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BOOK OF BARUCH

ord hath pronounced against us 8 yet have we not prayed before the lord, that we might turn every one from the imaginations of his wicked heart. 9 wherefore the lord watched over us for evil, and the lord hath brought it upon us: for the lord is righteous in all his works which he hath commanded us. 10 yet we have not hearkened unto his voice, to walk in the commandments of the lord, that he hath set before us. 11 and now, o lord god of israel, that hast brought thy people out of the land of egypt with a mighty hand, and high arm, and with signs, and with wonders, and with great power, and hast gotten thyself a name, as appeareth this day: 12 o lord our god, we have sinned, we have done ungodly, we have dealt unrighteously in all thine ordinances. 13 let thy wrath turn from us: for we are

thee from god. 37 lo, thy sons come, whom thou sentest away, they come gathered together from the east to the west by the word of the holy one, rejoicing in the glory of god. chapter 5 cut off, o jerusalem, the garment of mourning and affliction, and put on the comeliness of the glory that cometh from god for ever. 2 cast about thee a double garment of the righteousness which cometh from god; and set a diadem on thine head of the glory of the everlasting. 3 for god will shew thy brightness unto every country under heaven. 4 for thy name shall be called of god for ever the peace of righteousness, and the glory of god's worship. 5 arise, o jerusalem, and stand on high, and look about toward the east, and behold thy children gathered from the west unto the east by the word of the holy one, re

0 0

e (hiereus, hegemon and hierophant form a triangle with tools. the hierophant is in the east, the hegemon is in the southwest, and the hiereus is in the northwest (the obligation is now recited. see the vows unto the order) hierophant "repeat after me. i swear to observe all i have said under penalty of being expelled from this order, and furthermore, submitting myself to a deadly stream of power set in action by the divine guardians of this order, who, living in the light of their perfect justice, can strike the breaker of their magical oath with death, palsy, or misfortune. i further swear on my sacred and secret soul (hiereus places the sword under the neck of the candidate) hierophant "repeat after me. as i bow my neck under the sword of the hiereus, so do i commit myself unto their ha

with death, palsy, or misfortune. i further swear on my sacred and secret soul (hiereus places the sword under the neck of the candidate) hierophant "repeat after me. as i bow my neck under the sword of the hiereus, so do i commit myself unto their hands for vengeance or reward. should i willfully violate the sacred oath i have taken, i hearby summit myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain or paralysed without visable weapon as if slain by a lightning flash. so help me, the lord of the universe and my own higher soul. 31 rise, newly obligated neophyte of the golden dawn in the outer. i declare you neophyte of the 0=0 grade of the hermetic order of the golden dawn. honored hegemon, place the neophyte in the north

llusion that it is actually two solid cubes, one sitting on top of the other. the altar is black. imperator cancellarius hierophant past hiero. praemonstratrix sentinel hegemon hiereus kerux b/e b/w. rose lamp bread& sal t wine east west dadouchos stolistes north south in the neophyte initiation, the altar is placed in the eastern part of malkuth (please check the diagram. remember, the temple is set up in the symbology of the qabalistic tree of life, malkuth being the starting place. this is an important point for many temples who incorrectly place the altar in the center of the temple; it should be placed slightly to the east, as pointed out earlier, in the eastern part of malkuth. the altar is the center pinnacle of the temple. although it is painted black, to the adept it is veiled wit

ter is 'the book of the egyptian faith' and its subject is a sort of hymn of the osirified soul, which may be partially and succinctly reproduced as follows: the words of the departed spirit, osiris- son of god i am temu, the setting sun- i am the only being in the firmament. 38 i am ra, the rising sun, i have passed from the gate of death unto life. the sun's power beginneth again, after he hath set he riseth again (so doth the justified spirit of man) i am the great god, begotten of himself. i can never be turned back by the elementary powers: i am the morning, i know the gate (i ever rise again into existence; i know the pathway through death unto life) the father of the spirit, the eternal soul of the sun, he hath examined and he hath proved me; he hath found that i fought on earth the

ation may cause one to be unable to achieve the desired results, and thereby resulting only in failure.this meditation is a simple ritual, yet a very important one. what this ritual helps you to do is get into a very spiritual state of mind and to relax the body so that during any ritual work, one is not worried about their aching body from a long day. this way, one keeps a clear and focused mind set on the ritual to be performed. if you are having trouble sleeping, this ritual can be performed to help relax all parts of your body so you can have a nice, deep sleep. this ritual also helps bridge the gap between the subconscious and conscious mind by quieting the ego voice. step 1 start off by finding a place where you will not be disturbed by anything or anyone. either sitting up with a go

0 0 INITIATION CEREMONY

ut evasion, equivocation, or mental reservation of any kind whatsoever; under the no less penalty on the violation of any or either of them of being expelled from this order, as a wilfully perjured wretch, void of ah moral worth, and unfit for the society of all right and true persons, and in addition under the awful penalty of voluntarily submitting myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain and paralyzed without visible weapon as if slain by the lightning flash. hiereus: suddenly lays the blade of his sword on the nape of the candidate's neck and withdraws it again. hiero: so help me the lord of the universe and my own higher soul. hiero: rise, newly obligated neophyte of the golden dawn in the outer. place the ca

1 10 INITIATION CEREMONY

, grand word, and password of the neophyte grade. kerux: places himself in front of neophyte and says: kerux: give me the grip of the neophyte (done) kerux: give me the word (done) kerux: give me the password (done) kerux: having received it, he turns to hiero, gives grade salute, and says: kerux: very honoured hierophant, i have received them. hiero (to hegemon) lead the neophyte to the west and set him between the mystic pillars, with his face towards the east. heg: places neophyte between the pillars, and remains behind him. hiero: frater (sorer .will you pledge yourself to maintain the same secrecy regarding the mysteries of this grade as you are pledged to maintain regarding those of the neophyte grade- never to reveal them to the world, and not even to confer them upon a neophyte wit

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

religion of a tribe. apostates too would often attempt at least a partial reaction. christianity would sometimes lead captive the minds of the rich and great, by whose example the common people were carried away; sometimes it affected first the poor and lowly. when chlodowig (clovis) received baptism, and the salian franks followed his lead, individuals out of all the frankish tribes had already set the example. intercourse with burgundians and west-goths had inclined them to the arian doctrine, while the catholic found adherents in other parts of gaul. here the two came into collision. one sister of chlodowig, lantlnld, had become an arian christian before his conversion, the other, albofled, had remained a heatlien; the latter was now baptized with him, and the former was also won over

and independence of the norse language. that it has been handed down to us both in a clearer and an obscurer shape, through older and more modern authoriti-es, makes it all the easier to study it from many sides and mqre historically. just as little can we fail to perceive the kinship and close connexion of the norse mythology with the rest of teutonic mythology. i have undertaken to collect and set forth all that can now be known of german heathenism, and that exclusively of the complete system of norse mythology. by such limitation i hope to gain clearness and space, and to sharpen our vision for a criticism of the old german faith, so far as it stands opposed to the norse, or aloof from it; so that we need only concern ourselves with -the latter, where in substance or tendency it coinc

merseburg poem cannot with certainty be taken to mean the same thing (the compound seems here to denote mere bodily chains, it is possible that dens and 82onorse esir; conf. ssem. 3' eesir or]?vi lisi' of the set, kindred. some other appellations may be added in support. in the earliest period of our language, the neut. ragin meant consilium. now the plural of this, as used in the edda, denotes in a special manner the plurality of the gods (see suppl. begin are the powers that consult together, and direct the world; and the expressions blis regin^ hou regin (kind, merciful gods, uppregin, ginregin (sup

ession, as short and familiar. tiians. 42 worship. game killed, the enemy conquered (see suppl, a firstling of the cattle born, or grain harvested, tlie gift-bestowing god had a first right to a part of the food, drink, produce, the spoils of war or of the chase (the same idea on which tithes to the church were afterwards grounded. if on the contrary a famine, a failure of crops, a pestilence had set in among a people, they hastened to present propitiatory gifts (see suppl. these sin-offerings have by their nature an occasional and fitful character, while those performed to the propitious deity readily pass into periodically recurring festivals. there is a third species of sacrifice, by which one seeks to know the issue of an enterprise, and to secure the aid of the god to whom it is prese

appointed portion of the slaughtered beast is placed before the god, the rest is cut up, distributed and consumed in the assembly. the people thus became partakers in the holy offering, and the god is regarded as feasting with them at their meal (see suppl. at great sacrifices the kings were expected to taste each kind of food, and down to late times the house-spirits and dwarfs had their portion set aside for them by the superstitious people. quadraginta rustici a langobardis capti carnes immolatitias comedere compellebantur, greg. m. dial, 3, 27; which means no more than that the heathen langobards permitted or expected the captive christians to share their sacrificial feast^ these 'immolatitiae carnes' and 'hostiae im^ i do not know how comjiellere can be softened down to* permitting or

4 7 INITIATION CEREMONY

on is increasing above. also when the sun is in the sign pisces, the moon will be well in her increase in cancer as shown by the crayfish emblem. hiero: leads practicus to tablet of the serpent of brass in east. hiero: this is the serpent nehushtan which moses made when the children of israel were bitten by the serpents of fire in the wilderness. it is the serpent of the paths of the tree. and he set it on a pole, that is, twined round the middle pillar of the sephiroth. and the word used in the passage in numbers 21 for fiery serpents, is the same as the name of the angels of geburah, the same spelling, the same pointing, seraphim, around the middle pillar of the sephiroth, because that is the reconciler between the fires of geburah and severity, and the waters of chesed or mercy, and hen

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

s- can copy rituals and magical lore in their own smaller books of shadows, which can then be handed down in future times to any member of their family who shows an interest in such matters as they reach adulthood. apart from the suggestions i have made for possible rituals and books you can read, there are countless books of shadows on the internet that can act as inspiration. there are no rules set in stone; rituals carried out in love and even laughter, perhaps when a candle will not light, are far more effective than the most elaborate ceremony in which everyone is so focused on getting it right. if the ritual rather than the intent is all, the power becomes dissipated and anxiety blocks the innate magick we all experienced as children. magick works best when we can leave behind our in

l to strengthen harmony after such discussions as earthly issues can intrude on even the most spiritual gathering. another good time is afterwards when you are eating and drinking and so are relaxed and full of good feelings. even then, have a short collective rite before you separate. you can decide what equipment you need to buy at these planning meetings and one person can act as co-ordinator. set up a joint fund for candles, crystals, incense, etc, and appoint one person to check and replenish supplies. large supermarkets have an amazing array of candles, incenses and oils, as do gift shops and herbal pharmacies, while on the internet there are a vast number of new age mailorder outlets. i have also listed some in the back of this book. appoint one person to organise a specific festiva

ns and visualisations that can be done at home. other members may undertake to research aspects of the craft that interest them, or collect information about deities and then run informal teachings sessions perhaps on a special evening. one person may undertake to update the book of shadows regularly. joining a coven before joining a coven, consider what you are looking for. some covens emphasise set ritual and ceremony and a learning path that can take years rather than months, along which you progress in an orderly fashion, gradually building up a great store of wisdom and experience and allowing your psychic powers to unfold slowly- is that what you want? it is important also to establish what you may be able to give to the coven. can you devote the necessary evenings for the coven, or

n established couple, out of sight of the coven. in this way, any very human complications may be prevented from creeping into the ritual. it is also possible to come across well-meaning but totally inexperienced groups who attempt to practise the kind of work that a medium, white witch or healer would take years even to approach. unfortunately, it is all too common for lovers of occult movies to set themselves up as gurus and wreak unintended havoc on the psychological and psychic well-being of others. you should be sure, when you choose a coven, that its members are kind and gentle and do not indulge in spirit summoning or spirit possession, even for trance purposes, unless under the supervision of an expert leader who has benefited from a very long training. if these warnings sound a li

and warm it near the fire to 'incubate' the money into sufficient to mend the roof or buy new coats for the winter. a young wife eager to be pregnant would secretly prick a fertilised hen's egg with a needle on the night of the full moon immediately before making love. such actions were quite a normal part of life, a way of tapping into the same energies that made the cattle fertile and the corn set seed. farmers would leave milk for the faeries that they might bring good fortune, young girls recited love charms while planting herbs in soil embedded with a would-be lover's footprint. on hallowe'en, housewives opened their windows and placed garlic on the window ledge so that only the good family dead might enter and take shelter from the cold. this simple folk magick, rather than ceremoni

