirits; and that by thee i shall or may know the doings and practices of evil men, and more that may be spoken or uttered to man" special power of the prince "who, being the prince, chief minister and governor under right noble king bnapsen didst (to my seer) appear in the most terrible manner with fiery flaming streams and saidst 'i know the door of death' and the glory of god has shaken the walls of the ungodly" genesis: 2, vs. 2-3 "by the seventh day god had finished the work he had been doing; so on the seventh day he rested from all his work. and god blessed the seventh day and made it holy, because on it he rested from all the work of creat

ndeed. on a personal note, i prefer small, jet-black obsidian balls, which also have an extraordinary effect that not only alleviates tension, but generally gives the whole system a shot in the arm. like many other types of crystal balls, it also aligns the mental and emotional bodies and strengthens the various meridians throughout the body. for an example of crystal vision, the book rosicrucian seer by john hamill is a definite must because it 149 shows the extraordinary dexterity needed for crystal work. there are a number of times when i have simply meditated in front of the crystal, as set in the holy table, and received numerous benefits from it. the first thing one should do is read up on the effects of crystals, and then select those which you wish to use either for meditation or v


ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

li; same (the) elela save (example) 0, me, ca, repe say (i) gohoosa say (we) gohia saying gohola said (it is) gohulim said (they have) gohonn saith the first gohe-eta scorpious siatarisa, tahilann seas zodumibi seats (thrones) tahiti, otahila season nimztba second second angel (the) second beginning of things kara% 43"-diza secret wisdom, the angina& secrets of truth lira& see (shall not) ipurann seer varerare separatest (thou) taliobe servant noco servant (his) no-quoda servants quonn serve (let it serve them) botiapisi serve (let them serve ye) aboiperi shall be tariann shineth (it) so-balo sickles (sharp) pu men sing praises sink karebifi doalimi sit tarnudi six naiod sleep beiida skirts vaualahe spake kameliatza sons nora sons (of ye sons) noroni song of honour sorrow (of) sounds night


ALEX SANDERS THE KING OF THE WITCHES

ople's minds and to bring. themselves opportunities. for advancement. and it provides a comprehensive social hfe. q does this mean that there is complete harmony in the covens? a: unfortunately no, there is as. much bickering and backbiting among our members as amongany other religious group. q:lf witches develop the powers of clairvoyance as you say. why don't many of them set up as professional seers? a: some do, and. it is permissible under our law, providing they don't.make itlmown that. they. are using .witchcraft. manyof the famous illusionists and.magicians on the.stage were.notusingsleight ofhand but genuine witch magic. we believe that houdini, who could extricate himself from.a padlocked box sunk on a river-bed, was a witch. q:do witches believe in life after death? a: not for ev


ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

such limitation was necessary if god was to produce aught other than god. aught other than god must be less than god. without evil, therefore, god would have remained alone. all things are god according to the measure of the spirit in them" that is to say, a perfected humanity will be a perfect vehicle of the divine spirit (see the mercaba of ezekiel, 1st chapter. great is our indebtedness to the seers who throw out for us flashes of light on the darkness and mystery of human life, where the struggling spirit within is so often buried in the depths of this mysterious chaos, thereby making visible the darkness, so that we are enabled to see a few steps of the way ahead, thus encouraging us to press forward with renewed assurance that the mists and clouds will be dispelled, and we shall in d


ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ve we reached our full development? are there shades of meaning to life which have hitherto escaped our attention, and have they escaped our attention because we have latent- 5- from intellect to intuition copyright 1998 lucis trust powers and capacities as yet unrealized? is it possible that we are blind to a vast world of life and of beauty, with its own appropriate laws and phenomena? mystics, seers and thinkers of all ages and in both hemispheres have said such a world exists. with this equipment, which we might call the personality, man stands with the past behind him, in a present that is full of chaos, and before a future into which he cannot look. he cannot stand still. he must go forward, and the vast educational, scientific, philosophic and religious organizations are all doing t

re expressed by bhagavan das at the first all-asia educational conference. he says "the rules of religion, i.e, of the larger science, enable us..to discharge all these wider debts and duties. religion has been described as the command or revelation of god. this only means, in other words, the laws of god's nature, as revealed to us by the labours, intellectual, intuitional, inspirational, of the seers and scientists of all religions and all nations..we have heard of the three r's long enough. this fourth r, of genuine religion, is more important than them all..but it has to be carefully discovered and thought out first. it behooves all sincere educators to help in this work by applying the scientific method of ascertaining agreements amidst differences."5(17) both east and west seem to fe

. this scientific and cultural system, when applied to our highly educated human beings, will produce that bridging body of men, who will unify the achievements of the two hemispheres and link the subjective and objective realms. they will act as the pioneers of the new age, when men will be practical men of affairs with their feet firmly planted on earth and yet, at the same time, be mystics and seers, living also in the world of spirit and carrying inspiration and illumination with them into the life of every day. for the bringing about of these conditions and the production of that great group of practical mystics who will eventually save the world, two things are needed: trained minds with wide general knowledge as a foundation (and this our western system can give, plus a spiritual aw

ciently one-pointed can withdraw his thought at any time and in any place to a centre within himself, and in this centre within the head the great work of at-one-ment is carried forward. it involves a more dynamic attention and a more powerful meditation, but the race has progressed and grown in mental power and strength within the past three thousand years and can do what was not possible to the seers of old. a third question arises at this point: what really happens to the aspirant, psychologically and physiologically, in meditation? the answer is: a great deal. psychologically speaking, the mind becomes controlled, and passes under the domination of the soul; at the same time there is no negation of the ordinary mental faculties. they can be used more easily and the mind is keener than

nergy. there is nothing but energy, pouring through us, and working in us, and in it we are immersed. all forms are built of atoms, we are told, and atoms are units of energy. man, therefore, is himself energy, formed of energy units, living in a world similarly constituted and working with energy all the time. the fundamental law governing all meditation work is the ancient one formulated by the seers in india centuries ago, that "energy follows thought" from the realm of ideas (or of soul knowledge) energy pours through. the "public opinion" of the soul realm seeps little by little- 106- from intellect to intuition copyright 1998 lucis trust into the dense minds of men, and to it can be traced all the forward movements of the present time, all organization of general welfare and of group


ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

aching. those who work unconsciously (i refer not to astral psychics, can use only trust and discrimination until they are further evolved. they must accept nothing that contradicts facts imparted through the lodge's great messengers, and they must be ready to superimpose upon the modicum of knowledge which they possess a further structure of greater extent. each generation now should produce its seers. i like the word spelt "see-ers, for to see is to know. the fault of all of you is that you see not; you perceive an angle, a point of vision, a partial aspect of the great fabric of truth, but all that lies hidden behind is occult to your three dimensional vision. it is necessary for those who want to act as true transmitters and intermediaries between the knowers of the race and the "littl

al and astral bodies, the door of exit is the solar plexus and it is that web which is punctured, thus permitting the passing out. in the case of mental types, of the more highly evolved human units, it is the web at the top of the head in the region of the fontanelle which is ruptured, thus again permitting the exit of the thinking rational being. in psychics and in the case of mediums and lower seers (clairvoyant and clairaudient people) the solar plexus web is permanently ruptured early in life and easily therefore they pass in or out of the body, going into trance, as it is called, and functioning on the astral plane. but for these types there is no continuity of consciousness and there seems no relation between their physical plane existence and the happenings which they relate whilst

tinuity of consciousness and there seems no relation between their physical plane existence and the happenings which they relate whilst in trance and of which they usually remain totally unaware in the waking consciousness. the whole performance is below the diaphragm and is related primarily to animal sentient life. in the case of conscious clairvoyance and in the work of the higher psychics and seers there is no trance, obsession or mediumship. it is the web in the brain which is punctured and the opening in that region permits the inflow of light, information and inspiration; it confers also the power to pass into the state of samadhi which is the spiritual correspondence to the trance condition of the animal nature. in the process of death these are, therefore, the two main exits: the


ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

n 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 knowledge which they considered as essentially divine; classifying part as esoteric and the remainder as exterior."3 we know much of the exoteric teaching. orthodox and theological christianity is founded on it, as are all the orthodox formulations of the great religions. wh

we may temporarily find ourselves. but the doubt in the world today will be solved only when men bring to bear upon the problems of humanity, of god and of the soul, not only the clear cool light of the intellect, illumined by the intuition, but also the potency of past experience. if the sense of god has persisted in the world for untold ages, and if the testimony of the mystics and saints, the seers and the saviours of all time is historical and verifiable as it is then that testimony, in its wealth and universality, constitutes a fact as scientific as any other. these are days when a scientific fact seems to have some glamorous appeal. cycles of mysticism, cycles of philosophy, cycles of scientific expression, cycles of rank materialism such is the cyclic way we walk, and such is our h


BLAVATSKY H P ANTHROPOGENESIS

from themselves, the pure spiritual existences; and this was adam solus. thence came the second race: adam-eve or jod-heva, inactive androgynes; and finally the third, or the "separating hermaphrodite" cain and abel, who produce the fourth, seth-enos, etc. it is that third, the last semi-spiritual race, which was also the last vehicle of the divine and innate wisdom, ingenerate in the enochs, the seers of that mankind. the fourth, which had tasted from the fruit of the tree of good and evil- wisdom united already to earthy, and therefore impure, intelligence* had consequently to acquire that wisdom by initiation and great struggle. and the union of wisdom and intelligence, the former ruling the latter, is called in the hermetic books "the god possessing the double fecundity of the two sexe

tiates, as bel-merodach (or bel-belitanus) became later with the chaldeans* hermes, or rather thot, was a generic name. abul teda shows in "historia anti-islamitica" five hermes, and the names of hermes, nebo, thot were given respectively in various countries to great initiates. thus nebo, the son of merodach and zarpanitu (whom herodotus calls zeus-belos, gave his name to all the great prophets, seers and initiates. they were all "serpents of wisdom" as connected with the sun astronomically, and with wisdom spiritually[[vol. 2, page] 211 two schools of magic. hermes, to whom hermes trismegistus attributes the invention of magic* the "invention of magic" a strange term to use, as though the unveiling of the eternal and actual mysteries of nature could be invented! as well attribute, millen

man period. all these are the seed of humanity, so to speak. it is around these "sons of god" the "mind born" astral children of brahma, that our physical frames have grown and developed to what they are now. for, the puranic histories of all those men are those of our monads, in their various and numberless incarnations on this and other spheres, events perceived by the "siva eye" of the ancient seers (the "third eye" of our stanzas) and described allegorically. later on, they were disfigured for sectarian purposes; mutilated, but still left with a considerable groundwork of truth in them. nor is the philosophy less profound in such allegories for being so thickly veiled by the overgrowth of fancy. but with the fourth race we reach the purely human period. those who were hitherto semi-div

the sabeans and then disfigured by the jews (exoterically; but the truth can still be traced about them even in genesis* seth is the "progenitor" of those early men of the third race in whom the "planetary" angels had incarnated- a dhyan chohan himself, who belonged to the informing gods; and enos (hanoch or enoch) or hermes, was said to be his son- because it was a generic name for all the early seers("enoichion. thence the worship. the arabic writer soyuti says that the earliest records mention seth, or set, as the founder of sabeanism; and therefore that the pyramids which embody the planetary system were regarded as the place of sepulchre of both seth and idris (hermes or enoch (see vyse "operations" vol. ii, p. 358; that thither sabeans proceeded[[footnote(s* who became later on, with

the ascending and descending nodes. since then, rahu wreaks his vengeance on the sun and moon by occasionally swallowing them. but this fable had another mystic meaning, since rahu, the dragon's head, played a prominent part in the mysteries of the sun's (vikarttana's) initiation, when the candidate and the dragon had a supreme fight. the caves of the rishis, the abodes of tiresias and the greek seers, were modelled on those of the nagas- the hindu king-snakes, who dwelled in cavities of the rocks under the ground. from sesha, the thousand-headed serpent, on which vishnu rests, down to python, the dragon serpent oracle, all point to the secret meaning of the myth. in india we find the fact mentioned in the earliest puranas. the children of surasa are the "mighty dragons" the vayu purana r