ABRAMELIN1

ure, close, quiet, free from all manner of noise, and not subject to any stranger's sight. this place must first of all be exorcised and consecrated; and let there be a table or 6 publishcd originally by lackington& allen, london, 1801; but reprinted and re-issued by bernard quaritch, piccadilly, some years since. introduction xxii altar placed therein, covered with a clean white linen cloth, and set towards the east: and on each side thereof place two consecrated wax-lights burning, the flame thereof ought not to go out all these days. in the middle of the altar let there be placed lamens, or the holy paper we have before described, covered with fine linen, which is not to be opened until the end of the days of consecration. you shall also have in readiness a precious perfume and a pure a

onsecrated wax-lights burning, the flame thereof ought not to go out all these days. in the middle of the altar let there be placed lamens, or the holy paper we have before described, covered with fine linen, which is not to be opened until the end of the days of consecration. you shall also have in readiness a precious perfume and a pure anointing oil. and let them both be kept consecrated. then set a censer on the head of the altar, wherein you shall kindle the holy fire, and make a precious perfume every day that you pray. now for your habit, you shall have a long garment of white linen, close before and behind, which may come down quite over the feet, and gird yourself about the loins with a girdle. you shall likewise have a veil made of pure white linen on which must be wrote in a gil

s burning at the four parts of the world, which ought not to want light for the space of a week "and the manner of fasting is this: to abstain from all things having a life of sense, and from those which do proceed from them, let him drink only pure running water; neither is there any food or wine to be taken till the going down of the sun. let the perfume and the holy anointing oil be made as is set forth in exodus, and other holy books of the bible. it is also to be observed, that as often as he enters the circle he has upon his forehead a golden lamen, upon which must be written the name tetragrammaton, in the manner we have before mentioned. in the key of solomon the king 10 (book ii. chapter xxi) will be found other directions for invoking spirits as follows: make a small book contain

re mentioned. in the key of solomon the king 10 (book ii. chapter xxi) will be found other directions for invoking spirits as follows: make a small book containing the prayers for all the operations, the names of the angels in the form of litanies, their seals and characters; the which being done thou shalt consecrate the same unto god and unto the pure spirits in the manner following: thou shalt set in the destined place a small table covered with a white cloth, whereon thou shalt lay the book opened at the great pentacle which should be drawn on the first leaf of the said book; and having kindled a lamp which should be suspended above the centre of the table, thou shalt surround the said table with a white curtain;11 clothe thyself in the proper vestments, and holding the book open, repe

ern himself when far from his native land, will know still less in his own house how to do so. i dwelt then, after the death of my father, for four years with my brothers and sisters, andistudied with care how to put to a profitable use what my father had left me after his death; and seeing that my means were insufficient to counterbalance the expenses which i was compelled to be at, after having set in order all my affairs and business as well as my strength permitted; i set out, and i went into vormatia9 to mayence, in order to find there a very aged rabbi named moses, in the hope that i had found in him that which i sought. as i have said in the preceding chapter, his science had no foundation such as that of the true divine wisdom. i remained with him for four years,10 miserably wastin

ABRAMELIN2

a very great presumption and a bestial conceit. let us then content ourselves with only knowing how many blessings he hath granted unto us sinners, and what extent of power he hath given unto us mortals over all things, and in what way it is permitted unto us to use them. let us then content ourselves with this, laying aside all other, curiosity, observing without any comment that which shall be set down in this book with fidelity. and if ye do follow my advice, ye shall be infallibly comforted thereby.1 7 of abramelin the mage 43 the first chapter. what and how many be the forms of veritable magic. hoso should wish to recount all the arts and operations which in our times be reputed and preached abroad as wisdom and magical secrets; he should as well undertake to count the waves and the

lso well examine, and see whether it be not more surely founded than the aforesaid rule of the astrologers, and made me to comprehend what should be the true planetary hours. when the planet beginneth to appear upon the horizon then doth its day begin (whether it be light or dark, black or white, and until it bath passed its elevation25 its day lasteth until it riseth anew, and after that it hath set its night endureth; so that as well in the days of the sun as in those of the moon and of the others, the days of all the planets be mingled, only that one commenceth sooner than another, according to which nature they be mingled together in the celestial signs. now it is requisite that i should tell unto you what be the planetary hours! know then that each planet hath only an hour during the

and loyal towards god, who little by little will kindle in you his holy spirit, who will so teach you and enlighten your spirit, that ye shall both know and have the power to pray. when ye shall have performed your orations, close the window, and go forth from the oratory; so that no one may be able therein to enter; and ye shall not yourselves enter again until the evening when the sun shall be set. then shall ye enter therein afresh, and shall perform your prayers in the same manner as in the morning. for the rest, ye shall govern yourselves each day as i shall tell you in the following instructions. concerning the bed chamber and the oratory, and how they should be arranged, i will tell hereafter in the eleventh chapter.28 it is requisite that ye shall have a bed chamber near the orato

s possible; until that ye shall have received that grace of the lord which ye ask. but a domestic servant29 who is compelled to serve a master cannot well have these conveniences (for working and performing the operation. take well heed in treating of business, in selling or buying, that it shall be requisite that you never give way unto anger, but be modest and patient in your actions. you shall set apart two hours each day after having dined, during the which you shall read with care the holy scripture and other holy books, because they will teach you to be good at praying, and how to fear the lord; and thus day by day shall ye better know your creator. the other exercises which be free and permitted unto you, are hereafter set forth and principally in the eleventh chapter. as for eating

e altar. then you shall go forth from the oratory and leave the window open, and the lamp alight, and during this whole day you shall not enter into the oratory; but shall make preparation for the day following; and during the day you shall speak to none, nor make answer, even were it your own wife or children or servants; except to the child whom you can send away. also you shall beforehand have set your affairs in order, and so arranged: of abramelin the mage 65 them that no embarrassment may be caused you thereby, which might distract your attention. in the evening when the sun shall be set, you shall eat but soberly; and then you shall go to rest alone; and you shall live separated from your wife during these days. during seven days shall you perform the ceremonies without failing ther

ABRAMELIN3

the mage book iii translated by s.l. mac gregor mathers the book of the sacred magic of abramelin the mage: book three translated by s.l. macgregor mathers this adobe acrobat edition contains the complete and unaltered text and illustrations of the corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, april 27, 1999. text set in adobe garamond. illustrations set in book antiqua. 120 the third book of the holy magic, which god gave unto moses, aaron, david, solomon, and other saints, patriarchs and prophets; which teacheth the true divine wisdom. bequeathed by abraham unto lamech his son. translated from the hebrew. b e f i. the sacred magick 121 the third book of the sacred magic (the prologue) e who shall have fai

s chapter (d) no especial instructions are given by abraham regarding this chapter (e) no. b consists of c c squares taken from a square of e j squares. the meaning of kixalis is not apparent. no. c consists of b g squares from a square of e j. qenebah probably conveys the idea of gain or possession. no. d consists of d f squares from a square of i b squares. qedeselan may signify things of value set apart. no. g (the succession of numbers here is irregular) consists of b e squares from a square of c f squares. moreh means to rebel against, to disobey. no. f consists of a square of c f squares. carac means to involve or wrap up, also garments, etc. no. e is a gnomon of b d squares taken from a square of c f squares. talah means a young lamb, or kid, according to whether its root terminates

consists of b i squares from a square of e j squares. naginah= a stringed instrument. no. c consists of a gnomon of b d squares from a square of e j squares. mekolah= singing. no. d is a gnomon of b d squares from a square of e j squares. nigigin= musical instruments, probably. no. e consists of c b squares from a square of e j squares. mecasef means enchantment. this finishes the list of symbols set down by abraharn the jew, the which i have given in their entirety; but i must of my own initiative warn any who may endeavour to use these signs, that unless animated by the purest and best motives they will find them react terribly against them; and that, if the preliminary period of six months preparation advocated by abra-melin be not observed, the symbols will be practically worthless in

an nature is so depraved and corrupted, and so different from that which the lord hath created, that few persons, if any, do walk in the right way; and it is so easy to prevaricate, and so difficult not to fail in an operation which demandeth the whole (soul of a) man in (its) entirety. and in order not to intimidate in any way him who shall resolve to undertake this operation, i am about here to set down in writing the difficulties, temptations, and hindrances which will be caused him by his own relatives; and all this will be occasioned by the evil spirits so as to avoid having to submit themselves, and humiliate themselves, and subject themselves unto man, their greatest enemy, seeing that they behold him in powerful condition arriving at the enjoyment of that eternal glory which they t

hou shalt cease from thine operation, so as to finish it on another more favourable occasion, and meanwhile thou shalt devote thyself unto the cure of thy body. and such a case ought in no way to afflict thee, for the secrets of god are impenetrable, and he performeth, permitteth, and operateth all things for the best and for our good, although it may be not understanded of us. hereinafter will i set down the key of this operation, which is the only thing which facilitateth this operation to enjoy the vision of the holy angels, by placing the symbols15 given hereafter upon the brow of the child and of him who performeth the operation, as i have said in the first book, to which one can easily refer. i will say even as much as this, that out of an hundred scarcely five or six persons can att

ADDTLS

planet l is used in the enochian system, because, to quote s.r.m.d. though one of the seven lords who wander (planets) l is yet here classed with those who abide because he is the heaviest of the seven and thus formeth a link between the wanderers and abiders. the following diagram shows how any lesser angle may be worked out using the above rules: diagram k: earth angle of water tablet one final set of attributions concerns the tablet of union, which is referred to m. it is employed, as before shown, in binding together the tablets, and in building up angelic names. its attributions are to the four aces of the elements and to the court cards. the aces represent the root force, and the essential spiritual noumenon of the element. the court cards are the vice-gerents of the root force in th

life, are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis) then the pillars of severity and of mercy are quadrupled, i.e. there are five pillars instead of three pillars. the same scheme is therefore, applicable to the celestial heavens, and the mode of the governance of these tablets in the heavens is also set forth in these four tablets, terrestrial as well as in the heavens, is in the spaces between the 4 pillars. 30 that is, between the double pillars of severity and mercy. in these vast spaces at the ends of the universe are these tablets placed as watch towers, and therein is their dominion limited on either side by the sephirotic pillars, and having the great central cross of each tablet coinc

ions of forces shewing forth all variations and diverse combinations of those which are in the other case manifested in a more general way. it will be found written in the clavicula tabularum enochi: now we are to understand that there are four angel-overseers..each one of these angels is a mighty prince, a mighty angel of the lord and they are of him. they are as chief watchmen 31 and overseers, set over several and respective parts of the world, viz: east, west, north, south, as under the authority of whom are confirmed in the beginning of the world. to whom belong four characters, being tokens of the son of god, by whom all things are made in the creation, and are the natural marks of his holiness. now thou shalt observe that in the book of the concourse of the forces, a sign is annexed

b.b. a figure 4 and a figure 6 in the angles thereof. unto the tablet of b, a simple cross potent without additions. unto the d tablet there is a circle having twelve rays. these be the sacred seals or characters alluded to in the preceding quotation. thou shalt know that these four seals be taken from the sigillum dei aemeth, after and according unto a certain guidance of letters which is there set forth. this liber aemeth sive sigillum dei, that is the book of truth, or the seal of god, entereth not into the knowledge of a zelator adeptus minor. from these four sigils there are four names drawn forth. from the t with four y s 4 or t of the sigillum ameth, t and 4 other letters are obtained, counting by the rule of 4 4 32 (from the t which is found at the top of the circle of letters and