root-races, the present one and the one that preceded it. in another sense, enoch disappeared "he walked with god, and he was not, for god took him" the allegory referring to the disappearance of the sacred and secret knowledge from among men; for "god (or java aleim- the high hierophants, the heads of the colleges of initiated priests) took him; in other words, the enochs or the enoichions, the seers and their knowledge and wisdom, became strictly[[footnote(s* says the zohar "hanokh had a book which was one with the book of the generations of adam; this is the mystery of wisdom* noah is heir to the wisdom of enoch; in other words, the fifth is heir to the fourth race* vide isis unveiled, vol. i, p. 575, et seq[[vol. 2, page] 533 what enoch is, esoterically. confined to the secret college

ds" the hideous idols of the sacrilegious bhons, the dugpas (sorcerers) of the tibetan borderlands; until found out by a galukpa and torn off together with the head of the "god" though it would be better were it that of the worshipper which was severed from the sinful body. still, it can never lose its mysterious properties. throw a retrospective glance, and see it used alike by the initiates and seers, as by the priests of troy (found by schliemann on the site of that old city. one finds it with the old peruvians, the assyrians, chaldeans, as well as on the walls of the old-world cyclopean buildings; in the catacombs of the new world, and in those of the old, at rome, where, because the first christians are supposed to have concealed themselves and their religion, it is called crux dissim

oose in five; and those of the ostrich in seven (bartlett's "land and water) this number is closely connected with the moon, whose occult influence is ever manifesting itself in septenary periods. it is the moon which is the guide of the occult side of terrestrial nature, while the sun is the regulator and factor of manifested life (see also vol. i, part ii, and this truth was ever evident to the seers and the adepts. jacob boehme, by insisting on the fundamental doctrine of the seven properties of everlasting mother nature, proved himself thereby a great occultist. but to return to the consideration of the septenary in ancient religious symbolism. to the metrological key to the symbolism of the hebrews, which reveals numerically the geometrical relations of the circle (all-deity) to the s

he number of the "principles" of occultism, but much confused; and this is what we call the 7 principles in man, and what mr. massey calls "souls" giving the same name to the ego or the monad which reincarnates and resurrects, so to speak, at each rebirth, as the egyptians did, namely "the renewed" but how can ruach (spirit) be lodged in kama-rupa? what does bohme, the prince of all the mediaeval seers, say "we find seven especial properties in nature whereby this only mother works all things (which he calls- fire, light, sound (the upper three) and desire, bitterness, anguish, and substantiality, thus analysing the lower in his own mystic way "whatever the six forms are spiritually, that the seventh, the body (or substantiality, is essentially" these are the seven forms of the mother of a

riginal sin followed by atonement through blood, have been too long in the way, and thus was universal truth sacrificed to the insane conceit of us little men[[vol. 2, page] 700 the secret doctrine. now what are the proofs thereof? except inferential evidence and logical reasoning, there are none for the profane. to the occultists, who believe in the knowledge acquired by countless generations of seers and initiates, the data offered in the secret books are all-sufficient. the general public needs other proofs, however. there are some kabalists and even some eastern occultists, who, failing to find uniform evidence upon this point in all the mystic works of the nations, hesitate to accept the teaching. even such "uniform evidence" will be forthcoming presently. meanwhile, we may approach t


BLAVATSKY H P COSMOGENESIS

x 10, and the (kabalistic) reading of this last numbered expression is jod, he, vau, he, or jehovah. the expansion of 565 into 56.5 x 10 is purposed to show the emanation of the male (jod) from the female (eva) principle; or, so to speak, the birth of a male element from an immaculate source, in other words, an immaculate conception" thus is repeated on earth the mystery enacted, according to the seers, on the divine plane. the "son" of the immaculate celestial virgin (or the undifferentiated cosmic protyle, matter in its infinitude) is born again on earth as the son of the terrestrial eve- our mother earth, and becomes humanity as a total- past, present, and future- for jehovah or jod-he-vau-he is androgyne, or both male and female. above, the son is the whole kosmos; below, he is mankind

abstraction yielded to you by the deity, or to get hold of it, you still hope to subject to your measurements the mystery of the secret sciences which emanate from that deity. and what would you feel, were i to plunge you into the abysses of motion, the force which organizes the number? what would you think, were i to add that motion and number* are begotten by the word, the supreme reason of the seers and prophets, who, in days of old, sensed the mighty breath of god, a witness to which is the apocalypse (b "the radiant essence curdled and spread throughout the depths" of space. from an astronomical point of view this is easy of explanation: it is the "milky way" the world-stuff, or primordial matter in its first form. it is more difficult, however, to explain it in a few words or even li

n, since all nature is reduced to its primal essence, and there can be no one- not even one of the dhyani-chohans, who are all in nirvana- to see it" the answer to this is "everything in nature has to be judged by analogy. though the highest deities (archangels or dhyani-buddhas) are unable to penetrate the mysteries too far beyond our planetary system and the visible kosmos, yet there were great seers and prophets in olden times who were enabled to perceive the mystery of breath and motion retrospectively, when the systems of worlds were at rest and plunged in their periodic sleep[[vol. 1, page] 117 the antiquity of physical sciences. tendency, from the first awakening of kosmos to a new "day" to circular movement. the "deity becomes a whirlwind" they are also called rotae- the moving whe

yanis are no more an abstraction than our soul and spirit are to us. reject the one and you reject the other- since that which is the surviving entity in us is partly the direct emanation from, and partly those celestial entities themselves. one thing is sure; the jews were perfectly acquainted with sorcery and various maleficent forces; but, with the exception of some of their great prophets and seers like daniel and ezekiel (enoch belonging to a far distant race and not to any nation but to all, as a generic character, they knew little of, nor would they deal with, the real divine occultism, their national character being averse to anything which had no direct bearing upon their own ethnical, tribal, and individual benefits- witness their own prophets, and the curses thundered by them ag

f the subjects expounded, how difficult, if not impossible, it is to do them full justice (1) the secret doctrine is the accumulated wisdom of the ages, and its cosmogony alone is the most stupendous and elaborate system: e.g, even in the exotericism of the puranas. but such is the mysterious power of occult symbolism, that the facts which have actually occupied countless generations of initiated seers and prophets to marshal, to set down and explain, in the bewildering series of evolutionary progress, are all recorded on a few pages of geometrical signs and glyphs. the flashing gaze of those seers has penetrated into the very kernel of matter, and recorded the soul of things there, where an ordinary profane, however learned, would have perceived but the external work of form. but modern s

hings there, where an ordinary profane, however learned, would have perceived but the external work of form. but modern science believes not in the "soul of things" and hence will reject the whole system of ancient cosmogony. it is useless to say that the system in question is no fancy of one or several isolated individuals. that it is the uninterrupted record covering thousands of generations of seers whose respective experiences were made to test and to verify the[[vol. 1, page] 273 the pith and marrow of occultism. traditions passed orally by one early race to another, of the teachings of higher and exalted beings, who watched over the childhood of humanity. that for long ages, the "wise men" of the fifth race, of the stock saved and rescued from the last cataclysm and shifting of conti

entirely separated. the incipient monads, having never had terrestrial bodies yet, can have no sense of personality or ego-ism. that which is meant by "personality" being a limitation and a relation, or, as defined by coleridge "individuality existing in itself but with a nature as a ground" the term cannot of course be applied to non-human entities; but, as a fact insisted upon by generations of seers, none of these beings, high or low, have either individuality or personality as separate entities, i.e, they have no individuality in the sense in which a man says "i am myself and no one else" in other words, they are conscious of no such distinct separateness as men and things have on earth. individuality is the characteristic of their respective hierarchies, not of their units; and these

er magic ways and properties. again, as goddess of speech and of sound, and a permutation of aditi- she is chaos, in one sense. at any rate, she is the "mother of the gods" and it is from brahma (iswara, or the logos) and vach, as from adam kadmon and sephira, that the real manifested theogony has to start. beyond, all is darkness and abstract speculation. with the dhyan chohans, or the gods, the seers, the prophets and the adepts in general are on firm ground. whether as aditi, or the divine sophia of the greek gnostics, she is the mother of the seven sons: the "angels of the face" of the "deep" or the "great green one" of the "book of the dead" says the book of dzyan (knowledge through meditation "the great mother lay with[[diagram, and the, and the[[diagram, the second and the[[diagram*

et doctrine. thus the occultists are not alone in their beliefs. nor are they so foolish, after all, in rejecting even the "gravity" of modern science along with other physical laws, and in accepting instead attraction and repulsion. they see, moreover, in these two opposite forces only the two aspects of the universal unit, called "manifesting mind; in which aspects, occultism, through its great seers, perceives an innumerable host of operative beings: cosmic dhyan-chohans, entities, whose essence, in its dual nature, is the cause of all terrestrial phenomena. for that essence is co-substantial with the universal electric ocean, which is life; and being dual, as said- positive and negative- it is the emanations of that duality that act now on earth under the name of "modes of motion; even

having no direct relation to our sphere. the inhabitants of these, as already said, may be, for all we know, or feel, passing through and around us as if through empty space, their very habitations and countries being interblended with ours, though not disturbing our vision, because we have not yet the faculties necessary for discerning them. yet by their spiritual sight the adepts, and even some seers and sensitives, are always able to discern, whether in a greater or smaller degree, the presence and close proximity to us of beings pertaining to other spheres of life. those of the (spiritually) higher worlds, communicate only with those terrestrial mortals who ascend to them, through individual efforts, on to the higher plane they are occupying "the sons of bhumi (earth) regard the sons o


BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

rcle wicca circle was begun in 1974 by selena fox and jim alan. its headquarters are at circle sanctuary, a 200 acre nature preserve and organic herb farm in the rolling hills of southwestern wisconsin. circle coordinates circle network "an international exchange and contact service for wiccans, neo-pagans, pantheists, goddess folk, shamans, druids, eco-feminists, native american medicine people, seers, ceremonial magicians, mystics and others on related paths" they publish an annual source, which i recommend to the seeker, the circle guide to pagan resources. i also recommend their quarterly newspaper, circle network news. circle sponsors a variety of seminars, concerts and workshops at their home base and around the country. at least once a year they also sponsor a special program for wi

e world and from every culture. this is sure to have a special place on your desk. none other like it! 0-87542-758-8, 300 pgs, hardbound, 5vt x 8, illus $12.95 secrets of gypsy fortunetelling by raymond buckland, ph.d. this book unveils the romani secrets of fortune-telling, explaining in detail the many different methods used by these nomads. for generations they have survived on their skills as seers. their accuracy is legendary. they are a people who seem to be born with "the sight. the ability to look into the past, present and future using only the simplest of tools to aid them. here you will learn to read palms, to interpret the symbols in a teacup, to read cards. both the tarot and regular playing cards. here are revealed the secrets of interpreting the actions of animals, of readin


CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

for english colonials "spiritual professionals" included not only the official and authorized dispensers of divine grace, the clergy, but also "cunning" men and women, supernatural experts who\ 50\ drifted across early american villages and towns, revisiting pre-reformation traditions of magic and miracle. believed to be adept at treating sickness, cunning persons functioned as popular spiritual seers, diviners, and fortune-tellers in anglo-american communities. african american conjurers were also sought out for their abilities to read the future. divination was a system of sacred disclosure that had been a common religious specialty in africa, where it was viewed as a reliable procedure for mediating the invisible realm. other methods of divination such as augury, geomancy, and spirit m