ADEPTUS MINOR INITIATION

roth, seven are the palaces, seven are the days of creation, seven is the height above and seven is the depth below" chief "associate adeptus minor, where is the vault symbolically situated" third "in the center of the earth, in the mountain of the caverns, the mystic mountain of abiegnus" chief "associate adeptus minor, what is the meaning of this title, abiegnus" 5 c b a f k l e c q n w (temple set up at beginning of ritual) third "it is abiegnus, lamb of the father. it is by metathesis abi-genos, born of the father; bia-genos, strength of our race, and the four words make the sentence,'mountain of the lamb of the father, and the strength of our race" chief "mighty adeptus major, what is the key to this tomb" second "the rose and the cross, which resume the life of nature and the powers

to each kerubic emblem counterchanged with the color of the element wherein they operate; even as in the vision of ezekiel each kerub had four faces and four wings. forget not therefore that the tablets and the \ybwrk are the guardians of the tomb of the adepti. let thy tongue keep silence on our mysteries. restrain even the thought of thy heart lest a bird of the air carry the matter" 18 temple set up at 2nd point of the 5=6 ritual third "upon more closely examining the door of the tomb, you will perceive, even as frater n.n, and those with him did perceive, that beneath the cxx in the inscription were placed the characters ix thus: post cxx annos patebo ix this being equivalent to post annos lux crucis patebo, at the end of 120 years, i, the light of the cross, will disclose myself. for

e gaul, in the 495th year of his age. frater elman zata, the arab, in the 463rd year of his age. last of all was written: ex deo nascimur; in hwchy morimur; per spiritum sanctum reviviscimus 'in god are we born, in hwchy we die, through the holy spirit we rise again (the pastos is closed and the altar is replaced) second "so, then our frater n.n. and his companions reclosed the pastos for a time, set the altar over it, shut the door of the tomb, and placed their seals upon it (all quit the vault. aspirant carries crook and scourge; the door is closed and aspirant is led out of the portal. the tomb is then re-opened and chief adept released) 22 third point (tomb is prepared as in diagram. door is not quite closed. in the southeast angle is diagram of minutum mundum; in northeast that of swo

the ceremony. the aspirant is allowed to robe and the sash of the grade is bestowed) closing (chief adept knocks. all rise) chief: knocks. second: knocks. third: knocks. chief: knocks. third: knocks. second: knocks. second "roseae rubeae" third "et aureae cruces" chief "very honored fraters and sorors, assist me to close the tomb of the adepti. associate adeptus minor, how many princes did darius set over his kingdom" third "it is written in the 'book of daniel' that there were one hundred and twenty" chief "mighty adeptus, how is that number formed" second "by the continued multiplication of the first five numbers of the decimal scale" 36 chief "post centum viginti annos patebo. thus have i closed the tomb of the adepti in the mystic mountain of abiegnus (chief closes door of vault. third

ALEE J BOOK OF AIWASS

imur" chief "per spiritum sanctum reviviscimus (all present make l.v.x. signs in silenc"ethe book of aiwass by john allee high priest, first church of satan lord egan's proviso you have the choice of accepting or rejecting what i have to say. if you find it difficult or impossible to accept, i would advise you dismiss my concepts entirely, if you wish! why do i say this? my objective adheres to a set of satanic principles outlined by crowley, a man who also believed in praetor-human intelligences "the essence of every missionary message has always been to assimilate the taught to the teacher, and it has always been accompanied by bribes and threats. my message is exactly opposed to any of this. i say to each man and woman 'you are unique and sovereign, the center of an universe. however ri

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ver a bee on the windowpane it will continue beating against the window to the point of exhaustion and death, instead of escaping through the tube. we must not confuse the necessary automatic functioning of any of our elements with the true will which is the proper orbit of any star. a human being only acts as a unit at all because of countless generations of training. evolutionary processes have set up a higher order of yogic action by which we have managed to subordinate what we consider particular interests to what we consider the general welfare. we are communities; and our well-being depends upon the wisdom of our councils, and the discipline with which their decisions are enforced. the more complicated we are, the higher we are in the scale of evolution, the more complex and difficul

nd climatic conditions, and they may or may not be applicable to your own case. and, on the other hand, there are all sorts of good rules which have never occurred to a teacher of yoga; because those teachers never conceived the condition in which many people live today. it never occurred to the buddha or patanjali or mansur el-hallaj to advise his pupils not to practise in a flat with a wireless set next door. the result of all this is that all of you who are worth your salt will be absolutely delighted when i tell you to scrap all the rules and discover your own. sir richard burton said 'he noblest lives and noblest dies, who makes and keeps his self-made laws' 10. this is, of course, what every man of science has to do in every experiment. this is what constitutes an experiment. the oth

on with a defective engine. the actual strain of the work develops the defects; and it is a matter of great nicety of judgment to be able to deal with the changing conditions of life. it will be seen that the formula 'do what thou wilt shall be the whole of the law' has nothing to do with 'do as you please' it is much more difficult to comply with the law of thelema than to follow out slavishly a set of dead regulations. almost the only point of emancipation, in the sense of relief from a burden, is just the difference between life and death. to obey a set of rules is to shift the whole responsibility of conduct on to some superannuated bodhisattva, who would resent you bitterly if he could see you, and tick you off in no uncertain terms for being such a fool as to think you could dodge th

int of emancipation, in the sense of relief from a burden, is just the difference between life and death. to obey a set of rules is to shift the whole responsibility of conduct on to some superannuated bodhisattva, who would resent you bitterly if he could see you, and tick you off in no uncertain terms for being such a fool as to think you could dodge the difficulties of research by the aid of a set of conventions which have little or nothing to do with actual conditions. formidable indeed are the obstacles we have created by the simple process of destroying our fetters. the analogy of the conquest of the air holds excellently well. the things that worry the pedestrian worry us not at all; but to control a new element your yama must be that biological principle of adaptation to the new co

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

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

life? one cannot say. so crass a creature can have no true ideal. there have been ascetic philosophers; but the prohibitionist would be as offended by their doctrine as by ours, which, indeed, are not so dissimilar as appears. wage-slavery and boredom seem to complete his outlook on the world. there are species which survive because of the feeling of disgust inspired by them: one is reluctant to set the heel firmly upon them, however thick may be one's boots. but when they are recognized as utterly noxious to humanity--the more so that they ape its form--then courage must be found, or, rather, nausea must be swallowed. may god send us a saint george! iv. it is notorious that all genius is accompanied by vice. almost always this takes the form of sexual extravagance. it is to be observed t

for the sole reality of this universe is god. the old absinthe house is not a place. it is not bounded by four walls. it is headquarters to an army of philosophies. from this dim corner let me range, wafting thought through every air, salient against every problem of mankind: for it will always return like noah's dove to this ark, this strange little sanctuary of the green goddess which has been set down not upon ararat, but by the banks of the "father of waters" vi. ah! the green goddess! what is the fascination that makes her so adorable and so terrible? do you know that french sonnet "la legende de l'absinthe" he must have loved it well, that poet. here are his witnesses. apollon, qui pleurait le trepas d'hyacinthe, ne voulait pas ceder la victoire a la mort. il fallait que son ame, ad

ALEISTER CROWLEY ACROSS THE GULF

nderstanding of that strange life by nilus i cannot fully know and understand this later life, or find that tomb which i am appointed to find, and do that therein which must be done. there fore with faith and confidence do i who was- in a certain mystical sense- the priest of the princes, ankh-f-na-khonsu, child of ta-nech, the holy and mighty one, and of bes-na-maut, priestess of the starry one, set myself to tell myself the strange things that befell me in that life. thus. at my birth aphruimis in the sign of the lion was ascending, and in it that strange hidden planet that presides over darkness and magic and forbidden love. the sun was united with the planet of amoun, but in the abyss, as page 1 gulf.txt showing that my power and glory should be secret, and in aterechinis the second de

by the face behind the veil; i swear by the light invisible, and by the visible darkness; on behalf of this virgin that is buried in thy water; to live in purity and service; to love in beauty and truth; to guard the veil from the profane; to die before the veil- and then came the awful penalty of failure. i dare not recall half of it; yet in it were these words: let her be torn by the phallus of set, and let her bowels be devoured by apep; let her be prostituted to the lust of besz, and let her face be eaten by the god. it is not good to write his name. then they loosed me, and i lay smiling in the pool. they lifted me up and brought me to the feet of the goddess, so that i might kiss them. and as i kissed them such a thrill ran through me that i thought myself rapt away into the heaven o

d me in the right robes of a priestess of the veiled one; and they put a silver sistron in my hand, and bade me perform the ceremony of adoration. this i page 10 gulf.txt did, and the veil of the goddess glittered in the darkness- for night had fallen by this- with a strange starry light. thereby it was known that i was indeed chosen aright. so last of all they took me to the banqueting-house and set me on the high throne. one by one the priests came by and kissed my lips: one by one the priestesses came by, and gave me the secret clasp of hands that hath hidden virtue. and the banquet waxed merry; for all the food was magically prepared. every beast that they slew was virgin; every plant that they plucked had been grown and tended by virgins in the gardens of the temple. also the wine was

e unruffled mirror itself. it was from the veiled one herself that came the breath of change. on this wise. in the seventh equinox after my initiation into her mystery the high priestess was found to fail; at her invocation the veil no longer glittered as was its wont. for this they deemed her impure, and resorted to many ceremonies, but without avail. at last in despair she went to the temple of set, and gave herself as a victim to that dreadful god. now all men were much disturbed at this, and it was not known at all of them what they should do. now it must be remembered that the ceremonies are always performed by a single priestess alone before the goddess, save only at the initiations. the others also had found themselves rejected of her; and when they learnt of the terrible end of the

ent of the dying rose i beheld rather the perfection of the love of my lady the veiled one, whom i had won, and slain in the winning! now, however, the old magus clad me (for i was yet naked) in the dress of a priest of osiris. he gave me the robes of white linen, and the leopard s skin, and the wand and ankh. also he gave me the crook and scourge, and girt me with the royal girdle. on my head he set the holy uraeus serpent for a crown; and then, turning to the people, cried aloud "behold the priest of asar in thebai "he shall proclaim unto ye the worship of asar; see that ye follow him" then, ere one could cry "hold" he had vanished from our sight. i dismissed the people; i was alone with the dead god; with osiris, the lord of amennti, the slain of typhon, the devoured of apophis. yea, ve

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

odies of the three individuals most deeply involved. jim wasserman was subjected to what we may vaguely refer to as "poltergeist" activity during the time he worked on production and design aspects of the book. a room which, for certain loathsome purposes, was always kept locked was found one day to have been opened- from the inside. in the same building, just below his loft, the typesetters were set upon by swarms of rats. the discovery of a small hindu idol that had been lost signalled the end to the plague, and the rats disappeared. simon usually lives in fear of his life, for reasons that do not always have to do with the necronomicon. however, he has been subject to constant surveillance by the ancient ones as they await one slip, the single misstep, that will provide for them the ent

carvings and statues. the purpose of this iconography was to ward off the spiritual- and psychic- circumstances which would precipitate a plague, or some other evil "evil to destroy evil" although the ancient people of the world were conscious of an entity we might call the :author of all evil, the devil or satan, as evident in the sumerian creation epic and the rumoured existences of the cult of set of the egyptians, the more pressing concern was usually the exorcism of tiamat, she exists, somehow, just as the abyss exists and is perhaps indispensable to human life if we think of her as typifying the female quality of energy. although marduk was responsible for halving the monster from the sea, the sumerian tradition has it that the monster is not dead, but dreaming, asleep below the surf

odies of the three individuals most deeply involved. jim wasserman was subjected to what we may vaguely refer to as "poltergeist" activity during the time he worked on production and design aspects of the book. a room which, for certain loathsome purposes, was always kept locked was found one day to have been opened- from the inside. in the same building, just below his loft, the typesetters were set upon by swarms of rats. the discovery of a small hindu idol that had been lost signalled the end to the plague, and the rats disappeared. simon usually lives in fear of his life, for reasons that do not always have to do with the necronomicon. however, he has been subject to constant surveillance by the ancient ones as they await one slip, the single misstep, that will provide for them the ent

is most commonly known in the european texts which treat of sumeriology. in the greek alphabet, ea would appear as ha. q.e.d: aum.ha betrays the essential sumerian character of that book. after the initial testimony, we come to the chapter entitles "of the zonei and their attributes, zonei is, of course a greek word and refers to the planetary, or heavenly bodies; for they are "zoned, i.e, having set courses and spheres. they are also known as such in the chaldean oracles. the 'spirits' or bodies that exist beyond the zonei are called the azonei, meaning "un-zoned. whether this refers to the so-called "fixed" stars (having no sphere ascertainable to the early astronomers) or the comets, is unknown to the editor. whatever the case may be, the zonei seem to include the seven philosophical pl

grimoire. persons of unstable mental condition, or unstable emotional condition, should not be allowed, under any circumstances, to observe one of these rituals in progress. that would be criminal, and perhaps in suicidal. one of our colleagues was fearfully attacked by his dog directly following a fairly simple and uncomplicated formula from this book. this is definitely not a gilbert chemistry set. the method of the necronomicon concerns deep, primeval forces that seem to pre-exist the normal archetypal images of the tarot trumps and the golden dawn telesmatic figures. these are forces that developed outside the judeo-christian mainstream, and were worshipped and summoned long before the creation of the qabala as we know it today. hence, the ineffectiveness of the golden dawn banishing

ALEISTER CROWLEY BOOK OF LIES

lius unus deus ararita. let him go round to the west, make the holy hexagram, and say: filius et filia unus deus ararita. let him go round to the north, make the holy hexagram, and then say: filia et pater unus deus ararita. let him then return to the centre, and so to the centre of all [making the rosy cross as he may know how] saying: ararita ararita ararita. in this the signs shall be those of set triumphant and of baphomet. also shall set appear in the circle. let him drink of the sacrament and let him communicate the same] book of lies get any book for free on: www.abika.com 79 then let him say: omnia in duos: duo in unum: unus in nihil: hae nec quatuor nec omnia nec duo nec unus nec nihil sunt. gloria patri et matri et filio et [82] filiae et spiritui sancto externo et spiritui sanct

ter will be readily intelligible to e.a. freemasons, and it cannot be explained to others. book of lies get any book for free on: www.abika.com 84 [87] 39 kappa-epsilon-phi-alpha-lambda-eta lambda-theta the looby only loobies find excellence in these words. it is thinkable that a is not-a; to reverse this is but to revert to the normal. yet by forcing the brain to accept propositions of which one set is absurdity, the other truism, a new function of brain is established. vague and mysterious and all indefinite are the contents of this new consciousness; yet they are somehow vital. by use they become luminous. unreason becomes experience. this lifts the leaden-footed soul to the experience of that of which reason is the blasphemy. but without the experience these words are the lies of a loo

ccurate symbol. this chapter is explained in chapter 62. it would be improper to comment further upon a ritual which has been accepted as official by the a'.a [99] 45 book of lies get any book for free on: www.abika.com 96 kappa-epsilon-phi-alpha-lambda-eta mu-epsilon chinese music "explain this happening "it must have a `natural' cause "it must have a `supernatural' cause/ let these two asses be set to grind corn. may, might, must, should, probably, may be, we may safely assume, ought, it is hardly questionable, almost certainly-poor hacks! let them be turned out to grass! proof is only possible in mathematics, and mathematics is only a matter of arbitrary conventions. and yet doubt is a good servant but a bad master; a perfect mistress, but a nagging wife "white is white" is the lash of

ms of gnostic theology. the reader should consult la messe et ses mysteres, par jean 'marie de v (paris et nancy, 1844, for a complete demonstration of the incorporation of the solar and phallic mysteries in christianity. book of lies get any book for free on: www.abika.com 180 [183] 87 kappa-epsilon-phi-alpha-lambda-eta pi-zeta mandarin-meals there is a dish of sharks' fins and of sea-slug, well set in birds' nests..oh! also there is a souffle most exquisite of chow-chow. these did i devise. but i have never tasted anything to match the) which she gave me before she went away. march 22, 1912. e. v. book of lies get any book for free on: www.abika.com 181 [184] commentary( pi-zeta) this chapter is technically one of the laylah chapters. it means that, however great may be one's own achieve

ALEISTER CROWLEY BOOK OF THE LAW

shall deal hardly with them. iii,4: choose ye an island! iii,5: fortify it! iii,6: dung it about with enginery of war! iii,7: i will give you a war-engine. iii,8: with it ye shall smite the peoples; and none shall stand before you. iii,9: lurk! withdraw! upon them! this is the law of the battle of conquest: thus shall my worship be about my secret house. iii,10: get the stele of revealing itself; set it in thy secret temple-and that temple is already aright disposed& it shall be your kiblah for ever. it shall not fade, but miraculous colour shall come back to it day after day. close it in locked glass for a proof to the world. iii,11: this shall be your only proof. i forbid argument. conquer! that is enough. i will make easy to you the abstruction from the ill-ordered house in the victorio

arth or under the earth. nu is your refuge as hadit your light; and i am the strength, force, vigour, of your arms. iii,18: mercy let be off: damn them who pity! kill and torture; spare not; be upon them! iii,19: that stele they shall call the abomination of desolation; count well its name& it shall be to you as 718. iii,20: why? because of the fall of because, that he is not there again. iii,21: set up my image in the east: thou shalt buy thee an image which i will show thee, especial, not unlike the one thou knowest. and it shall be suddenly easy for thee to do this. iii,22: the other images group around me to support me: let all be worshipped, for they shall cluster to exalt me. i am the visible object of worship; the others are secret; for the beast& his bride are they: and for the win

ALEISTER CROWLEY LIBER 777

e situation. especially the americans, grossly and crapulously ignorant as they are of the rudiments of human language, seize like mongrel curs upon the putrid bones of their decaying monkey-jabber, and gnaw and tear them with fierce growls and howls. the mental prostitute, mrs. eddy (for example, having invented the idea which ordinary people call god, christened it mind, and then by affirming a set of propositions about mind, which are only true of god, set all hysterical, dyspeptic, crazy amurrka by the ears. personally, i don t object to people discussing the properties of four-sided triangles; but i draw the line when they use a well-known word, such as pig, or mental healer, or dung-heap, to denote the object of their paranoiac fetishism. even among serious philosophers the confusion

jinn) and some endnote material (the 99 names of god) in that language have not been entered] this electronic edition of 777 was prepared from the version of 777 revised printed in 777 and other qabalistic writings (originally published as the qabalah of aleister crowley. as far as i can tell this was a facsimile from the 1955 first edition of 777 revised; while crowley s original preface was re-set in the 1955 edition, the tables of correspondence, crowley s notes thereon, and the appendix giving the trigrams and hexagrams of the i ching were with minor exceptions straight facsimiles from the original 1909 edition of 777. in preparing the present edition i have included, besides the preface, tables, notes and appendix from the original edition, the following additional material from 777

aesh-neith were never egyptian deities but were names constructed on qabalistic principles by the golden dawn to refer to water and fire; similarly the name tarpesheth (tharpesht) is unknown prior to g.d. material, although she appears to be a hybrid of bast and sekhet. line 24: typhon was a monster in greek myth, probably a personification of destructive forces of nature, who was identified with set in late classical times. add selket, whose symbol was the scorpion. i have no idea what khephra is doing here. line 25: add neith (net) who is traditionally depicted with a bow and arrows. line 26: khem is identified by budge (op. cit, i, 97) with the phallic god min or amsu, and is said to have been the god of apu (panopolis. line 28: ahephi is hapi, one of the children of horus. line 29: add

arks on this column in 777 revised, ac s source here was levi. line 8: monoceros de astris means unicorn from the stars and is a title of the grade of 3 =88 practicus (referred to hod) in the golden dawn. col. xxxix. line 8: anhalonium lewinii is now known by the botanical name lophophora williamsi. col. clxxxvii. see magick in theory and practice for a discussion of some of these formul. another set of attributions of magical formul to the tree of life survives in one of crowley s magical notebooks and may be studied in magick: book 4 parts i-iv (editor s notes to appendix v col. 34. line 0: lastal is not necessarily an error for lashtal (for which see liber v vel reguli) but may be a variant form, the st representing the coptic sou, identified with the greek stau and attributed to kether

e book of thoth. in magick crowley added an additional column, the superior planetary governers of the signs; initially this referred the cardinal signs to the primum mobile, the kerubic signs to uranus and the mutable signs to neptune; in the book of thoth the cardinal signs were referred to pluto (discovered in the 1930s. cols. cxlix cli. agrippa (tom. ii cap. xxxvii) gives a somewhat different set of images for the decans, along with the significance of each. it is believed agrippa derived from latin translations of the picatrix, a medieval arabic work on magic. the images given here are close to those printed by regardie in complete golden dawn, and thus probably represent those circulating in the g.d, though regardie also gave the signification of each image (similar but not always id

ALEISTER CROWLEY LIBER CHANOKH

aha gohol: gi-cahisaje auauago coremepe peda, dasonuf vi-vau-di-vau? casaremi oeli meapeme sobame agi corempo carep-el: casaremeji caro-o-dazodi cahisa od vaugeji; dasata ca-pi-mali cahisa ca-pi-ma-on: od elonusahinu cahisa ta el-o calaa. torezodu nor-quasahi od fe-caosaga: bagile zodir ena- iad: das iod apila! do-o-a-ipe quo-a-al, zodacare! zodameranu obelisonugi resat-el aaf nor-mo-lapi! i have set my feet in the south, and have looked about me, saying: are not the thunders of increase numbered 33, which reign in the second angle? under whom i have placed 9639: whom none hath yet numbered, but one; in whom the second beginnings of things are and wax strong, which also successively are the numbers of time: and their powers are as the first 456. arise! you sons of pleasure! and visit the e

sure! and visit the earth: for i am the lord your god; which is and liveth (for ever! in the name of the creator, move! and shew yourselves as pleasant deliverers, that you may praise him among the sons of men [invokes: hcoma; the whole tablet of water. the angle of c of c. the queen of the thrones of water] liber lxxxiv 25 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [ma

areme zodumebi canilu. dazodisa etahamezoda cahisa dao, od mireka ozodola cahisa pidiai colalala. ul ci ninu a sobame ucime. bajile? iad balatohe cahirelanu pare! niiso! od upe ofafafe; bajile a-cocasahe icoresaka a uniji beliore. a mighty guard of fire with two-edged swords flaming (which have eight vials of wrath for two times and a half, whose wings are of wormwood and the marrow of salt) have set their feet in the west, and are measured with their 9996 ministers. these gather up the moss of the earth as the rich man doth his treasure. cursed are they whose iniquities they are! in their eyes are mill-stones greater than the earth, and from their mouths run seas of blood. their heads are covered with diamonds, and upon their heads are marble stones.*9 happy is he on whom they frown not

nger online. note that these tables predate the dee-kelly workings, and dee does not seem to have known what they were and what to do with them: he repeatedly asked about them and received vague or evasive answers from kelly and/or the angels. the heptarchic system of planetary magick is covered by turner (1983) and james (1984, and a golden-dawn-ized version is presented by zalewski (1990. it is set out in two ms digests by dee, de heptarchia mystica in sloane 3191, and compendium heptarchia mystica (add. ms 36,674. this material is drawn from the skrying sessions recorded in sloane ms 3188, principally tertius and quartus but incorporating material from all the books. it is not clear whether what dee meant by the book of enoch was the tablets of enoch which are definitely identical with

s (plate x) they have been restored. theangels of the tribes are as follows: angel tribe quarter olpaged dan east gebabal asshur east s-e lavavoth gad south s-e ziracah reuben south zurchol simeon south s-w zinggen zebulon west s-w hononol judah west alpudus issachar west n-w arfaolg ephraim north n-w zarnaah manesseh north cadaamp benjamin north n-e zarzilg napthali east n-e james (1984) gives a set of attributions of these to the signs of the zodiac which results in a rather strange arrangement of the signs around the circle of the quarters; as i am not sure what his source for it was, it is here omitted. an alternate arrangement appears in zalewski (1990, based on some notes by mathers to a golden dawn lecture on the astrological attributions of the 12 tribes, but this appears to disreg