DAVID ICKE THE BIGGEST SECRET

extreme male vibration,the sun energy, and to keep the ancient knowledge secret. the christian church became acrucial and highly effective vehicle to remove knowledge from circulation so it could beused secretly and malevolently from behind the scenes. the assault on the balancingfemale energy and the hoarding of knowledge resulted in the persecution of witches -channellers, mediums, psychics and seers of all kinds. these communications with otherrealms had been an everyday part of pre-christian life. channellers were given names likeprophets, oracles, vessels of god and such like. one of the leaders of this witch-hunt wasjerome, born in 341, who is credited with gathering the texts for the main latin version ofthe holy bible. it was jerome who persuaded the pope to outlaw channelling (psy


DION FORTUNE MYSTICAL QABALA

y be understood when we know what we mean by reality and have a clear line of demarcation between the subjective and the objective. any one who is trained in philosophical method knows that this is asking a good deal. 5. the indian schools of metaphysics have most elaborate and intricate systems of philosophy which attempt to define these ideas and render them thinkable; and though generations ef seers have given their lives to the task, the concepts still remain so abstract that it is only after a long course of discipline, called yoga in the east, that the mind is able to apprehend them at all. 6. the qabalist goes to work in a different way. he does not attempt to make the mind rise up on the wings of metaphysics into the rarefied air of abstract reality; he formulates a concrete symbol

realise that these lower sephiroth of the plane of illusion are densely populated by thought-forms; that everything which the human imagination has been able to conceive, however dimly, has a form built [page 224] about it out of the astral light, and that the more the human imagination has dwelt upon it to idealise it, the more definite that form becomes. consequently, subsequent generations of seers, when they seek to discern the spiritual nature and inner most essence of any form of life, are met by these images, the creations of the created" and will be deceived therehy, mistaking them for the abstract essence itself, which is not to be found upon any plane that yields images to psychic vision, but only upon those that are discerned by pure intuition. 9. when his mentality was still p


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ltism& parapsychology. 5th ed. america, united states of 39 boyer, paul, and stephen nissenbaum. salem possessed. cambridge, mass: harvard university press, 1974. salem-village witchcraft. belmont, calif: wadsworth publishing, 1972. brinton, daniel g. the myths of the new world. leypoldt and holt, 1868. calef, robert. more wonders of the invisible world. london, 1700. christopher, milbourne. esp, seers and psychics. new york: thomas y. crowell, 1970. clark, jerome. the emergence of a phenomenon: ufos from the beginning through 1959. the ufo encyclopedia. vol. 2. detroit: omnigraphics, 1992. demos, john putnam. entertaining satan: witchcraft and the culture of early new england. new york: oxford university press, 1982. ebon, martin, ed. the signet handbook of parapsychology. new york: new a

ccult world, besides the numerous additional suspicious circumstances which i have noted in the course of dealing in detail with the cases considered, renders the conclusion unavoidable that the phenomena in question were actually due to fraudulent arrangement. on the basis of hodgson s findings, the committee of the spr declared: for our own part we regard her neither as the mouthpiece of hidden seers nor as a mere vulgar adventuress; we think that she has achieved a title to permanent remembrance as one of the most accomplished and interesting impostors in history. the publication of the report, which followed the printing of the coulomb letters in the madras christian magazine, created an immense sensation. in response, olcott, whose honesty was not impugned by the report, banished blav

ic as far as occult and psychic phenomena were concerned, his writings on the subject had a precision and scholarly cast. he avoided making broad accusations against individuals; those searching for truth in paranormal research have found christopher s skeptical writings valuable for their careful research and thoughtful presentation. additional books on the paranormal by christopher include esp, seers& psychics (1970) and search for the soul (1979, a report on the continuing quest by psychics and scientists for evidence of life after death. christopher did much to popularize magic shows on television during the 1950s and demonstrated some amazing acts, including making an elephant vanish and catching a bullet fired from a rifle in his mouth. he also served as president of the american soc

fe after death. christopher did much to popularize magic shows on television during the 1950s and demonstrated some amazing acts, including making an elephant vanish and catching a bullet fired from a rifle in his mouth. he also served as president of the american society of magicians. he died in new york, june 17, 1984, after complications following surgery. sources: christopher, milbourne. esp, seers& psychics. new york: thomas y. crowell, 1970. houdini: the untold story. new york: thomas y. crowell, 1969. reprint, new york: pocket books, 1970. the illustrated history of magic. new york: thomas y. crowell, 1973. mediums, mystics and the occult. new york: thomas y. crowell, 1975. panorama of magic. new york: dover publications, 1962. christos experience a technique for inducing altered st

his own astral physics school and was ordained in the life science church, a church that ordained independent ministers by mail. he also began two call-in radio shows. tat was born in 1936 in pennsylvania and raised in a christian church. he was baptized in the evangelical united brethren church (now a part of the united methodist church) in 1946, but the heritage of his mother and grandmother as seers and healers asserted itself during his youth. he was the first male in the family to manifest such gifts. thus during his teen years he began a spiritual quest that led him to study the world s religious and spiritual traditions beginning with the various christian denominations and followed by the eastern religions and esoteric movements. when he was 33, he became a disciple of swami muktan

blement personel (1913. another contribution to the subject is in the projection of the astral body (1929) by sylvan j. muldoon and hereward carrington. according to this book special exercises are necessary to retain consciousness during projection. reportedly projection nearly always occurs in the dream state. muldoon claims that what is thought to be an aura, resting above sleepers and seen by seers, is in reality the etheric body, out of coincidence a few inches. as a rule, in normal persons, consciousness is lost before this phenomenon begins. the astral and physical bodies are joined by a cord that may be the silver cord in ecclesiastes (12:16. according to muldoon and others who claim to have seen it, this cord or cable, which is similar to a newborn s umbilical cord, is attached at

municate in a manner similar to that of krall s horses. between 1974 and 1975 two dogs, elke and belam, were given some 500 lessons by dorothy meyer in the berchtesgaden region of bavaria. the dogs were owned by hilde meilmaier, founder of a dog school. for an account of the impressive achievement of these dogs see maurice rowdon s 1978 book the talking dogs. sources: christopher, milbourne. esp, seers, and psychics. new york: thomas y. crowell, 1970. gaddis, vincent, and margaret gaddis. the strange world of animals and pets. cowles, 1970. reprint, new york: pocket books, 1971. kindermann, henny. lola; or, the thought and speech of animals. new york: e. p. dutton, 1923. krall, karl. denkende tiere. leipzig, 1912. maeterlinck, maurice. the unknown guest. london, 1914. reprint, new hyde par

ations appeared, the more descriptive term medium was used in place of witch. this term has similar problems in that it tends to identify the ob with modern spiritualist mediums who work at spirit contact put forth as a demonstration of an individual s conscious survival of death. as there was no belief in such survival in ancient israel, obs would not have functioned as mediums. they were simply seers working out of a different religious/cultural context. sources: brown, cheryl anne. no longer silent: first century jewish portraits of biblical women. louisville, ky: westminster/john knox press, 1992. sutphin, john e, jr. the bible and spirit communication. starkville, miss: metamental missions, 1971. wallis, e. w, and m. h. wallis. spiritualism and the bible. london: the authors, n.d. enf

were unable to perform. during his research of fake ministers operating as pentecostal healers, randi investigated several in whom he could find no evidence of deceit, even though he found their faith naive and personally unacceptable. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. christopher, milbourne. esp, seers, and psychics. new york: thomas y. crowell, 1970. houdini, harry. a magician among the spirits. new york: harper& brothers, 1924. reprinted as houdini, a magician among the spirits. new york: arno press, 1972. keene, m. lamar. the psychic mafia. new york: st. martin s press, 1976. price, harry, and eric j. dingwall. revelations of a spirit medium. london: kegan paul, trench, trubner, 1922. r

nd supernatural beliefs. mystical societies while the alchemist conducted rudimentary scientific research, they were gnostic mystics, as their writings testify. their work fits into the larger gnostic world whose exponents were rosicrucians and theosophists. among the more notable mystics was the shoemaker, jakob boehme, the son of peasants. during the thirty years war (1618.1648, many preachers, seers, and fanatics appeared, exhorting and prophesying. it is believed the condition of the country contributed towards producing the hallucination and hysteria. reportedly there are accounts of ecstatics absorbed in supernatural visions, such as anna fleischer of freiburg, and christiana poniatowitzsch, who traveled throughout bohemia and germany relating her visions and prophesing. at the end o


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

good job in helping them to uncover fraud and drive fakes from the arena of the genuine. the work of magicians and others within the spiritualist and psychic community in exposing fraud helps define the boundary of real psychic occurrences. it does not speak to the body of parapsychological research or to the experiences of hundreds of thousands of believers. sources: christopher, milbourne. esp, seers and psychics. new york: thomas y. crowell, 1970. houdini: the untold story. new york: thomas y. crowell, 1969. the illustrated history of magic. new york: thomas y. crowell, 1973. reprint, london: robert hale, 1975. dingwall, e. j. and harry price, eds. revelations of a spirit medium. london: kegan paul, 1925. doerflinger, william. the magic catalogue, a guide to the wonderful world of magic

ain established hegemony in the land, her officials frequently wrote home that the maori would never be conquered wholly. information of the parties sent out to attack them, the color of the boats and the hour when they would arrive, the number of the enemy, and all particulars essential to maori safety were invariably communicated to the tribes beforehand by their tohungas. the best prophets and seers among the maori were female. christian missionaries tried to account for the extraordinary powers they exhibited. for example, these women listened for the sound of the spirit voice, a common designation that occurred in their communion with the dead. skeptical observers suggested that the women who practiced such arts of sorcery, were really ventriloquists; yet this attempted explanation ra

lism at its birthplace. battle creek, mich: the author, 1898. the demonism of the ages, spirit obsessions so common in spiritism, oriental and occidental occultism. battle creek, mich: peebles medical institute, 1904. five journeys around the world: or, travels in the pacific islands, new zealand, australia, ceylon, india, egypt and other oriental countries. los angeles: peebles publishing, 1910. seers of the ages. 1869. reprint, chicago: progressive thinker, 1905. peebles, james m, helen densmore, and w. j. colville. reincarnation; or the doctrine of soul s successive embodiment. battle creek, mich: peebles medical institute, 1904. pegomancy a branch of hydromancy (divination by water, also associated with crystalomancy (also known as crystal gazing or scrying. interpretations were made b

g him or herself in the ecstatic condition. the druids were famous practitioners of the prophetic art, and some hint of their utterances may be still extant in the so-called prophecies of merlin. in america, as has been stated, prophetic utterance took practically the same forms as in europe and asia. captain jonathan carver, an early traveler in north america, cited a peculiar instance where the seers of a certain tribe stated that a famine would be ended by assistance being sent from another tribe at a certain hour on the following day. at the very moment mentioned by them, a canoe rounded a headland, bringing news of relief. a story was told in the atlantic monthly many years ago by a traveler among the plains tribes, who stated that an indian medicine-man had prophesied the coming of h

ther sources. hundreds of channeling books have been published in the past few decades, but the majority contain unspecified prophetic content. more often than not, the predictions are about millennial earth changes and a new era of spiritual transformation and peace. prophetic channeling by edgar cayce, kryon and elizabeth clare prophet are considered the most prominent. more traditional psychic seers such as jeanne dixon, ruth montgomery, gordon scallion, dannion brinkley and lori toye are in the forefront due to the lack of more particulars from channeled sources. today, mass market prophecy paperbacks are just a number of hodge-podge collections of bits and pieces from cayce, nostradamus, native american lore, etc. much analysis on prophecy is rare, but works by john white and tom kay

a variety of paranormal manifestations, such as luminous phenomena, aerial music, miraculous healing, speaking in tongues, and prophecy. from june 1688 to february 19, 1689, five to six hundred prophets emerged in france (in dauphiny and in the vivarez) as a result of the revocation of the edict of nantes by louis xiv and the consequent persecution of protestants. under its effect, eight thousand seers were counted in languedoc in the first year. there hardly was a house that did not have its inspired orators. even children prophesied in tongues unknown to them. heavenly music was heard day and night in the air, tongues of fire were observed and, in at least one case, the ordeal of the pyre was harmlessly undergone by the entranced leader claris. cavalier, roland, and marion, the organizer

s possess, used to be accompanied, in some cases, by a nerve storm and by a subsequent prostration. it must not be confused with the sight of apparitions, nor does it depend upon artificial aids, such as accompanied by the invocation of the oracles in classic times. samuel johnson took note of the phenomenon in his 1775 account of a journey to the western islands of scotland: the foresight of the seers is not always prescience. they are impressed with images, of which the event only shows them the meaning. he denied that to the second sight nothing is presented but phantoms of evil. good seems to have the same proportion in those visionary scenes as it obtains in real life. according to some old books (ranulf higden s polychronicon, 1482 and robert kirk s secret commonwealth of elves, faun

had begun. hahn wrote a detailed narrative of the events and signed it november 19, 1808. many years later the castle was destroyed by lightning, and among the ruins was found the coffinless skeleton of a man, his skull split open and a sword by his side. it was believed by some that kern may have been a powerful sensitive. sources: crowe, catherine. the night side of nature; or, ghosts and ghost seers. n.p, 1848. reprint, philadelphia: r. west, 1978. sleep a state of unconsciousness or partial consciousness in which, according to psychical belief, the human organism is being perpetually replenished with energy from an unseen world. hereward carrington, writing in your psychic powers and how to develop them (1920, notes: various theories have been advanced in the past to explain sleep, but


FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

e greeks speak of him as the logos, and also trismegistus. he was doubtless thinking of the passage on the creative word as the son of god in the pimander, and he adds that "trismegistus, who by some means or other searched into almost all truth, often described the excellence and the majesty of the word."3 indeed, lactantius regards hermes trismegistus as one of the most important of the gentile seers and prophets who foresaw the coming of christianity, because he spoke of the son of god and of the word. in three passages of the institutes he cites trismegistus with the sibyls as testifying to the coming of christ.4 lactantius nowhere says anything against hermes trismegistus. he is always the most ancient and all-wise writer, the tenor of whose works is agreeable to christianity and whos


FRATER TENEBROUS CULTS OF CTHULHU

essed by the authorities of most countries, and by all branches of organised religion. the mention of dee s name in connection with the necronomicon is interesting in that he was one of the few magical adepts of the past who can present us with practical evidence of communication with non-human entities. dr. john dee was the astrologer to queen elizabeth i, and worked with a number of scryers, or seers, the most talented of which was the irishman, sir edward kelly. through the use of a magic mirror of mayan origin, kelly made contact with certain spirits, who communicated through him a series of magical calls, or keys, in a language called enochian. this language has since been studied and analysed by many historians, who confirm that it is indeed an authentic and consistent idiom, without


FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

he widow and the lucifer spirit. therefore we shall trace hiram abiff to his next embodiment by that mark, and as evidence given by a party against his own interest is particularly valuable according to law, we call special attention to the following points gained from the catholic latin testament: in 1st samuel 19, king james version, naioth is spoken of as a place where a school of prophets and seers dwelt, samuel among others. naioth is the feminine plural of naja, a serpent, which we have already mentioned as being an egyptian word used in the bible. in the latin version the same place is spoken of as naim, and eusebius says it was located near endor, famous as the abode of the witch, through whose instrumentality saul spoke with samuel after the latter had passed on. but it is not to


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

limited. in short, this tremendous abstraction, cybele, ideae, mater, isiac controller of the zodiacs, whatever she may be, has her representative in the half-buried sphinx even to our own day, watching the stars although nearly swallowed up in the engulphing sands"[58 [58] phallicism, p. 25. from the time when the two religious elements began to separate in the minds of the people, the prophets, seers, and priestesses of the old religion, those who continued to worship the virgin and child, had prophesied that a mortal woman, a virgin, would, independently of the male principle, bring forth a child, the fulfilment of which prophecy would vindicate the ancient faith and forever settle the dispute relative to the superiority of the female in the office of reproduction. thus would the woman

he irish did not receive the "new religion" from greek missionaries; but when at the close of the cycle, a new solar deity, an avatar of vishnu or crishna was announced, and when missionaries from the east proclaimed the glad tidings of a risen savior, the irish people gladly accepted their teachings, not, however, as a new system, but as the fulfilment to them of the prophecy of the most ancient seers of the east, and as part and parcel of the religion of their forefathers. therefore when the devotees of the romish faith, probably about the close of the fifth century of the christian era, attempted to "convert" ireland, they found a religion differing from their own only in the fact that it was not subject to rome, and was free from the many corruptions and superstitions which through the


GILBERT AE WAITE A MAGICIAN OF MANY PARTS

the realities which underlie sense-delusions does not seem beyond the reach of theage,an acquaintancewiththis method will destroy the philosophy of the materialist; it will realisespiritual aspirations and the hopesofa larger life. vii while the existence of a supreme intelligenceis being relegatedto the rank of superstitions, that process is in courseofconstruction, by which the god-illuminated. seers ofold255plato, plotinus, ammonius, bonaventura, eckart,tauler,vaughan, theresa, saint-martin, and jacobbohme-e-accomplishedan individual reversion to the fontal sourceofsouls, and entered into an ecstatic communionwiththe universal consciousness. viii in view of these facts, in view of the actual discoveries which have been made in the domain of psychology by various circles of investigation

y the application of the arcane instruments which were known to the mystics, and the gulf between actuality and poetry can be bridged by their means. xiasociety, brotherhood, or club, is in course of formation for the diffusion of the scientific andphilosophicaldoctrines of the light and the interior religion of the light, as they have been expounded by the children of the light,whoare the mystic seers of old, and for the exerciseofthe spiritual methods of perfection on the transcendental plane.thenumberofpostulants or members which the existing circle is at present prepared to receive isofnecessity limited. and earnest seekers after the interior knowledge of the soul, men and women of culture, intuition, and nature will alone be eligible.xiiit is designed in the first instance to take pos


GILBERT THE SORCERER AND HIS APPRENTICE

till itwas taught from the east..or about karma. according to the hermetic doctrine, there are always certain personsspecially.illuminated,to whom special revela255 tions are.given, these individuals not being connected with any school..theroman church accepts this fully, as it is bound to do; and it is to be hoped that protestants ere long will also doso,for it is certainly a fact that there are seers and prophets among us still. here there is a special danger, however, viz, that divine. revelation may be given to the prophet, but unless he. is perfectly selfless, and casts his personality aside altogether, he will not be able to give out the teachings he has received in all their purity. such teaching was the foundationofdr. anna kingsford's book theperfectway,but. it is coloured, and la

yis,that the knowledge of the laws governing this tendencyofhistory to. repeat itself were divinely revealed. to mankind, and handed down through successions of initiates, through oscult colleges, and. that therein lay' the secret wisdom of the initiates in the mysteriesofraces; to usitmatters littlewhichof these,trueone-analytical or synthetical, it. mattersnotmuch; but, at allwe findthatthe old seers and initiates hadthetheory very strongly developed and very cleatlymarked out, and they fixed upon certain marks ini the heavens as agreatclock whereon these vast cycles adctperiods of time might-be registered; and this dock.wasthll.tbandof constellations roundthewhich wenowcall the zodiac; and for the hands upon it were the .seven planets movinground;and never, or. perhaps only at almost in


GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

tic philosopher with whether valis was a benevolent, if machine-like deity of a sort, or an insane extraterrestrial supercomputer. throughout recorded history, and, from the evidence of primitive objects and works of art, for aeons before, certain humans have had the capacity to tune into or channel various of these higher intelligences with varying degrees of accuracy. these humans have been our seers, oracles and prophets. it appears, in fact, that much of the source-material of all religions comes from such channelings, including, arguably, the book of revelation, the book of mormon, and the book of the law. concurrently, and not coincidentally, the two great initiatory bodies, or orders have been generated and regenerated throughout history. the so-called great white brotherhood, when


GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

rd, before it receives human bodies, a live horse is buried, and this is what becomes the walking dead-horse (thiele 1, 137; originally it was no other than the deathgoddess riding round. arnkiel quotes 1, 55 the schleswig superstition, that in time of plague die hell 2 rides about on a three-legged horse) destroying men; if at such a time the dogs bark and howl in the night (for dogs are spirit- seers, they say hell is at the dogs; when the plague ceases( hell is driven away; if a man on the brink of death recovers, he has come 1* the moon shines bright, the dead ride fast, burger s life p. 37. wh. 2, 20. t maantje schijnt zo hel, mijn paardtjes lope zo snel, kinderm. 3, 77. manan skiner, dodman rider, sv. vis. 1, liii. and even in the edda: rida menn dauffir, sam. 166b. 167a. norw. manen


HAMIL THE ROSICRUCIAN SEER

ntion remains unsullied 'thesociety here alluded to by the c. a. is'theassociation of the friends of progress at cincinnatti, ohio' who are the authors of the pamphlet you kindly favoured me with. i have therefore drafted out a letter which i intend to address to them on the subject, and which, when complete, i will do myself the pleasure of sending for your perusal. if either of your mediums are seers,ishall be most happy to lend you my large crystal, which--did me the honour. to present me with, and also to obtain the promise of your guardian spirit to appear therein, and to respond to your questions, should your medium possess the requisite faculty; at the same time furnishing you with the necessary instructions for its use. withmyand my young friend's best regards,iam, dear sir, yours

.1possiblyj.o. chevallier, author ofexperienceinspiritualismbyalatememberofmr.home'satheneum(london,1867).he gave evidence to the special committee on spiritualism of the london dialectical society in1869.2.james burns, spiritualist publisher. secretary, progressive spiritualism,1867.publishedhumannature(1867,in opposition totherosicrucianseerused would very seriously affect them--even with good 'seers' i would not advise you to buy it (of course this is confidential. my two factitious crystals are made of powdered rock crystal with brass, the late earl stanhope' gavemrslater" the optician 4gns. each for them.theywere made expressly for me, but tho' great lenses they are by no means comparable to the realarticle-myothers are rock crystals. you seedrdee'sand a magnificent crystal from japan


HELENA BLAVATSKY THE KEY TO THEOSOPHY

ed theurgy at first, but were finally reconciled to it through iamblichus, who wrote a work to that effect entitled de mysteriis, under the name of his own master, a famous egyptian priest called abammon. ammonius saccas was the son of christian parents, and, having been repelled by dogmatic spiritualistic christianity from his childhood, became a neo-platonist, and like j. bo hme and other great seers and mystics, is said to have had divine wisdom revealed to him in dreams and visions. hence his name of theodidaktos. he resolved to reconcile every system of religion, and by demonstrating their identical origin to establish one universal creed based on ethics. his life was so blameless and pure, his learning so profound and vast, that several church fathers were his secret disciples. cleme

ral law of the tradition of the sacred science. there are mystics who have made great discoveries in chemistry and physical sciences, almost bordering on alchemy and occultism; others who, by the sole aid of their genius, have rediscovered portions, if not the whole, of the lost alphabets of the "mystery language" and are, therefore, able to read correctly hebrew scrolls; others still, who, being seers, have caught wonderful glimpses of the hidden secrets of nature. but all these are specialists. one is a theoretical inventor, another a hebrew, i.e, a sectarian cabalist, a third a swedenborg of modern times, denying all and everything outside of his own particular science or religion. not one of them can boast of having produced a universal or even a national benefit thereby, not even to h

the sun of truth. it was formed to assist in showing to men that such a thing as theosophy exists, and to help them to ascend towards it by studying and assimilating its eternal verities. q. i thought you said you had no tenets or doctrines of your own? a. no more we have. the society has no wisdom of its own to support or teach. it is simply the storehouse of all the truths uttered by the great seers, initiates, and prophets of historic and even prehistoric ages; at least, as many as it can get. therefore, it is merely the channel through which more or less of truth, found in the accumulated utterances of humanity's great teachers, is poured out into the world. q. but is such truth unreachable outside of the society? does not every church claim the same? a. not at all. the undeniable exi