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

i am thy mate, i am thy man, goat of thy flock, i am gold, i am god, flesh to thy bone, flower to thy rod. with hoofs of steel i race on the rocks through solstice stubborn to equinox. and i rave; and i rape and i rip and i rend everlasting, world without end, mannikin, maiden, maenad, man, in the might of pan. io pan! io pan pan! pan! io pan- vii illustration on page viii described: this is the set of photos originally published facing page 12 in equinox i, 2 and titled there "the signs of the grades" these are arranged as ten panels* in this re-publication, the original half-tones have been redone as line copy. each panel consists of an illustration of a single human in a black tau robe, barefoot with hood completely closed over the face. the hood displays a six-pointed figure on the fo

ted figure on the forehead- presumably the radiant eye of horus of the a. a, but the rendition is too poor in detail. there is a cross pendant over the heart. the ten panels are numbered in black in the lower left corner. the panels are identified by two columns of numbered captions, 1 to 6 to the left and 7 to 10 to the right. the description is bottom to top and left to right "1. earth: the god set fighting" frontal figure. rt. foot pointed to the fore and angled slightly outward with weight on ball of foot. lf. heel almost touching rt. heel and foot pointed left. arms form a diagonal with body, right above head and in line with left at waist height. hands palmer and open with fingers outstretched and together. head erect "2. air: the god shu supporting the sky" frontal. heels together a

them the succession of events is perfectly regular and certain, being determined by immutable laws, the operation of which can be foreseen and calculated precisely; the elements of caprice, of chance, and of accident are banished from the course of nature. both of them open up a seemingly boundless vista of possibilities to him who knows the causes of things and can touch the secret springs that set in motion the vast and intricate mechanism of the world. hence the strong attraction which magic and science alike have exercised on the human mind; hence the powerful stimulus that both have given to the pursuit of knowledge. they lure the weary enquirer, the footsore seeker, on through the wilderness of disappointment in the present by their endless promises of the future: they take him up t

ustration: the most common cause of failure in life is ignorance of one's own true will, or of the means by which to fulfil that will. a man may fancy himself a painter, and waste his life trying to become one; or he may be really a painter, and yet fail to understand and to measure the difficulties peculiar to that career (5) the second requisite of causing any change is the practical ability to set in right motion the necessary forces (illustration: a banker may have a perfect grasp of a given situation, yet lack the quality of decision, or the assets, necessary to take advantage of it (6 "every man and every woman is a star" that is to say, every human being is intrinsically an independent individual with his own proper character and proper motion (7) every man and every woman has a cou

he powers of the sphinx. xxvii chapter 0 the magical theory of the universe there are three main theories of the universe; dualism, monism and nihilism. it is impossible to enter into a discussion of their relative merits in a popular manual of this sort. they may be studied in erdmann's "history of philosophy" and similar treatises. all are reconciled and unified in the theory which we shall now set forth. the basis of this harmony is given in crowley's "berashith- to which reference should be made. infinite space is called the goddess nuit, while the infinitely small and atomic yet omnipresent point is called hadit<form. i cannot even explain (for instance) that an idea may not refer to being at all, but to going. the book of the law demands specia

ALEISTER CROWLEY MAGICK WITHOUT TEARS

y an act of will; you must say "peace be still" the moment you have understood these thoughts for what they are, tools of the enemy, invented by him with the idea of preventing magic without tears get any book for free on: www.abika.com 11 you from undertaking the great work- the moment you dismiss all such considerations firmly and decisively, and say "what must i do" and having discovered that, set to work to do it, allowing of no interruption, you will find that living peace which (as you seem to see) is a dynamic and not a static condition (there is quite a lot about this point in little essays toward truth, and also in the vision and the voice) your postscript made me smile. it is not a very good advertisement for the 8 kind of people with whom you have been associated in the past. my

nstance, the practice like the non-receiving of gifts is all right for a hindu whose mind is branded magic without tears get any book for free on: www.abika.com 24 for ten thousand incarnations by the shock of accepting a cigarette or a cup of tea. incidentally, most of the eastern cults fall down when they come west, simply because they make no allowance for our different temperaments. also they set tasks which are completely unsuitable to europeans- an immense amount of disappointment has been caused by failure to recognize these facts. your sub-questions a, b, and c are really answered by the above. all the terms you use are very indefinite. i hope it will not take too long to 15 get you out of the way of thinking in these terms. for instance, the word "initiation" includes the whole pr

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

er- for daily use and work. the egyptian theogony is the noblest, the most truly magical, the most bound to me (or rather i to it) by some inmost instinct, and by the memory of my incarnation as ankh-f-n-khonsu, that i use it (with its graeco-phoenician child) for all work of supreme import. why stamp my vitals, madam! the abramelin operation itself turned into this form before i could so much as set to work on it! like the duchess' baby (excuse this enthusiasm; but you have aroused the british lion-serpent) note, please, that the equivalents given in 777 are not always exact. tahuti is not quite thoth, still less hermes; mercury is a very much more comprehensive idea, but not nearly so exalted: hanuman hardly at all. nor is tetragrammaton iao, though even etymology asserts the identity. i

her self or "god within us" too easy to get muddled about it, and the subject requires careful preparation. chapter i. what is magick? cara soror, do what thou wilt shall be the whole of the law. what is magick? why should anyone study and practice it? very natural; the obvious preliminary questions of any subject soever. we must certainly get all this crystal clear; fear not that i shall fail to set forth the whole business as concisely as possible yet as fully, as cogently yet as lucidly, as may prove within my power to do. at least i need not waste any time on telling you what magick is not; or to go into the story of how the word came to be misapplied to conjuring tricks, and to sham miracles such as are to this day foisted by charlatan swindlers, either within or without the roman com

ALEISTER CROWLEY MEDITATION

happy medium between rigidity and limpness; the muscles are not to be strained; and yet they are not allowed to be altogether slack. it is difficult to find a good descriptive word "braced" is perhaps the best. a sense of physical alertness is desirable. think of the tiger about to spring, or of the oarsman waiting for the gun. after a little there will be cramp and fatigue. the student must now set his teeth, and go through with it. the minor sensations of itching, etc, will be found to pass away, if they are resolutely neglected, but the cramp and fatigue may be expected to increase until the end of the practice. one may begin with half an hour or an hour. the student must not mind if the process of quitting the asana involves several minutes of the acutest agony<
a few minutes' work; and it often happens with apparent spontaneity: with samadhi this is unfortunately not the case. he probably can get it at will, but could not say exactly how, or tell how long it might take him; and he could not be "sure" of getting it at all. one feels "sure" that one can walk a mile along a level road. one knows the conditions, and it would have to be a very extraordinary set of circumstances that would stop one. but thought it would be equally fair to say "i have climbed the matterhorn and i know i can climb it again" yet there are all sorts of more or less probable circumstances any one of which would prevent success. now we do know this, that if thought is kept single and steady, dhyana results. we do not know whether an intensification of this is sufficient to

ccount in magick. the will being a lever, a fulcrum is necessary; this fulcrum is the main aspiration of the student to attain. all wills which are not dependent upon this principal will are so many leakages; they are like fat to the athlete. the majority of the people in this world are ataxic; they cannot coordinate their mental muscles to make a purposed movement. they have no real will, only a set of wishes, many of which contradict others. the victim wobbles from one to the other (and it is no less wobbling because the movements may occasionally be very violent) and at the end of life the movements cancel each other out. nothing has been achieved; except the one thing of which the victim is not conscious: the destruction of his own character, the confirming of indecision. such an one i

shin-qof-dalet, adding to 463. now 400 is tau, the path leading from malkuth to yesod. sixty is samekh, the path leading leading sic from yesod to tiphereth; and 3 is gimel, the path leading thence to kether. the whole rod therefore gives the paths from the kingdom to the crown. this magical will is the wand in your hand by which the great work is accomplished, by which the daughter is not merely set upon the throne of the mother, but assumed into the highest<magick, the absolute is called the crown, god is called the father, the pure soul is called the mother, the holy guardian angel is called the son, and the natural soul is called the daughter. the son purifies the daughter by wedding her; she thus becomes the mother, the uniting of whom with the f

ntra which was used by the adept who constructed this rime, thereby hoping to fix it in the minds of men; so that they might attain to samadhi by the same method. others attribute to it a more profound signifcance-which it is impossible to go into at this moment, for we must turn to- humpty dumpty sat on a wall; humpty dumpty got a great fall; all the king's horses and all the king's men couldn't set up humpty dumpty again. this is so simple as hardly to require explanation. humpty dumpty is of course the egg of spirit, and the wall is the abyss--his "fall" is therefore the descent of spirit into matter; and it is only too painfully familiar to us that all the king's horses and all his men cannot restore us to the height. only the king himself can do that! but one can hardly comment upon a

ALEISTER CROWLEY SEPHER SEPHIROTH

lw# moses (cf. 351) h#m shiloh (perhaps ghe whose it is h or gpacific h; also a place name) hly# he was appeased (esther 7:10) hkk# 346 a spring; spring water rwqm a water-pipe; channel rwnc the will (i.r.q. 90; delight, favour, grace (i.z.q. 102) nwcr 347 palanquin (ct. 3:9; bridal bed; nuptial chariot( gwedlock, or the artificial sky under which they are joined in wedlock h) nwyrp) 348 five; to set in array #mx 350 a sapphire (ex. 28:18) ryps ophir; a young mule; dust of the earth rp( the horn; head; to send out rays, shine nrq vacuum mqyr [conscious] intelligence lk# tooth n# and god saw that it was good bw+ yk myhl )ryw 351 man #n) ishim, flames: the angelic choir of malkuth; burnt or incense offering my) lifted)#n moses the initiator (cf. 346) h#wm hiram-abif (a cunning artificer at t

ALEISTER CROWLEY TAO TEH KING

ages of the reaction between the essence of onesself and one's particular environment at the moment of their occurrence. they are equally tokens of the tao, by whom, in whom, and of whom, they are. to value them for themselves is deny the tao and to be lost in delusion. to despise them is to deny the omnipresence of the tao, and to suffer the illusion of sorrow. to discriminate between them is to set up the accursed dyad, to permit the insanity of intellect, to overwhelm the intuition of truth, and to create civil war in the consciousness. from 1908 to 1918, the tao teh king was my continual study. i constantly recommended it to my friends as the supreme masterpiece of initiated wisdom, and i was as constantly disappointed when they declared that it did not impress them, especially as my p

e book had aroused their keenest interest. i thus came to see that the fault lay with legge's translation, and i felt myself impelled to undertake the 12 task of presenting lao tze in language informed by the sympathetic understanding which initiation and spiritual experience had conferred on me. during my great magical retirement on aesopus island in the hudson river during the summer of 1918, i set myself to this work, but i discovered immediately that i was totally incompetent. i therefore appealed to an adept named amalantrah, with whom i was at that time in almost daily communion((weh note: amalantrah appears to be an astral being. crowley's amalantrah working with rodey minor and others does not settle the question of amalantrah being physical or incorporeal. this consultation took t

doctrine, and may be tested by experience of various bhavanas and other proper concentrations. but laotze draws a parallel for social or political use. to excite cupidity leads to theft at home, and war abroad. it is only too evident to day how neglect of this rule has destroyed civilization; i need not insist on examples of how a's potash, b's iron, c's coal and d's trade routes have caused e to set the world ablaze) 2. the wise man seeketh therefore to content the actual needs of the people; not to excite them by the sight of luxuries. he banneth these, and concentrateth on those((the present labour troubles are due to the absurd cult of material complexities miscalled prosperity) 13 chapter xiii the contempt for circumstance. 1. favor and disgrace are equally to be shunned; honour and c

from the teh, and the teh budded from the tao((the law of the tao is constant compensation; its method is always to redress the balance, and reduce the equation to zero. in its action it resembles the form of energy which we call gravitation very closely. it is an inertia always tending to minimize stress) 46 chapter xli the identity of the differential. 1. the best students, learning of the tao, set to work earnestly to practice the way. mediocre students now cherish it, now let it go. the worst students mock at it. were it not thus mocked, it were unworthy to be tao. 2. thus spake the makers of saws: the tao at its brightest is obscure. who advanceth in that way, retireth. its smooth way is rough. its summit is a valley. its beauty is ugliness. its wealth is poverty. its virtue, vice. it

onour, and its deeds the engine of achievement. it is present even in evil. 3. though the son of heaven were enthroned with his three dukes appointed to serve him, and he were offered a round symbol- of-rank as great as might fill the hands, with a team of horses to follow, this gift were not to be matched against the tao, which might be offered by the humblest of men. 4. why did they of old time set such store by the tao? because he that sought it might find it, and because it was the purification from all evil. therefore did all men under heaven esteem it the most exalted of all things. 68 chapter lxiii forethought at the outset. 1. act without lust of result; work without anxiety; taste without attachment to flavour; esteem small things great and few things many; repel violence with gen

ALEISTER CROWLEY THE BANNED LECTURE

and said that i was the president of the club and that the berlin police were after me. now, i am afraid it would be a little bit difficult for anyone to prove that i am responsible for any suicides that may take place in germany. but, on the other hand, it is quite impossible for me to disprove it. so now, if you want to attack anybody without the slightest fear of contradiction, you know how to set to work. i omitted to mention that all these suicides were excessively beautiful and even boluptuous young women of high social position, and that the wicked president had blackmailed them out of vast sums. you see, the people for whom this dear young gentleman was writing all get sexually excited by pictures of young women, and also by any statement about large sums of money. for they immedia

ard another case of the same kind, little more then a century old, with which jews had nothing to do. there was a poet laureate i am not quite sure what this species of animal is but his name was robert southey, and he lived, if you can call it living, about the time of william blake. he wrote a number of words arranged in some scheme connected with rime and rhythm; apparently, like golf clubs "a set of instruments very ill-adapted to the purpose" but, anyway, he called it a poem, and the title was something to do with the old woman of berkeley and who rode behind her. the person who rode behind her was mr. montague summers friend, the devil. what she actually did to merit this favour is to me rather obscure, because i have forgotten the whole beastly thing. but i do remember two lines, be

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

h, so this greater ritual places him on the path of gimel above, instead of below tiphareth. perform the lesser banishing ritual of the pentagram and annoint body with holy oil before performing this greater ritual of the pentagram. take up your position facing the west, strike the bell once and cry aloud abrahadabra! giving the threefold sign of enterer (horus, silence (harpocrates, and apophis (set triumphant. whirl around as on a pivot as rapidly as you can with the wand or sword outstretched, thus making a magick circle. then say, with all the exaltation possible: the light is mine; its rays consume me: i have made a secret door into the house of ra (enterer towards east) and tum (enterer towards west, of khephra (enterer towards north) and of ahathoor (enterer towards south (in centre

ALEISTER CROWLEY THE HEART OF THE MASTER

to dance their witches' sabbath on the moving miasma. and now i am drawn swiftly up by some invisible force; sucked by some vortex towards the hill and now i face him as he stands above me. homo his head is slightly bowed as if he brooded some delight. he wears a helm of ruddy gold, radiant with the light of the star. in the midst of his brows is a black diamond in a circlet of ruby and emerald, set in pure mother-of-pearl, so that it seems the eye of some unknown, some unknowable god. this eye has no lid. but his two human eyes are still half-closed, as if in worship or in wonder of rapture. his arms are folded on his breast: upon his corslet is the golden image of the sun. in his right hand is a rod of amber, crowned with a ruby; in his left an amethyst lotus with a sapphire corolla. lo

ALEISTER CROWLEY THE I CHING

thyself; else- how thy jaw shall quiver! look neither down nor up, the sages say. ill nourished, action merely means affray. but lo! below thee bleats the tiger's prey. improper method? firm and cautious stay! but thou, who nurturest all, mayst cross the river. 28 the ta kwo hexagram water of air- ta kwo: a weakened beam is under stress. to move in any manner spells success. place mats for things set down; then faults are few. dead willow shoots; old man young wife well wooing. the beam is weak; fate's busy with the brewing! the beam curves up- loyalty did the glueing. dead willow flowers; old wife young men pursuing! bold wader, thine head's wet- but thou wast true! 29 the khan hexagram moon of moon- khan: defile, cavern, pit: in times of danger make not sincerity of act a stranger. gorge

n a little, time's a friend to thee. haste may wreck all; discuss thy plans untried. first gain men's confidence; then saddle and ride! swift as a tiger- with the yi for a guide! confirm thy change with firm sincerity. 50 the ting hexagram sun of air- ting: cauldron; firm its auspice we may guess, realization, progress, and success. upset the foul pots! thy whore earns mother fee. before thou eat set guards about thy table! frowns failure if thou be not equitable. then shame on thee; thy case is pitiable. gold ornaments men's firm sincerity. and rings of jade attest him honourable! 51 the chen hexagram fire of fire- chen: fire! beware, but smile with mein divine! let nothing scare thee into spilling wine! here's trouble; watch thy ways, but drink thy wine! take lofty ground; the tide will

ness- men 'tis fortune's source. then, call the clansmen of ability! but pride and insolence slay majesty. 56 the lu hexagram sun of earth- lu: stranger, firm right conduct may unravel most of the tangles incident to travel. mean men by menial toil increase their woe; well lodged, served, monied men more easy go. his house on fire, his servants fled 'ware danger. though rich, armed, rested, still set caution ranger! good manners, self effacement with the throw; while arrogance and violence hurt the stranger. 57 the sun hexagram air of air- sun: wood, wind; mark their subtly suave persistance! elastic ease, the line of least resistance. infirm of purpose, learn the soldier's way. ask humbly of the gods to guide thy course! violent excess of struggle breeds remorse. wide forethoughts and shr

e! there is a time when wisdom urges rest. another when the bird should leave his nest. observe no rules? lament; the blame's to thee. attend them quietly- success flows free. enact right laws- be tactful with decree, for men are vexed when harshly pressed. kieh: regulations. who can do without them? but not too many, lest men come to flout them! quit not thine house to meddle with the state; but set good order still within thy gate. thou mayest lament if thou should'st disobey. but keep the law and go thy peaceful way. enact thy laws- suave, tactful, moderate; but vex not men with harshness overweigh! 61 the kung fu hexagram air of water- kung fu: supreme sincerity; thy wish fulfilled. for this moves even pigs and fish. trust thou thyself, repose in thine own sphere. but welcome and recip

ALEISTER CROWLEY THE LOST CONTINENT

basin churns with immense rapidity--through multiple bevel gearing--a sort of paddle with knife edges. the sweat is thus churned into froth, and gradually disappears, and is as continually replaced. the workers toil in shifts--eight hours work, four hours repose, eight hours work, four hours rest and recreation. the mills never cease day or night. the basin is of polished silver and agate, and is set at an angle, facing two enormous spheres of crystal, encased in a sort of trellis made of a certain greenish metal, its optical focus at a point midway between the two. the only sign of activity is that out of this focus a spark crackles unless the air be dry, a condition difficult to secure in this part of the world, although fans blow air, dried over chloride of calcium and sulphuric acid, o

on were undesirable. the third admitted that he had so meant his phrase, but destroying the postulate, still stuck to it. all this was the foundation of much magical theory, and on these purely psychological researches was based the whole magical practice 'there is no god' was a commonplace. it only implied that the mind was wrong to try to conceive within it what was by definition without it. to set limits to anything whatever seemed to them the greatest of crimes, the exact opposite of the true path to the sun. the practical side of magic was for the most part a mere utilization of known forces, such as are employed by modern science. but the resources of atlas were as great, and the advantages incomparably greater. the whole archipelago was a laboratory. there was no question of the 'co

d give us of the draught miraculous; us do they instruct in magic, and feed us the delicate food. let us call forth them that are within us, that they that are without may enter in, as it was made manifest by him that maketh secret" this passage, not devoid of a rude eloquence, makes clear what was held in exoteric circles. for in atlas the poet was not as in england a holy and exalted being, one set apart for his high calling, throned in the hearts of the people, cherished by kings and nobles, one on whom no wealth and honour are too great to shower, but one of the people themselves, of no greater con sequence than any other. every man was an artist in so far as he was a man; and every man being equally so in nature, whether so in achievement or not mattered nothing, as appreciation was o

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

given in the course of this book; but i must here mention that the brother mentioned in connexion with the "wizard amalantrah" etc (samuel bar aiwaz) identifies them with anu and adad the supreme mother and father deities of the sumerians. taken in connexion with the aiwaz identification, this is very striking indeed. it is also to be considered that nu is connected with north, while had is sad, set, satan, sat (equals "being" in sanskrit, south. he is then the sun, one point concentring space, as also is any other star. the word abrahadabra is from abrasax, father sun, which adds to 365. for the north-south antithesis see fabre d'olivet's "hermeneutic interpretation of the origin of the social state in man. note "sax" also as a rock, or stone, whence the symbol of the cubical stone, the

my will and its motion have causes long antecedent to the act. i may consider both my work and its reaction as twin effects of the eternal universe. the moved arm and ball are part of a state of the cosmos which resulted necessarily from its momentarily previous state, and so, back for ever. thus, my magical work is only on of the cause-effects necessarily concomitant with the cause-effects which set the ball in motion. i may therefore regard the act of striking as a cause-effect of my original will to move the ball, though necessarily previous to its motion. but the case of magical work is not quite analogous. for i am such that i am compelled to perform magick in order to make my will to prevail; so that the cause of my doing the work is also he cause of the ball's motion, and there is n

"the golden bough. thus one europa, semele and others claimed that zeus- air<<zeus obtained air for his kingdom in the partition with hades, who took fire, and poseidon, who took water. shu is the egyptian god of the firmament. there is a great difficulty here, etymologically. zeus is connected with iao, abrasax, and the dental sibilant gods of the great mysteries, with the south and hadit, ada, set, saturn, adonai, attis, adonis; he is even the "jesus, slain with the lance, whose blood is collected in a cup. yet he is also to be identified with the opposite party of the north and nuit, with the "john" slain with the sword, whose flesh is placed upon a disk, in the lesser mysteries, baptizing with water as "jesus" with fire, with on, oannes, noah, and the like. it seems as if this great d

rdian angel, he takes two towards his client. what do i mean by "beings divided by illusion from nuith, in the first paragraph? this, that we are limited mentally, that we realize only an infinitesimal fraction of the possible forms of expression. we can hardly even imagine ourselves as living on another planet, or in the sun; much less as apprehending the universe by means of a totally different set of senses. yet most of us who are not mere placental amnoites possess an instinct which persistently regrets our incapacities. it is bad enough to be dependent on scientific instruments for our knowledge of all but the grossest of the wonders and splendours of the universe; but worse that we are aware of an infinite variety of order of phenomena, such as electricity, magnetism, chemical action

calculations by the comparatively steady, regular, and imperceptible motion of his earth-borne body, how not to be stricken aghast to contemplate the possible consequences of taking, as a fixed and absolute point for the base of his triangulations, and unknown and uncontrollable engine in violent, erratic and incalculable action, neither to be mastered nor measured, his mind? who dare presume to set limits to the eccentricities of a brain which is the logical conclusion for a love-harried, witch-burning, god-fearing, fox-hunting, cannibal ape, spice with tubercle, syphilis, insanity and the rest of the poisons for one premise and an unintelligible and accidental environment for the other? is not every thought determined, and its validity indeterminable, especially by its owner? who then s

ALEISTER CROWLEY THE OTO GNOSTIC MASS

of the ceremony of the opening of the veil the priest: thee therefore whom we adore we also invoke. by the power of the lifted lance! he raises the lance. all repeat hailing sign. a phrase of triumphant music. the priest takes the priestess by her right hand with his left, keeping the lance raised. i, priest and king, take thee, virgin pure without spot; i upraise thee; i lead thee to the east; i set thee upon the summit of the earth. he thrones the priestess upon the altar. the deacon and the children follow, they in rank, behind him. the priestess takes the book of the law, resumes her seat, and holds it open on her breast with her two hands, making a descending triangle with thumbs and forefingers. the priest gives the lance to the deacon to hold, and takes the ewer from the child, and

nal trinity! women: glory to thee, thou sire and dam and self of i am that i am! men: glory to thee, beyond all term, thy spring of sperm, thy seed and germ! women: glory to thee, eternal sun, thou one in three, thou three in one! chorus: glory and worship be to thee, sap of the world-ash, wonder-tree (these words are to form the substance of the anthem; but the whole or any part thereof shall be set to music, which may be as elaborate as art can devise. but even should other anthems be authorized by the father of the church, this shall hold its place as the first of its kind, the father of all others) viii of the mystic marriage and consummation of the elements the priest takes the paten between the index and medius of the right hand. the priestess clasps the cup in her right hand. the pr