ings even on this our plane, including in it all our planets. how much more different then must be external nature in other solar systems, and how foolish is it to judge of other stars and worlds and human beings by our own, as physical science does! q. but what are your data for this assertion? a. what science in general will never accept as proof-the cumulative testimony of an endless series of seers who have testified to this fact. their spiritual visions, real explorations by, and through, physical and spiritual senses untrammeled by blind flesh, were systematically checked and compared one with the other, and their nature sifted. all that was not corroborated by unanimous and collective experience was rejected, while that only was recorded as established truth which, in various ages

re reward of his own enemy and a future punishment for himself. the unfailing regulator affects in each incarnation the quality of its successor; and the sum of the merit or demerit in preceding ones determines it. q. are we then to infer a man's past from his present? a. only so far as to believe that his present life is what it justly should be, to atone for the sins of the past life. of course-seers and great adepts excepted-we cannot as average mortals know what those sins were. from our paucity of data, it is impossible for us even to determine what an old man's youth must have been; neither can we, for like reasons, draw final conclusions merely from what we see in the life of some man, as to what his past life may have been -ooo- what is karma? q. but what is karma? a. as i have sai

for all, it is obvious that he will be made to atone for all sufferings which he has caused, just as he will reap in joy and gladness the fruits of all the happiness and harmony he had helped to produce. i can do no better than quote for your benefit certain passages from books and articles written by our theosophists-those who have a correct idea of karma. q. i wish you would, as your literature seers to be very sparing on this subject? a. because it is the most difficult of all our tenets. some short time ago there appeared the following objection from a christian pen: granting that the teaching in regard to theosophy is correct, and that "man must be his own savior, must overcome self and conquer the evil that is in his dual nature, to obtain the emancipation of his soul" what is man to

entional religions? a. as it differs on almost all the other points, so it differs on this one. what you call "faith" and that which is blind faith, in reality, and with regard to the dogmas of the christian religions, becomes with us "knowledge" the logical sequence of things we know, about facts in nature. your doctrines are based upon interpretation, therefore, upon the secondhand testimony of seers; ours upon the invariable and unvarying testimony of seers. the ordinary christian theology, for instance, holds that man is a creature of god, of three component parts-body, soul, and spirit-all essential to his integrity, and all, either in the gross form of physical earthly existence or in the etherealized form of post-resurrection experience, needed to so constitute him forever, each man

whether innate or acquired by occult training-to hear things at whatever distance. clairvoyance a faculty of seeing with the inner eye or spiritual sight. as now used, it is a loose and flippant term, embracing under its meaning both a happy guess due to natural shrewdness or intuition, and also that faculty which was so remarkably exercised by jacob b hme and swedenborg. yet even these two great seers, since they could never rise superior to the general spirit of the jewish bible and sectarian teachings, have sadly confused what they saw, and fallen far short of true clairvoyance. clemens alexandrinus a church father and voluminous writer, who had been a neo-platonist and a disciple of ammonius saccas. he was one of the few christian philosophers between the second and third centuries of

ls by speaking of the alexandrians as theurgists and unclean prophets. but the alexandrian believers in thaumaturgy were not regarded as sinners and impostors when orthodox jews were at the head of such schools of "hazim" there were colleges for teaching prophecy and occult sciences. samuel was the chief of such a college at ramah; elisha, at jericho. hillel had a regular academy for prophets and seers; and it is hillel, a pupil of the babylonian college, who was the founder of the sect of the pharisees and the great orthodox rabbis. cycle (gr. kuklos) the ancients divided time into endless cycles, wheels within wheels, all such periods being of various durations, and each marking the beginning or end of some event either cosmic, mundane, physical, or metaphysical. there were cycles of onl


ISIS UNVEILED

that on their way back from rome he had lost the box of reucs. dreading the wrath of his master, he had procured a similar box "which he hod filled with the small bones ol dogs and cats; but seeing how the prince was deceived, he preferred confessing bis guilt to such blasphemous tricks. tlie prince said nothing, but continued for some time testing not the rehcs, hut his confessor and the vision-seers. their mock raptiu'es made him discover so thoroughly the gross imposi- tions of the monks and nuns that he joined the reformed church. this is history. bayle^ shows that when the roman church is no longer able to deny that there have been false rehcs, she resorts to sophist- ry, and replies that if false relics have wrought miracles it is" because of the good intentions of the believers, wh

ai catholic saints are, in any one particular instance, better or more trustworthy than the average visions and prophecies of our modem 'mediums' the visions of andrew jackson davis however our critics may sneer at them^ are by long odds more philosophical and more com- patible with modem science than the augustinian speculations. when- ever the visions of swedenborg, the greatest among the modem seers, run astray from philosophy and scientific truth, it is when they most near- ly run parallel witii theology. nor are these visions any more useless to either science or humanity than those of the great orthodox saints. in the life of st. bernard it is narrated that as he was once in church, upon a christmas eve, he prayed that the very hour in which christ was bom might be revealed to him; a

eezed the marrow out of historical records and their own br^ns, in the useless search, would at least have had something for which to thank tiie saint. as it is, we are hopelessly left to infer that most of the beatific and divine visions of th^ gtdden legend, and those to be found in the more complete biographies of the most important 'saints' as well as most of the visions of our own persecuted seers and seeresses, were produced by ignorant and undeveloped 'spirits' passionately fond of personating great hbtorical characters. we are quite ready to agree with the chev- alier des mousseaux, and other unrelenting persecutors of magic and spiritualism in the name of the church, that modem spirits are often 'lying spirits; that they are ever on hand to humor the respective hobbies of the pers

ron baubo whose rather eccentric method of (insolation was immortalized in the minor mys- teries is explained by impartial mystagogues quite naturally. ceres- demeter and her earthly wanderings in search of her daughter are the abegorized descriptions of one of the most metaphysico-psychological subjects ever treated of by human mind. it is a mask for the transcend- ent narrative of the initiated seers; the celestial vision of the freed soul of the initiate of the last hour describing the process by which the soul that has not yet been incarnated descends for the first time into matter "blessed is be who, having seen those common concerns of the under- world, knows both the end of life and its divine origin from jupiter" says pindar* taylor shows, on the authority of more than one initiate


JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

appearance in the banshee, or the speaker, or exponent, of fate. the white lady of berlin is supposed to be seen by some person in the palace before any pre-eminent disaster supervenes, occurring to a member of the royal house. the glimpses of this white lady are only momentary and delusive, so vague, indeed, as to be readily contradicted or explained away (perhaps willingly) even by the supposed seers themselves. it is also a fact not a little curious, when we come to consider it by the side-glance, as it were, that the colour white (the english unfortunate colour, besides being that of the white rose and of whitehall, is that white of the unlucky stuarts, whose history through centuries, both in scotland and in england, was but one long catalogue of mishaps, woes, and disasters. prince c


K AMBER THE BASICS OF MAGICK

h magick. alchemy also has much in common with magick. it's heritage comes from the middle ages. alchemy fathered chemistry and the physical sciences. but the avowed purpose of alchemy, turning lead into gold, is too limiting to be called magick. sometimes the goal of alchemy is interpreted in another way, as the transformation of man into a spiritual being. then there are the numerous modern day seers or 'pychics, as they like to be called, who operate within their own somewhat unique systems. although many of these people are deluded frauds, some are very powerful occultists indeed. of course, everything i have said here is a generalization. magick, witchcraft, alchemy, or any occult field are complex subjects. suffice it to say that magick the basics of magick get any book for free on:


KETAB E SIYAH

eaven and transmit that reply that you gave to me" having thus spoken, with a thunderclap, proud raphael vanished into the wind, disappearing from sight as though he had never been, fading as quickly as a dream in waking, giving yet further cause for woman and man to doubt the intelligence of their sight. by their portents and auguries, perceiving 172 all that passed within the valley, the shedim seers took good note of the movements made by raphael against our plan. some few spies and scouts made report confirming the less ordinary intelligences of the wizards that saw what passed with ethereal eyes. all that had passed between the nephilim and raphael, what guile and deceit he had used to win their fealty for his king became apparent to me as i worked new devices by which to win from the

upon rainbow wings above the towers, eluding every eye that strained to perceive the invader's host cast up a great column of dust from the desert whether in the east or west. then, descending, i went unseen by the streets, paved with carved stone and broad that six chariots could pass abreast. filled with merchants and musicians were those roads, acrobats danced and for some piece of silver the seers would tell you of tomorrow's promise though they told nor saw what came and, by merciful blindness, were spared that knowledge that weighed heavy on my heart. at the city's centre rose high the ziggurat upon the pinnacle of which was built the temple were libations were poured out to flow through soil and stone to the founts of chadel. with the borrowed light of the sun shone the gilded dome

m and, doing so, would surely defeat them. for this reason have i sought you out, utanapishtim, august king and lord, god amongst men and greatest of the nephilim. you alone have that strength and wisdom by which the elohim's design might be opposed. you must prepare your fleet, equipping them with provision for a lengthy voyage, and, going with those most worthy of your realm, the wisest of your seers and the greatest of your knights those whose swords fall like thunder on the field and carve a ruddy signature upon the ranks of enemy, fleeing not the chariot's charge nor flinching from the escalade against walls of stone. the elohim shall most surely come against when all land has been devoured by the sea and cast you to the abysmal deeps if they were able to. yet i and my shedim shall st

nd strong though my children were they were but few against so great a foe and could hope not to stand against the elohim. yet but for an instant did fear seize their hearts for of the nephilim these were the best and feared no travail of torment. now, like the trumpets' blare, rang out the voice of the king, shurupuk's great lord, utanapishtim, and awoke from terror's sleep his brave knights and seers to action and cast weakness from their limbs "enough, no time is their for despair though if ever was it due it is due well now. now we must act against the foe. magicians of shurupuk, to assail the ships they have opened in the veil of storms a portal by which to pass from heaven to earth. beat, beat your magyar drums and close upon them the thunderous gates and cast against them with doubl


MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ext. p. 3 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 year

of spirit is sown in the womb of matter, and by an immaculate (pure) conception the progeny is brought into being. is not this the true mystery of the madonna holding the holy babe in her arms? who dares to say that such symbolism is improper? the mystery of life is the supreme mystery, revealed in all of its divine dignity and glorified as nature's per feet achievement by the initiated sages and seers of all ages. the prudery of today, however, declares this same mystery to be unfit for the consideration of holyminded people. contrary to the dictates of reason, a standard has been established which affirms that innocence bred of ignorance is more to be desired than virtue born of knowledge. eventually, however, man will learn that he need never be ashamed of truth. until he does learn thi

they were considered as being dead or lost. the earthly body of alchemy is chemistry, for chemists do not realize that half of the book of torah is forever concealed behind the veil of isis (see the tarot, and that so long as they study only material elements they can at best discover but half of the mystery. astrology has crystallized into astronomy, whose votaries ridicule the dreams of ancient seers and sages, deriding their symbols as meaningless products of superstition. nevertheless, the intelligentsia of the modern world can never pass behind the veil which divides the seen from the unseen except in the way appointed--the mysteries. what is life? what is intelligence? what is force? these are the problems to the solution of which the ancients consecrated their temples of learning. w

ndividual who, unknown and unsuspected, mingles with mankind and who, according to tradition, has his favorite seat upon the roof of the caaba. j. p. brown, in the dervishes, gives a description of these "master souls" freemasonry's priceless heritage the sanctum sanctorum of freemasonry is ornamented with the gnostic jewels of a thousand ages; its rituals ring with the divinely inspired words of seers and sages. a hundred religious have brought their gifts of wisdom to its altar; arts and sciences unnumbered have contributed to its symbolism. freemasonry is a world-wide university, teaching the liberal arts and sciences of the soul to all who will hearken to its words. its chairs are seats of learning and its pillars uphold an arch of universal education. its trestleboards are inscribed w


MORALS AND DOGMA

d, sanction no departure from it in practice, on any ground of expediency. it is the master's word. yield it up neither to flattery nor force! let no defeat or persecution rob you of it! believe that he who once blundered in statesmanship will blunder again; that such blunders are as fatal as crimes; and that political near-sightedness does not improve by age. there are always more impostors than seers among public men, more false prophets than true ones, more prophets of baal than of jehovah; and jerusalem is always in danger from the assyrians. sallust said that after a state has been corrupted by luxury and idleness, it may by its mere greatness bear up under the burden of its vices. but even while he wrote, rome, of which he spoke, had played out her masquerade of freedom. other causes

to a few men, in the infancy of mankind, to monopolize inspiration, and bar god out of the soul. we are not born in the dotage and decay of the world. the stars are beautiful as in their prime; the most ancient heavens are fresh and strong. god is still everywhere in nature. wherever a heart beats with love, wherever faith and reason utter their oracles, there is god, as formerly in the hearts of seers and prophets. no soil on earth is so holy as the good man's heart; nothing is so full of god. this inspiration is not given to the learned alone, not alone to the great and wise, but to every faithful child of god. certain as the open eye drinks in the light, do the pure in heart see god; and he who lives truly, feels him as a presence within the soul. the conscience is the very voice of dei

en for some years admitted to the former before he could receive the latter, which were but a preparation for them, the vestibule of the temple, of which those of eleusis were the sanctuary. there, in the lesser mysteries, they were prepared to receive the holy truths taught in the greater. the initiates in the lesser were called simply _mystes, or initiates; but those in the greater _epoptes, or seers. an ancient poet says that the former were an imperfect shadow of the latter, as sleep is of death. after admission to the former, the initiate was taught lessons of morality, and the rudiments of the sacred science, the most sublime and secret part of which was reserved for the epopt, who saw the truth in its nakedness, while the mystes only viewed it through a veil and under emblems fitter

astray the nations, and god at last urges the world on toward believing reason and reasonable beliefs. we have had prophets enough without philosophy, and philosophers without religion; the blind believers and the skeptics resemble each other, and are as far the one as the other from the eternal salvation. in the chaos of universal doubt and of the conflicts of reason and faith, the great men and seers have been but infirm and morbid artists, seeking the beau-ideal at the risk and peril of their reason and life. living only in the hope to be crowned, they are the first to do what pythagoras in so touching a manner prohibits in his admirable symbols; they rend crowns, and tread them under foot. light is the equilibrium of shadow and lucidity. movement is the equilibrium of inertia and activ


MOTTA MARCELO THE COMMENTARIES OF AL

gher head centers, visudhi, ajna and sahashara (see liber v; instead, it disperses itself in a reflex, confused, indirected activity of the intermediary centers. in the trained initiate, the lower cakkrams function entirely under the control of the head centers. initiates are therefore frequently considered by "mediums" and "clairvoyants"to be "cold; or "pitiless, or without compassion. imperfect seers call the initiate's aura "black; being unable to perceive the radiation of the higher centers (see al i, 16-18, 21,27, 28,29, 60; ii, 6, 14,23, 50-53; iii, 19-20, 22, 38,44-45,49, 74, 75) the "black brothers; on the other hand seem to them to "radiate sunlight. the prana in them never rises to the higher centers at all, and its rate of vibration is low enough to be "seen of the unseeing. the

lion of them died without mercy. then they stopped asking god for mercy and took matters in their own hands. they are back in palestine. as "promised lands" go, it is no treat. but using their heads and their hands, they are raising flowers in the desert. still, old-line rabbins will hardly recognise the messiah. that is quite all right, gentlemen; we don't need you; but you need us. and the true seers, the true poets, the true thinkers among you are waking up. thelemites are of all cultures and of all races. your young men and young women are beginning to sing new songs. if you don't believe me, read the end of "gideon, that beautiful play by paddy chayefski. we come at last to the motive why the stele 666 shall be called by the outcast and the unfit-the abomination of desolation "because


NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

amiens. starting at the end of the thirteenth century, the virgin began appearing at the top of the tree, holding the infant jesus in her arms. she is the rose, the flower that blossoms at the tip of the stem. how illuminating and eloquent hiram's legend becomes when placed alongside christ's ascension, which was so often celebrated by stone sculptors, masons, and carpenters. all the prophets and seers of israel, all those heralds of christ, all those figures who gravitated around the scriptures and the apocrypha and oral tradition or the books of legends such as jacques de voragine's golden legend, comestor's historia scholastica, and vincent de beauvais's speculum historiale [mirror of history) all of these were common figures to the people of the middle ages. each year at christmas or o


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

can attain to see all, and therefore to know all. there is no void in nature: all is peopled. there is no true death in nature: all is alive. seest thou that star? asked napoleon of cardinal fesch. no, sire. i see it, said the emperor, and he most certainly did. when great men are accused of superstition, it is because they behold what remains unseen by the crowd. men of genius differ from simple seers by their faculty of communicating sensibly to others that which they themselves perceive, and of making themselves believed by the force of enthusiasm and sympathy. such persons are the media of the divine word. let us now specify the manner in which visions operate. all forms correspond to ideas, and there is no idea which has not its proper and peculiar form. the primordial light, which is

iately. thus, by means of the pentagram, spirits can be forced to appear in vision, whether in the waking or sleeping state, by themselves leading before our diaphane their reflection, which exists in the astral light, if they have lived, or a reflection analogous to their spiritual logos if they have not lived on earth. this explains all visions, and accounts for the dead invariably appearing to seers, either such as they were upon earth, or such as they are in the grave, never as they subsist in a condition which escapes the perceptions of our actual organism. pregnant women are influenced more than others by the astral light, which concurs in the formation of the child, and offers them incessant reminiscences of the forms that abound therein. this explains how it is that women of the hi

d its initiative, should the child eventually come to be a true man and to isolate himself by strength of will from fatal influences and from the chain of destiny. it will be seen that we do not allow too much to astrology, but so much as we leave it is indubitable: it is the scientific and magical calculus of probabilities. astrology is as ancient as astronomy, and indeed it is more ancient; all seers of lucid antiquity have accorded it their fullest confidence; and it is not for us to condemn and reject lightly anything which comes before us encompassed and supported by such imposing authorities. long and patient observations, conclusive comparisons, frequently repeated experiments, must have led the old sages to their decisions, and to refute them the same labour must be undertaken from


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

on her anticipating marriage. it may not come to that in the end, but she will not lay the blame on you, because she would be giving up the opportunity for another illusion: on the contrary, she will return diligently to consult you. we have said that the astral light is the great book of divinations; the faculty of reading therein is either natural or acquired, and there are hence two classes of seers, the instinctive and the initiated. this is why children, uneducated people, shepherds, even idiots, have more aptitude for natural divination than scholars and thinkers. the simple herd-boy david was a prophet even as solomon, king of kabalists and magi. the perceptions of instinct are often as certain as those of science; those who are least clairvoyant in the astral light are those who re

le's wings: the heart of a man was given it. the second beast, emblem of the northern conquerors, who reigned by iron during the second age, was like unto a bear; it had three rows of sharp teeth, images of three great conquering families, and they said unto it: arise, devour much flesh. after the apparition of the fourth beast, there were thrones raised up, and the ancient of days, the christ of seers, the lamb of the first age, was manifested. his garment was of dazzling whiteness, his head radiant; his throne, whence came forth living flames, was borne upon burning wheels; a flame of swift fire shone in his countenance; legions of angels or stars sparkled round him. the tribunal was held, the allegorical books were opened. the new christ came with the clouds of heaven and stood before t

ght, truth, lamb, the wise correspondence so clearly expressed by the primitive logos becomes effaced and disappears, and, by simple translation, the lamb and the sun become allegorical beings, symbols. remark, in effect, that the word allegory itself signifies in celtic definition, change of discourse, translation. the observation just made applies exactly to all barbarian cosmogonical language. seers made use of the same inspired radical to express nourishment and instruction. is not the science of truth the nourishment of the soul? thus, the scroll of papyrus, or the book, eaten by the prophet ezekiel; the little volume which the angel gave as food to the author of the apocalypse; the festivities of the magical palace of asgard, to which gangler was invited by har the sublime; the mirac

estitute of the most simple elementary notions; let him say, for example, that the earth revolves and that it is shaped like an egg: what resource has the barbarian who hears him except to believe? is it not plain that every proposition of this nature becomes for him a dogma from on high, an article of faith? and is not the veil of a wise allegory sufficient to make it a mythos? in the schools of seers the terrestrial globe was represented by an egg of pasteboard or painted wood, and when young children were asked, ewhat is this egg? f they answered, eit is the earth. f those older children, the barbarians, hearing this, repeated, after the little children of the seers: ethe world is an egg. f but the book of hermes 145 they understood thereby the physical, material world, while the seers


ROBERT KIRK WALKER BETWEEN WORLDS

read by no less a person than samuel pepys, who was at that time the spy-master for king charles ii, and very influential in the http//www.dreampower.com/kirk_wbw/pg_vi.htm (4 of 6 [10/9/2001 12:32:27 am] robert kirk- walker between worlds(pages vi-xiv) rebuilding of the royal navy and establishing new scientific research.[6] pepys had already investigated, at some risk to himself certain spanish seers and sorcerers, who were renowned for seeing at a distance. it seems that the second sight, in britain as well as spain, was taken seriously enough to merit its assessment as a military weapon- modern studies along similar lines have been carried out by both the usa and the ussr, and there has long been an unconfirmed rumor that britain has a well-established 'esoteric' research group under g

e the ancestors of the people of the land. a curious tale is related of attempts to bring about kirk's return, and the historical kirk (now the otherworld kirk) is associated with a fairy hill which may still be visited. thus we have the paradoxical situation where an historical person becomes part of an enduring magical tradition. kirk is perhaps the last known representative of those mysterious seers who vanished into other worlds: we may include the historical thomas rhymer (thirteenth century, the legendary tam lin, and the major figure of merlin in this same tradition. the validity of kirk as a priest and literary figure puts a new emphasis upon the power of tradition, which is so often represented in modern thought as being merely the survival of oddments from the past. http//www.dre

e of another world. kirk saw this world as being close to our own, and not in any way counter to religion or to rational thought. he argued from a metaphysical standpoint, but regarded his concepts as reaching right through into manifestation, into personal and collective experience. he preface xiv frequently emphasized the presence of a fragmentary but coherent world-view held by both the gaelic seers and the inhabitants of that secret commonwealth which they perceived. the reality of this otherworld or dimension was accepted by the celts, and indeed by kirk himself. a re-evaluation of kirk, based upon his own comments and perceptions in addition to related individual items of folklore or belief, is long overdue. when we approach his work in this manner, we find it in keeping with the per

copies which had been circulated in london, initially to people whom kirk had met during one of his visits as translator of the bible into gaelic. in 1684 pepys, a member of the royal society which investigated and promoted scientific advances, of which boyle was also a member, had traveled to spain. among other activities, he made a thorough investigation of the saludadors of seville. these were seers who had a widespread reputation of being able to prophecy, perform cures, and see at a distance. he also investigated the mal de ojo or evil eye, and concluded and reported that it was all fraud.[3] it seems likely that pepys' interest in the seers was in the context of his powerful role in rebuilding the royal navy- did the spaniards have people who could spy upon the english at a distance?