ALEISTER CROWLEY THE QABALAH

her they be of god, no mistake when st. paul claims the discernment of spirits to be a principal point of the armour of salvation (1 cor. xii. 10. now how should frater p. or another test the truth of any message purporting to come from the most high? on the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god-forms, and such childish toys. we set phantoms to chase phantoms. we make our scin-laeca1 pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king s daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. as as we have seen in our chapter on yoga,2 this mind is a very aspen; and as we may see in the last chapter of captain fuller s star

rk of the whole, as either letter in a pair is substituted for the other letter. thus, by albath, from jwr, ruach, is formed uxd, detzau. the names of the other twenty-one methods are: tgba, tdga, gbda, dbha, hbwa, zbja, jbfa, fbya, ybka, kbla, lbma, mbna, nbsa, sbua, ubpa, pbxa, xbqa, rbca and cbta. to these must be added the modes dgba and \bla. then comes the rational table of tziruph, another set of twenty-two combinations.6 there are also three tables of the commutations, known respectively as the right, the averse, and the irregular. to make any of these, a square, containing 484 squares, should be made, and the letters written in. for the right table write the alphabet across from right to left: in the second from of squares do the same but begin with b and end with a; in the third

heavenly man (the ten sephiroth) was produced, there were certain primordial worlds created, but these could not subsist, as the equilibrium of balance was not yet perfect, and they were convulsed by the unbalanced force, and destroyed.22 these primordial worlds are called the kings of ancient time and the kings 21 sometimes \yyjh u, otz ha-chayim, thus making possible the fudging of a different set of gematria identities t.s. 22 according to some, the qlippoth or shells are the remnants of these primal worlds t.s. liber lviii 14 of edom who reigned before the monarchs of israel. in this sense, edom is the world of unbalanced force, and israel is the balanced sephiroth (genesis xxxvi, 31. this important fact, that worlds were created and destroyed prior to the present creation, is again a

hren, unpopular with the rabbis because their consciences were not clear. samael fulfils a most useful function; he is scepticism, which accuses intellectually; conscience, which accuses morally; and even that spiritual accuser upon the threhold, without whom the sanctuary might be profaned. we must defeat him, it is true; but how should we abuse and blame him, without abuse and blame of him that set him there? 136. a mystic number of jupiter; the sum of the first 16 natural numbers. 144. a square and therefore a materialisation of the number 12. hence the numbers in the apocalypse. 144,000 only means 12 (the perfect number in the zodiac or houses of heaven and tribes of israel) 12, i.e. settled 1000, i.e. on the grand scale. 148 \ynzam, scales of justice. 156. babalon. see liber 418. this

te 441= 21 21. 21 is hyha, the god of kether, whose will is truth. 450. t, the great dragon. 463. dqch hfm, moses wand, a rod of almond. 3+ 60+ 400, the paths of the middle pillar. 474. tud, knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth heads of the stooping dragon, raised up when the tree of life was shattered, and macroprosopus set cherubim against microprosopus. see 4= 7 ritual supra.55 also, and very specifically, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. tylyl, the demon-queen of malkuth. 666. last of the mystic numbers of the sun. twrc, the spirit of sol. also tc wmmu, ommo satan, the satanic trinity of typhon, apophis an

ALEISTER CROWLEY THE SWORD OF SONG

spirt to her heart 61 755 this beats the orthodox dove-suitor! what explanation could be cuter than gabriel with a pea-shooter? in such a conflict i stand neuter. but oh! mistake not gold for pewter! 760 the plain fact is: materialise what spiritual fact you choose, and all such turn to folly lose the subtle splendour, and the wise love and dear bliss of truth. beware 765 lest your lewd laughter set a snare for any! thus and only thus will i admit a difference twixt spirit and the things of sense. what is the quarrel between us? 770 why do our thoughts so idly clatter? i do not care one jot for matter, one jot for spirit, while you say one is pure ether, one pure clay. i ve talked too long: you re very good 775 i only hope you ve understood! remember that conversion lurks nowhere behind m

ear would not have been deceived) regan gravely rebukes her; recommends, as it were, a course of six easy lessons in mind* i use the word vivien provisionally, pending the appearance of an essay to prove that lord tennyson was in secret a reformer of our lax modern morals. no doubt, there is room for this. vivien was perfectly right about the cycle of strumpets and scoundels whom mr. tennyson has set revolving round the figure of his central wittol, and she was the only one with the courage to say so, and the brains to strip of the barbarous glitter from an idiotic and phantom chivaly. the sword of song 48 ing her own business; and surely it was unparalled insolence on the part of a dismissed girl to lecture her more favourite sister on the very point for which she herself was at that mome

depiction of such phenomena. all this prepares us for scene iv, in which we get a glimpse of the way lear s attendants habitually behave. oswald, who treats lear throughout with perfct respect, and only shows honest independence in refusing to obey a man who is not his master, is insulted in language worthier of a bargee than a king; and when he remonstrates in dignified and temperate language is set upon by the ruffianly kent. are decent english people to compain when goneril insists that this sort of thing shall not occur in a royal house? she does so, in language nobly indignant, yet restrained: lear, in the hideous, impotent rage of senility, calls her his own daughter a bastard (no insult to her, but to himself or his wife, mark ye well. albany enters a simple, ordely-minded man; he m

the english for the benefit of the ridiculed and hated frenchmen? moreover, cordelia reckons without her host. the british bulldogs make short work of the invaders and rebels, doubtless with the connivance of the king of france, who, with great and praiseworthy acuteness, forsees that cordelia will be hanged, thus liberating him from his most filthy bargain: there is but one alarum, and the whole set of scoundrels surrender. note this well; it is not by brute force that the battle is won; for even if we exonerate the king of france, we may easily believe that the moral strength of the sisters cowed the french. this is the more evident, since in act v. shakespeare strikes his final blow at the absurdity of the duel, when edmund is dishonestly slain by the beast edgar. yet the poet s faith i

alcool! l alcool est un poison! and buvez de l alcool! l alcool est un aliment! we know now that alcohol is a food up to a certain amount; the precept, good enough for a rough rule as it stands, will not bear close inspection. what buddha really commands with that grim humour of his, is: avoid intoxication. but what is intoxication? unless it be the loss of power to use perfectly a truth-telling set of faculties. if i walk unsteadily it is owing to nervous lies and so for all the phenomena of drunkenness. but a lie involves the assump* quoted in science and buddhism, s. iv, note. ship me somewhere east of suez, where a man can raise a thirst. r. kipling. while as for quilp hop o my thumb there banjo-byron that twangs the strum-strum there. browning, pachiarotto (said of a. austin) tion of

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ot only the text, but the comment; not only the comment, but the dictionary, the grammar, and the alphabet. it is necessary to be thoroughly grounded in the language before you can appreciate its masterpieces; and if while totally ignorant of the former you despise the latter, you will forgive the more frivolous onlookers if their amusement matches your indignation. the brothers of the a. a. have set their faces against all charlatanism, whether of miracle-mongering or obscurantism; and all those persons who have sought reputation or wealth by such means may expect ruthless exposure, whether of their vanity or their dishonesty; for by no gentler means can they be taught. the brothers of the a. a. will advise simple experiments, and will describe them, by the pens of their chosen delegates

gs the emerald chaste and clean from the duller paler green. surely in the circle millions of immaculate pavilions flash upon the trembling turf like the sea-stars in the surf- millions of bejewelled tents for the warrior sacraments. vaster, vaster, vaster, vaster, grows the stature of the master; all the ringed encampment vies with the infinite galaxies. in the midst a cubic stone with the devil set thereon; hath a lamb's virginal throat; hath the body of a stoat; hath the buttocks of a goat; hath the sanguine face and rod of a goddess and a god! spell by spell and pace by pace! mystic flashes swing and trace velvet soft the sigils stepped by the silver-starred adept. back and front, and to and fro, soul and body sway and flow in vertiginous caresses to imponderable recesses, 40 till at l

ord, 53 threw open his case, selected a pair of glasses, and passed them to the clerk, who handed them up to mr. brown. the magistrate put the glasses on; looked round the court for a minute or two, and then broke out "dear me! dear me! how extraordinary! these glasses alter every one in the court. it's really astonishing. they don't improve the looks of people; on the contrary, a more villainous set of countenances it would be difficult to imagine. if these glasses are to be trusted, men are more like wild animals than human beings, and the worst of all are the solicitors; really a terrible set of faces. but this may be the truth of things; these spectacles do show one more than one's ordinary eyes can perceive. dear me! dear me! it is most astonishing; but i feel inclined to accept mr. p

the eye as i had studied its form-peculiarities. with this hint, i completed my work. it took me only a few days to learn that rossetti's view of colour was just as limited, or, i should say, just as peculiar, as his view of form; and, when i once understood the peculiarities of his colour-sight, i could reproduce them as easily as i could reproduce the peculiarities of his vision of form. i then set to work to get both these peculiarities into half a dozen different sets of glasses "the work took me some six or eight months; and, when i had done my best, i sent a little note round to rossetti and awaited his coming with painful eagerness, hope and fear swaying me in turn. when he came, i gave him a pair of the spectacles; and, when he put them on and looked out into the street, i watched

d you will see that his apprehension of the reality of things is much greater than theirs. it is that which distinguishes him from the other great colourists of venice. and, as my own view of life grew sadder and clearer, it came to me gradually as a purpose that i should try to make glasses that would show the reality, the essential truth of things, as all the great masters had seen it; and so i set to work again on a new quest "about this time, i found out that, though i had many more customers in my shop, i had not made money out of my 71 artistic enterprises. my old trade as a spectacle-maker was really the most profitable branch of my business. the sale of the rossetti-glasses and the titian-glasses, which at first had been very great, fell off quickly as the novelty passed away, and

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ords on the relations which should subsist between a neophyte and his probationers. though a neophyte is obliged to show "zeal in service" towards his probationers, it is no part of his duty to be continually beating the tattoo. he has his own work to do_ very serious and important work_ and he cannot be expected to spend all his time in making silk purses out of pigs' ears. he is not expected to set definite tasks, nor has he authority to do so. the probationer is purposely left to himself, as the object of probation is principally that those in authority may discover the nature of the raw material. it is the duty of the probationer to perform the exercises recommended in his text-books, and to submit the record of his results for criticism. if he hinds himself in a difficulty, or if any

ent by george raffalovich led to crowley withdrawing the large remainder from sales and breaking with raffalovich. i am authorised to say that no one will be admitted as a neophyte unless his year's work gives evidence of considerable attainment in the fundamental practices, asana, pranayama, assumption of god-formns, vibration of divine names, rituals of banishing and invoking, and the practices set out in sections 5 and 6 of liber o. although he is not examined in any of these, the elementary experience is necessary in order that he may intelligently assist those who will be under him. but let no one imagine that those in authority will urge probationers to work hard. those who are incapable of hard work may indeed be pushed along, but the moment that the pressure is removed they will fa

the god rearisen, as it shall have been given unto thee by thy superior. 16. and this being accomplished, thou mayest enter again into the vision, that thereby shall be perfected in thee. 17. after this shalt thou return into the body, and give thanks unto the most high god iaida, yea unto the most high god iaida. 18. mark well that this operation should be performed if it be possible in a place set apart and consecrated to the works of the magick of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough to cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practised at

et "the scene is an ancient egyptian temple, supported by two mighty pillars. two "rows of marble seats form a semi-circle, cut by a gap covered by a veil "in the east. on the upper seats are the musicians, flutes and violins "on the lower are singers and dancers. there are doors also at the north "and south "the prophet" lead me to the holy place! trace the circle widdershins! light the incense! set the pace to the flutes and violins "the musicians" kill! kill! life is shrill! still! still! word and will! flame! flame! speak the name! trill! trill! thrill! thrill! i acclaim the shame! i have heard the word! fulfil the will "the prophet" bid the virgins veil the bride! lead her forth, a shower of spray, 17 a flower of foam upon the tide, a fleece of cloud upon the day! so my sightless eyes

! 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 who hath seen may never k

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sk for the writer, who will be pleased to see you again. e the equinox vol. i. no. v 2nd part june 20, 1990 e.v. key entry by rusty sporer and bill heidrick, t.g. of o.t.o- needs further proof reading (c) o.t.o. disk 2 of 2 o.t.o. p.o.box 430 fairfax, ca 94930 usa (415) 454-5176- messages only. pages in the original are marked thus at the bottom: page number comments and descriptions are also set off by curly brackets comments and notes not in the original are identified with the initials of the source: ac note= crowley note. weh note= bill heidrick note, etc. descriptions of illustrations are not so identified, but are simply in curly brackets (addresses and invitations below are not current but copied from the original text of the early part of the 20th century* special supplement li

ing. look in the beneath and thou shalt see a new world! i looked and saw a great abyss and a dark funnel of whirling waters or fixed airs, wherein were cities and monsters and trees and atoms and mountains and little flames (being souls) and all the material of an universe. and all are sucked down one by one, as necessity hath ordained. for below is a glittering jewelled globe of gold and azure, set in a world of stars. and there came a voice from the abyss, saying "thou seest the current of destiny! canst thou change one atom in 8 its path? i am destiny. dost thou think to control me? for who can move my course" and there falleth a thunderbolt therein: a catastrophe of explosion: and all is shattered. and i saw above me a vast arm reach down, dark and terrible, and a voice cried: i am et