sically transfer to the fairy or underworld. 6. the subterranean people are linked to the land, each region having its counterpart in the underworld. thus they are, in one respect, the genii loci of the ancient world. 7. the spirits of the dead and of ancestors are also found in this underworld, though they are often distinct from the fairy race themselves. 8. both the subterranean people and the seers who perceive them retain fragments of ancient religious and philosophical tradition, often at variance with the religious and scientific viewpoints of the day. introduction 13 9. there are spiritual or psychic healers in the human world who work through methods laid down by tradition, often using corrupted prayers and incantations to accompany their healing ceremonies. these are of a differe

them retain fragments of ancient religious and philosophical tradition, often at variance with the religious and scientific viewpoints of the day. introduction 13 9. there are spiritual or psychic healers in the human world who work through methods laid down by tradition, often using corrupted prayers and incantations to accompany their healing ceremonies. these are of a different category to the seers, and do not seem to receive aid from the subterranean or underworld the aim of the commentary although the secret commonwealth is only a short book, making a detailed and properly cross-referred commentary upon kirk's thesis would be a monumental task, fit to occupy the work of a polymath scholar, or perhaps a number of scholars from varied disciplines such as folklore, mythology, celtic stu

this important area of study adequately, we would need to add an anthropologist to our group of experts, so in introduction 15 the present book these connections are touched upon not as examples of anthropological material, but only in the senses where they merge with the esoteric or perennial wisdomtraditions expressed in so many different forms through the centuries. in other words, the gaelic seers had initiatory techniques sometimes similar to those of the siberian shamans, though there is no suggestion that one derives in any way from the other. they rise from properties and qualities of human consciousness, particularly in relationship to the environment, a subject which kirk himself discusses in several places. modernizing the original text in presenting this new edition of robert

arable land] was still wood or forest. they remove to other lodgings at the beginning of each quarter of the year, so traversing until doomsday, being impatient of staying in one place, and finding some ease by sojourning and changing habitations, their chameleon-like [that is, changeable of colour] bodies swim in the air, near to the earth with bags and baggage. and at such revolutions of time, seers or men of the second sight females being but the secret commonwealth 23 seldom so qualified, have very terrifying encounters with them, even on highways. therefore [seers] usually shun to travel abroad at these four seasons of the year, and thereby have made it a custom to this day among the scottish-irish [gaelic speaking highlanders, to keep church duly every first sunday of the quarter, t

until seven sons be born and decreases by the same degrees afterwards, proceeds only from the sanative [that is, curative] balsam of their healthy constitutions. virtue goes out from them by spirituous effluxes into the patient, and their vigorous healthy spirits affecting the sick [just] as usually the unhealthy fumes of the sick infect the sound or whole [that is, healthy. 13. the minor sort of seers prognosticate many future events, only for the space of a month [ahead, from the shoulder-bone of a sheep, on which a knife never came, for as has been said before (see page 26 above (and the nazarets of old had something of it, iron hinders all the operations of those that travail [that is, work] in the intrigues of those hidden [fairy] dominions. this science [of using a shoulder-blade] is

, or appearing at a distance from her, if they enjoy not one another. if they see the species of any person who is sick to death they see them covered over with the shrouding sheet. these general [instances] i had verified to me by such of them as did see and were esteemed honest and sober by all the neighbourhood, for i enquired after such for my information. and because there were more of these seers in the isles of lewis, harris, and uist than in any other place, i did entreat sir james macdonald, who is now dead, sir normand macleud, and mr daniel morrison, a very honest parson, who are [all] still alive, to make enquiry into this uncouth sight and to acquaint me therewith, which they did, and all found an agreement in these general [instances, and informed me of many [other] instances


RUBY TABLET OF SET

st: i experience the understanding and compassion that beats within the temple's naos, your heart and am again in the presence of maat. i view the magnificence of the black flame of set that dwells within you, transforming the temple in man and perfecting self through being. and do rejoice, for it is good! may you flourish and continue to xeper. thoth ode to bast from the metaphysic ages from the seers and from the mages, comes a faintly whispered, long forgotten law, that although i do not fear still i cannot draw near, that my hand might touch the velvet of your paw. now what gods i have debated and how many evils sated, to behold your emerald eyes agleaming with your spite? your pelt is dank and fetid and your breath is more mephetic, while your fangs are diamond sharp and just as brigh


SALMANRUSHDIE THESATANICVERSES

nsfer ceases, the dance also ends. the great man makes a face and lets the tent-flap fall. jahilia has been built in a series of rough circles, its houses spreading outwards from the house of the black stone, approximately in order of wealth and rank. abu simbel's palace is in the first circle, the innermost ring; he makes his way down one of the rambling, windy radial roads, past the city's many seers who, in return for pilgrim money, are chirping, cooing, hissing, possessed variously by djinnis of birds, beasts, snakes. a sorceress, failing for a moment to look up, squats in his path "want to capture a girlic's heart, my dear? want an enemy under your thumb? try me out; try my little knots" and raises, dangles a knotty rope, ensnarer of human lives- but, seeing now to whom she speaks, le


SATANIC BIBLE

. i had already met people in the limelight of the occult business; in fact, jeane dixon was my landlady and i had a chance to write about her before ruth montgomery did. but i had considered all the occultists phonies, hypocrites, or quacks, and i would never spend five minutes writing about their various forms of hocus-pocus. all the occultists i had met or heard of were white-lighters: alleged seers, prophesiers, and witches wrapping their supposedly mystic powers around god-based, spiritual communication. lavey, seeming to laugh at them if not spit on them in contempt, emerged from between the lines of newspaper stories as a black magician basing his work on the dark side of nature and the carnal side of humanity. there seemed to be nothing spiritual about his "church. as i listened to


SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ense 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 historian

rumi. san francisco, ca: harpersanfrancisco, 2002. salam, muhammad nur abdus. rumi: stories for young adults. chicago, il: kazi publications, 2000. web sites about mawlana jalaluddin rumi. dar al masnavi. http//www.dar-almasnavi. org/about-rumi.html (accessed on june 2, 2006. life of rumi. http//www.khamush.com/life.html (accessed on june 2, 2006. rumi. ode 911. translated by coleman banks. poet seers. http/ www.poetseers.org/the_poetseers/rumi/odes_of_rumi/7 (accessed on june 2, 2006. jala l ad-d n ar-ru m world religions: biographies 185 this page intentionally left blank jesus christ born: c. 6 bce bethlehem, judea died: c. 30 ce jerusalem, judea religious leader father, forgive them; for they know not what they do. jesus christ, originally known as jesus of nazareth, is the founder of

rence usa, 2005. 324 world religions: biographies ra bi ah al-adawiyah smith, margaret. muslim women mystics: the life and work of ra bi ah and other women mystics in islam. oxford, england: oneworld publishing, 2001. web sites lochtefeld, james g. stunningly brief introduction to sufism. sufism. http/ www2.carthage.edu/ lochtefe/islam/sufis.html (accessed on may 22, 2006. ra bi ah al basri. poet seers. http//www.poetseers.org/spiritual_and_devotional_ poets/sufi/rabia (accessed on may 22, 2006. world religions: biographies 325 ra bi ah al-adawiyah this page intentionally left blank ramanuja born: c. 1017 sri perumbudur, tamil nadu, india died: 1137 sri rangam, tamil nadu, india indian theologian; writer we uphold unity because brahman [brahma] alone exists with all other entities. sri ram


SEPHER HA BAHIR

k at it carefully. be precise and you will find them. 61. they asked him, what is the letter tzaddi? he said: tzaddi is a nun and a yod. its mate is also a nun and a yod. it is thus written (proverbs 10:25, the righteous (tzadik) is the foundation of the world. 62. they asked him: what is the meaning of the verse [with regard to balak and balaam (numbers 23:14, and he took him to the field of the seers? what is the field of the seers? as it is written (song of songs 7:12, come my beloved, let us go out to the field. do not read sadeh (the field, but sidah (carriage. what is this carriage? he said, the heart of the blessed holy one. his heart said to the blesssed holy one, come my beloved, let us go out to the carriage to stroll. it will not constantly sit in one place. 63. what is his hear


SEPHER YETZIRAH WESTCOTT

sence of that curtain which is placed close to the order of the disposition, and this is a special dignity given to it that it may be able to stand before the face of the cause of causes. the twelfth path is the intelligence of transparency, because it is that species of magnificence called chazchazit (6) the place whence issues the vision of those seeing in apparitions (that is the prophecies by seers in a vision) the thirteenth path is named the uniting intelligence, and is so called because it is itself the essence of glory. it is the consummation of the truth of individual spiritual things. the fourteenth path is the illuminating intelligence and is so called because it is that chashmal (7) which is the founder of the concealed and fundamental ideas of holiness and of their stages of p


SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

, and to insure life against the sword and against disease "all this may be possible" answered zanoni, evasively "to the few; but for one who attains such secrets, millions may perish in the attempt "one question more. thou "beware! of myself, as i have said before, i render no account "well, then, the stranger i have met this night, are his boasts to be believed? is he in truth one of the chosen seers whom you allow to have mastered the mysteries i yearn to fathom "rash man" said zanoni, in a tone of compassion "thy crisis is past, and thy choice made! i can only bid thee be bold and prosper; yes, i resign thee to a master who has the power and the will to open to thee the gates of an awful world. thy weal or woe are as nought in the eyes of his relentless wisdom. i would bid him spare th

hich heat, or caloric, as ye call it, being, as heraclitus wisely taught, the primordial principle of life, can be made its perpetual renovater, these i say, would not suffice for safety. it is ours also to disarm and elude the wrath of men, to turn the swords of our foes against each other, to glide (if not incorporeal) invisible to eyes over which we can throw a mist and darkness. and this some seers have professed to be the virtue of a stone of agate. abaris placed it in his arrow. i will find you an herb in yon valley that will give a surer charm than the agate and the arrow. in one word, know this, that the humblest and meanest products of nature are those from which the sublimest properties are to be drawn "but" said glyndon "if possessed of these great secrets, why so churlish in wi


STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

rmitted aeschylus to escape punishment if he had betrayed their mystery teachings. jesus had performed the initiation of lazarus before all the people standing by, in a deliberate act revealing the process, that, in the ancient priestly world of the mysteries, had been enacted only in secret. this initiation prepares us for an understanding of the mystery of golgotha. formerly only those who were seers that is, 122 christianity as mystical fact who were initiated could know something of the goal of the mysteries. from now on there could be witnesses to the secrets of a higher reality among those who have not seen, and yet have believed. chapter 8 the apocalypse of john the seven letters at the end of the new testament stands an extraordinary document. it is the apocalypse the secret revela


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

silver ravenwolf) logo for a publisher of many occult and esoteric books. 472 codex magica two circle images used in magical rites. left: magic circle with six-pointed star (hexagram) and occult cross. right: magic circle from francis barrett's the magus, london, 1901 (from the herder dictionary of symbols, chiron publications, wilmette, il, 1986 "wheel of fortune" tarot card, used by witches and seers for predicting one's future. the inner circle of the illuminati elite are sometimes referred to as the "wheel" stylized oroboros serpent biting its tail, forming a circle with its body. inside the circle is the point of lucifer. logo for the nicholas roerich museum in new york city. nicholas roerich was a russian mystic and freemason who had vast and mysterious influence over both president


THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

srael sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph s interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to predict the destiny of their clients by interpreting signs in the entrails of animals, the movements of the stars in the heavens, the reflections in a crystal ball, the spread of a deck of cards, and even messages from the dead. all of these ancient practices are still being utilized today by those who wish to know the future. 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

estial ether or astral light that fills all of space. these records are said to detail each lifetime and are perpetuated like vast computer-like memory banks in the collective unconscious. certain psychic sensitives claim to enter altered states of consciousness, such as trance or meditation, and thereby achieve the ability to read the past lives of individuals who seek such knowledge. when these seers return to the mundane world, they may recount these memories in such a way as to aid men and women to avoid certain errors in their present life experience which were committed in earlier lifetimes. according to many readers of the akashic records, they possess an accounting of the divine laws of debt (karma) and duty (dharma. it is as the christian gospels declare; they say, whatsoever a ma


THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

srael sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph s interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to predict the destiny of their clients by interpreting signs in the entrails of animals, the movements of the stars in the heavens, the reflections in a crystal ball, the spread of a deck of cards, and even messages from the dead. all of these ancient practices are still being utilized today by those who wish to know the future. 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

ientific researchers remain doubtful about the validity of altered states of consciousness, such as the misuse of hypnosis by amateur practitioners, the lack of understanding by professionals and public alike of the creative processes, and the disastrous results of the recreational use of lsd and other psychedelic drugs. descriptions of mystical revelations become almost florid as self-proclaimed seers and mystics attempt to translate their psychedelic drug or trance state experiences into the language of a technically oriented society. quite frequently, creative geniuses of western culture have compared their moods of inspiration to insanity. the composer peter ilyich tchaikovsky (1840 1893) once compared his behavior during creative periods to that of a madman. such comparisons are regre


THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

rael sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph fs interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to predict the destiny of their clients by interpreting signs in the entrails of animals, the movements of the stars in the heavens, the reflections in a crystal ball, the spread of a deck of cards, and even messages from the dead. all of these ancient practices are still being utilized today by those who wish to know the future. 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

word gmagic h comes from the greek gmagein, h denoting the science and religion of the priests of zoroaster (or according to some scholars from gmegas, h signifying the ggreat h secret science, i.e. knowledge. so it is that by the time of the historic period, the great civilizations of egypt, babylonia, and persia had fully developed magical systems with entire hierarchies of sorcerers, priests, seers, and magi. greece and rome supported both a state religion of gods and goddesses and a loosely structured priestcraft as well as a healthy respect for those magicians who could prove their worth as dependable soothsayers. in addition, the mystery schools in greece and rome were popular with aristocrat and commoner alike and kept alive the mystical impulse in both cultures. many researchers h

in animal forms. the black cat, for instance, has become synonymous in popular folklore as the traditional companion of the witch. attendant upon such a sorcerer as the legendary cornelius agrippa is the image of the black dog or the dark-haired wolf. the ancient greeks called upon the predrii, spirit beings who were ever at hand to provide assistance to the physicians or magicians. in rome, the seers and soothsayers asked their familiars or magistelli to provide supernatural assistance in their performance of magic and predictions. in many lands where the christian missionaries planted their faith, various saints provided an acceptable substitute for the ancient practice of asking favors or help from the witches f familiar. interestingly, many of the saints of christendom are identified

who professes to have magical powers as a magician or sorcerer, or a male witch. in general, someone who is extremely knowledgeable and clever. 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 magic and sorcery 115 chapter 7 prophecy and divination since the beginning of human history, men and women have sought out glimpses into the future. soothsayers and seers have attempted to predict the destiny of their clients by interpreting signs in the entrails of animals, the movements of the stars in the heavens, the reflections in a crystal ball, the spread of a deck of cards, and even messages from the dead. all of these ancient practices are still utilized today by prophets and diviners who seek to answer the demands of those who wish foreknowledge of

o. the black art. london: arrow books, 1966. petrie, jodra. tell fortunes and predict the future. new york: award books, 1968. post, eric g. communicating with the beyond. new york: atlantic publishing, 1946. cartomancy/tarot seeking to foretell the future through a deck of cards (cartomancy) is an old and time-honored practice and a favorite of many professional, as well as amateur, psychics and seers. the exact time and place in which playing cards originated is unknown. however, it is certain that the cards were originally used as tools of divining the future, not for playing games. some authorities attribute the popularity of using cards to predict the future to the gypsies, but it is difficult to separate such an assertion from the many stereotypes of the occult and the mysterious tha

a hoax, but not before thousands of books on nostradamus were sold. the twentieth century produced a number of prophets who gathered their believers and provoked their disbelievers, but none received the mass attention of edgar cayce (1877. 1945, the famous gsleeping prophet h of virginia beach, and jeane dixon (1918.1997, washington, d.c. fs gwindow on the world. h although there will always be seers who will produce an occasional startling prophecy that comes to pass and attract transient devotees until the next prophet comes along with an even more startling prediction, the trend at the onset of the twenty-first century appears to be individuals relying upon their own powers of prophecy and the insights gained from utilizing their own methods of divination. m delving deeper cotterell

dles. the early egyptians also had bronze mirrors, highly polished dishes, usually with graceful and decorative handles. since early times the mirror has been used in divination, in attempts to read the future or the past. in ancient greece divination performed by means of water and a mirror was so popular and so widely practiced that it was given a definite name. gcatoptomancy. h there are still seers and fortune-tellers called gscryers h who gsee h the past and the future in crystals and mirrors. an early belief was that one saw the will of the gods in the mirror. to break a mirror accidentally, therefore, was interpreted as an effort on the part of the gods to prevent the person from seeing into the future. this was construed as a warning that the future held unpleasant things. it was n

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 places of mystery and power 271 sedona, arizona, located about 120 miles north of phoenix, is hailed as being one of the most mystical places; in recent years it has become a new age center. many metaphysicians have maintained that there is a spiritual city that exists in another dimension directly above sedona. according to these seers, the ethereal city focuses energy down on the area. sedona has become a region of spiritual pilgrimage since 1983 when metaphysical leader richard sutphen began holding seminars near the vortexes, those mysterious areas of electromagnetic anomalous energy. many new age teachers believe that the sedona area retains powerful energies from the ancient native americans or even from pre-amerindia


THE KEY TO THE MYSTERIES

which appear under the figures of demons to the wretched operators of the nameless works of black magic. these larvae fear the light, above all the light of the mind. a flash of intelligence is sufficient to destroy them as by a thunderbolt, and hurl them into that dead sea which one must not confuse with the sea in palestine so-called. all that we reveal in this place belongs to the tradition of seers, and can only stand before science in the name of that exceptional philosophy, which paracelsus called the philosophy of sagacity "philosophia sagax" chapter iv arcanum arcanorum the great arcanum- that is to say, the unutterable and inexplicable secret- is the absolute knowledge of good and of evil "when you have eaten the fruit of this tree, you will be as the gods" said the serpent. illus


THE MOTHMAN PROPHECIES

res of psychics, prophets, and contactees for his study of this phenomenon, revelation: the divine fire. he found that people claiming to be in communication with god, angels, spirits of the dead, and spacemen from other planets were all receiving essentially the same information. all spoke of an impending disaster, just as zandark warned 'the time for your planet is crucial" but the prophets and seers of the last century were getting the same spiel. william miller (1782-1849) founded the seventh-day adventists in the belief that the world was coming to an end in 1843. interestingly, prophets all over the world and tribes of hopi and navaho indians in the southwest picked that same year. clearly, they were all tuned in to the same "static" jehovah's witnesses were founded in 1872 on a simi


THE HOLY BIBLE KING JAMES VERSION

and under every green tree: 17:11 and there they burnt incense in all the high places, as [did] the heathen whom the lord carried away before them; and wrought wicked things to provoke the lord to anger: 17:12 for they served idols, whereof the lord had said unto them, ye shall not do this thing. 17:13 yet the lord testified against israel, and against judah, by all the prophets [and by] all the seers, saying, turn ye from your evil ways, and keep my commandments [and] my statutes, according to all the law which i commanded your fathers, and which i sent to you by my servants the prophets. 17:14 notwithstanding they would not hear, but hardened their necks, like to the neck of their fathers, that did not believe in the lord their god. 17:15 and they rejected his statutes, and his covenant

jerusalem, and cast [them] out of the city. 33:16 and he repaired the altar of the lord, and sacrificed thereon peace offerings and thank offerings, and commanded judah to serve the lord god of israel. 33:17 nevertheless the people did sacrifice still in the high places, yet unto the lord their god only. 33:18 now the rest of the acts of manasseh, and his prayer unto his god, and the words of the seers that spake to him in the name of the lord god of israel, behold, they [are written] in the book of the kings of israel. 33:19 his prayer also, and [how god] was intreated of him, and all his sin, and his trespass, and the places wherein he built high places, and set up groves and graven images, before he was humbled: behold, they [are] written among the sayings of the seers. 33:20 so manasse

th, and, behold [he is] faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount zion. 29:9 stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. 29:10 for the lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. 29:11 and the vision of all is become unto you as the words of a book that is sealed, which [men] deliver to one that is learned, saying, read this, i pray thee: and he saith, i cannot; for it [is] sealed: 29:12 and the book is delivered to him that is not learned, saying, read this, i pray thee: and he saith, i am not learned. 29:13 wherefore the lord said, forasmuch as thi

t [them] 30:7 for the egyptians shall help in vain, and to no purpose: therefore have i cried concerning this, their strength [is] to sit still. 30:8 now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: 30:9 that this [is] a rebellious people, lying children, children [that] will not hear the law of the lord: 30:10 which say to the seers, see not; and to the prophets, prophesy not unto us right things, speak unto us smooth things, prophesy deceits: 30:11 get you out of the way, turn aside out of the path, cause the holy one of israel to cease from before us. 30:12 wherefore thus saith the holy one of israel, because ye despise this word, and trust in oppression and perverseness, and stay thereon: 30:13 page 429 isaiah theref

cerning the prophets that make my people err, that bite with their teeth, and cry, peace; and he that putteth not into their mouths, they even prepare war against him. 3:6 therefore night [shall be] unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. 3:7 then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for [there is] no answer of god. 3:8 but truly i am full of power by the spirit of the lord, and of judgment, and of might, to declare unto jacob his transgression, and to israel his sin. 3:9 hear this, i pray you, ye heads of the house of jacob, and princes of the house of israel, that abhor judgment, and pervert


TYSON DONALD SOUL FLIGHT

nkind. it is very unlucky to travel at these times. they remove to other lodgings at the beginning of each quarter of the year, so traversing till doomsday, being imputent and [impotent of] staying in one place, and finding some ease by so purning [journeying] and changing habitations. their chamalion-lyke bodies swim in the air near the earth with bag and bagadge; and at such revolution of time, seers, or men of the second sight (fzmales being seldome so qualified) have very terrifying encounters with them, even on high ways; who therefoir uswally shune to travel1 abroad at these four seasons of the year, and thereby have made it a custome to this day among the scottish-irish to keep church duely evry first sunday of the quarter to sene or hallow themselves, their corns and cattell, from

of his century that women are less adapted to seership than men. this was a prejudice of the same sort that once held men to be better weavers than women, and that continues to assert that they make better cooks. experience has demonstrated the falsehood of all these beliefs. if anything, 52. kirk and lanp, 7-8. chapter three: the land of fairy 45 the spiritualist movement has proven women better seers than men-at least, there seem to be more female mediums in modern times than male mediums, and they have attracted a larger share of attention. the same walking abroad of the fairies occurs, on a smaller scale, at twilight, the transition between day and night, when fairies are most often to be glimpsed or their music and laughter heard in the fields and woods. the scots call this transition

special dignity given to it that it may be able to stand before the face of the cause of causes" 12. kether to binah hebrew letter: beth tarot trump: i the magician correspondence: mercury "the twelfth path is the intelligence of transparency, because it is that species of magnificence called chazchazit, the place whence issues the vision of those seeing in apparitions (that is the prophecies by seers in a vision" 13. kether to tiphareth hebrew letter: gimel 234 soul flight tarot trump: i1 the high priestess correspondence: moon "the thirteenth path is named the uniting intelligence, and is so called because it is itself the essence of glory. it is the consummation of the truth of individual spiritual things" 14. chokmah to binah hebrew letter: daleth tarot trump: i11 the empress correspo


WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ry of the human body. this prayer with its mantras can be utilized in sexual magic. this prayer with its mantras is an omnipotent clue in order to meditate upon our divine mother. master huiracocha [doctor krumm heller] stated the following in his rosicrucian novel: when a man joins with a woman in the secret act, he becomes a god since he converts himself into a creator at that very moment. some seers state that in those precise moments of love, the two beings are seen enveloped by a brilliant burst of light; they are enveloped by the most subtle and potent forces that are in nature. if a man and a woman would know how to withdraw without the spasm and retain such a vibration, then they can operate with it as magicians in order to purify themselves and obtain everything. however if they d

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