17, 1900, die" a note concerning the thirty aethyrs: the visions of the 29th and 30th aethyrs were given to me in mexico in august, 1900, and i am now (23.11.9) trying to get the rest. it is to be remarked that the last three aethyrs have ten angels attributed to them, and they therefore represent the ten sephiroth. yet these ten form but one, a malkuth-pendant to the next three, and so on, each set being, as it were, absorbed in the higher. the last set consists, therefore, of the first three aethyrs with the remaining twenty-seven as their malkuth. and the letters of the first three aethyrs are the key-sigils of the most exalted interpretation of the sephiroth. i is therefore kether; l, chokmah and binah; a, chesed; n, geburah; 10 r, tiphereth; z, netzach; n, hod; o, jesod. the geomanti

esia abhorret a sanguine" and there is another scroll below it in a language of which i do not know the sounds. the meaning is, not as they have understood. the blood is thicker and darker now, and it is becoming clotted and black, so that everything is blotted out; because it coagulates, coagulates. and then at the top there steals a dawn of pure night-blue- oh, the stars, the stars in it deeply set- and drives the blood down; so that all round the top of the oval gradually dawns the figure of our lady nuit, and beneath her is the flaming winged disk, and below the altar of ra-hoor-khuit, even as it is upon the stele of revealing. but below is the supine figure of seb, into whom is concentrated all that clotted blood. and there comes a voice: it is the dawn of the aeon. the aeons of cursi

e altogether! on my head is the crown, 419 rays far-darting. and my body is the body of the snake, and my soul is the soul of the crowned child. though an angel in white robes leadeth me, who shall ride upon me but the woman of abominations? who is the beast? am not i one more than he? in 22 his hand is a sword that is a book. in his hand is a spear that is a cup of fornication. upon his mouth is set the great and terrible seal. and he hath the secret of v. his ten horns spring from five points, and his eight heads are as the charioteer of the west. thus doth the fire of the sun temper the spear of mars, and thus shall he be worshipped, as the warrior lord of the sun. yet in him is the woman that devoureth with her water all the fire of god. alas! my lord, thou art joined with him that kno

ALEISTER CROWLEY EQUINOX EQ I 1 2

he cannabis, since dogs as well as human beings vary considerably in their reaction to the drug. also, preliminary tests should be made upon the animals before they are finally selected for test purposes, in order that we may know exactly how they behave under given conditions. after the animals have been finally selected and found to respond to the standard test dose, 0.01 gm. per kilo, they are set aside for this particular work, care being taken to have them well fed, well housed, and in every way kept under the best sanitary conditions. usually we have found it desirable to keep two or more of the approved animals on hand at all times, so there may not be delay in testing samples as they come in. in applying the test, the standard dose (in form of solid extract for convenience) is admi

en spend nine-tenths of their waking lives in that world, only descending to feed and dress and so on at the imperative summons of their physical constitution. now to us who thus live the world of mind seems almost as savage and unexplored as the world of nature seemed to the greeks. 4 there are countless worlds of wonder unpath'd and uncomprehended and even unguessed, we doubt not. therefore we set out diligently to explore and map these untrodden regions of the mind. surely our adventures may be as exciting as those of cortes or cook! it is for this reason that i invite with confidence the attention of humanity to this record of my journey. but another set of people will find another disappointment. i am hardly an heroic figure. i am not the good young man that died. i do not remain in

g conquered nature) we are all able to say "i will drink this wine, and not that wine. for, as we have now learnt, our happiness does not at all depend upon our possessions or our power. we would all rather be dead than be a millionaire who lives in daily dread of murder or blackmail. our happiness depends upon our state of mind. it is the mastery of these things that the magicians of to-day have set out to obtain for humanity; they will not turn back, or turn aside. 5 it is with the object of giving the reins into the hands of others that i have written this record, not without pain. others, reading it, will see the sort of way one sets to work; they will imitate and improve upon it; they will attain to the magistry; they will prepare the red tincture and the elixir of life for they will

rked so hard. oh lord, how long? 5.50. the mantra still ripples on. i am so far from the path that i have a real good mind to get maryt to let me perform the black mass on her at midnight. i would 29 just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra's mantram till his throne gets red-hot and burns his lotus-buttocks; i want to pinch little harpocrates till he fairly yells and i will too! somehow! 6.15. i have now got into a sort of smug content, grinning all over like some sleepy chinese god. no reason fo

there is this point to be considered: that one can never (except by a regrettable accident) hurt oneself more than one wants to. in other words, it is impossible thus to inflict pain, and so flagellants have been rightly condemned as mere voluptuaries. the only way to do so would be to inflict some torture whose severity one could not gauge at the time:"e.g. one might dip oneself in petroleum and set light to it, as the young lady mystic did i suppose in brittany! the other day. it's not the act that hurts, but the consequences; so, although one knows only roughly what will happen, one can force oneself to the act. this, then, is a possible form of self-martyrdom. similarly, mutilations; though it is perhaps just to observe that all these people are mad when they do these things, and thei

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cessor version. to print, use substitution tables from printer drivers 3g10x.prn or 3g10x-l.prn, february 1990 e.v. revision or later (new graphics symbols and formatters used this time. a 7-bit ascii version is also available. o.t.o. p.o.box 430 fairfax, ca 94930 usa (415) 454-5176- messages only. pages in the original are marked thus at the bottom: page number comments and descriptions are also set off by curly brackets comments and notes not in the original are identified with the initials of the source: ac note= crowley note. weh note= bill heidrick note, etc. descriptions of illustrations are not so identified, but are simply in curly brackets (addresses and invitations below are not current but copied from the original text of the early part of the 20th century* the wild ass i the se

kets comments and notes not in the original are identified with the initials of the source: ac note= crowley note. weh note= bill heidrick note, etc. descriptions of illustrations are not so identified, but are simply in curly brackets (addresses and invitations below are not current but copied from the original text of the early part of the 20th century* the wild ass i the secret of the house of set is hidden in my sevenfold veil; for i am he that doth beget the rood, and bear the holy graal. yet is my manhood woman-frail, barren my motherhood. they now shall men my mystic mountain scale? these ram's-horn thumbs jut from my brow to push them to the miry slough wherein the foes of set are caught. come, let us pluck the golden bough from the brave tree of life and thought! who heareth naugh

all men my mystic mountain scale? these ram's-horn thumbs jut from my brow to push them to the miry slough wherein the foes of set are caught. come, let us pluck the golden bough from the brave tree of life and thought! who heareth naught, he heedeth naught. come, we are safely housed and shrined where subtler images are wrought than boast the treasuries of mind! 201 ii the secret of the house of set. as a poor pilgrim clambering toils on the slopes, so i to get halidom for my lord the king. faintly and feebly murmuring i uttered the mysterious runes, and bade my body's sleekness sing silky, satanic, subtle tunes. was he not holy? milk of moons were not so pallid as his cheek, and roses of a million junes his mouth left livid. so i seek in all god's seas a tiny creek wherein to moor my sha

d that cup of curses brim? how may god's maniac ministers lash the last languor out of him? 203 i did it. how? so great and grim the gods are, i may never guess. suffice it, on his mouth i swim a drowning dastard. the caress wakes the lost life. i see him dress the godhead. up he bounds and brays- the wild ass of the wilderness, the soul that sees, the soul that slays! inhabit the untrodden ways; set! thou my god and i thy priest, thy temple hidden in the haze of deserts death to god or beast! thou who art both shalt foin and feast with me who am both, thy hate's co-heir, lord of the west and of the east- the scorpion's hole, the lion's lair! i kissed his mouth- sublime despair! our souls were one; our bodies met- yea! darkness cover everywhere the secret of the house of set! alys cusack

body held. but- god! i was not content with the blasphemous secret of years; the veil is hardly rent while the eyes rain stones for tears. so i clung to the lips and laughed as the storms of death abated, the storms of the grevious graft by the swing of her soul unsated. wherefore reborn as i am by a stream profane and foul in the reign of a tortured lamb, in the realm of a sexless owl, 211 i am set apart from the rest by meed of the mystic rune that reads in peril and pest the ambrosial moon- the moon! for under the tawny star that shines in the bull above i can rein the riotous car of galloping, galloping love; and straight to the steady ray of the lion-heart lord i career, pointing my flaming way with the spasm of night for a spear! o moon! o secret sweet! chalcedony clouds of caresses

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time, many years ago, the trows became dissatisfied with their residence upon pomona. they determined, therefore, to leave the pomona hills and knowes, and take up their dwelling beside the dwarfie stone on the island of hoy. the change was to be effected one evening at midnight, when the moon would be full and everything in favour of their flitting. the fateful night arrived, and the fairy train set out upon their journey. they bade farewell to the grassy hillocks upon which they had danced so often, and to the rocky caverns, the scene of their nightly revels, and all hied to the trysting-place, which was the black craig of stromness, chanting an elfin song as then went. there they made the preparations necessary for crossing the intervening sea. they took a number of "simmons" or straw b

ad indulged in that little recreation they changed the tune of their lay and gave the same words with another air, which called at once to my mind the choir of the 377 "suppliants" as a matter of fact they were asking me for some favour. at the sight of real tears rolling down the faces of these two most lovable creatures, so handsome and graceful, so perfect in all their proportions, my pity was set in motion; and soon love was to follow, thought i. though of a slightly dark complexion, they were none the less remarkably pretty, and very near the finest type of white womanhood. alas! their beauty was a trap, their sweet voices were meant to delude me; the sirens had been sent by those who could not but mean persecution against me. i found this out as soon as i understood them. they wanted

ept, however, two, which, as it happens, are also written by soldiers, viz, captain william bell mctaggart's "absolute relativism" and captain j. f. c. fuller's "star in the west" this work, however, more than these two, which only deal with kant "en passant" shows him to be, as we have always considered him, the wild irishman of teutonic thought, who recklessly gallops at the philosophic hurdles set up by the seventeenth- century and early eighteenth-century philosophers. some of these he clears skilfully enough, others he crashes through and shouts "a priori" little seeing that these innate intuitions of his are but abstractions from experience "inherited experiences" as herbert spencer has since shown- without furthering the solution of the problem "what is existence" in fact, in many w

s nothing in tennyson which the memorial does not figure in one or other of its gaudy features; no flatulence of the memorial whose 394 perfect parallel one cannot find in the shoddy sentimentalism of tennyson. even where the vision is true and beautiful it is quite out of place. the young gentleman waits in the park for his young lady; and sees, quite clearly and nicely: 1 weh note- this word is set upside-down in the original text "and like a ghost she glimmers on to me" apart from the villainous cacophony and bad taste of the wording, the vision is true enough; i was once young myself, in a park- and the rest of it; and that is exactly the vision. but what a point of view! the young gentleman must certainly have been a curate. at such moments the heart should race, the veins swell, the

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too poor in detail. there is a cross pendant over the heart. the ten panels are numbered in white in the upper left, but the numerals are very dim even in the ist edition (some blurred out entirely in the weiser edition. the panels are identified by two columns of numbered captions, 1 to 6 to the left and 7 to 10 to the right. the description is bottom to top and left to right "1. earth: the god set fighting" frontal figure. rt. foot pointed to the fore and angled slightly outward with weight on ball of foot. lf. heel touching rt. heel and foot pointed left. arms form a diagonal with body, right above head and in line with left at waist height. hands palmer and open with fingers outstretched and together. head erect "2. air: the god shu supporting the sky" frontal. heels together and slig

ge circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which is to be found in cornelius 15 agrippa and other books) you would draw in the four colours with such other devices as your experience may suggest. 4. and so on. we cannot here enter at length into all the necessary preparations; and the student will find them fully set forth in the proper books, of which the "goetia" is perhaps the best example. these rituals need not be slavishly imitated; on the contrary the student should do nothing the object of which he does not understand; also, if he have any capacity whatever, he will find his own crude rituals more effective than the highly polished ones of other people. the general purpose of all this preparation i

nt, and by seeking in every possible way to intensify and prolong the effect. simple impressions in normal consciousness are resolved by hashish into a concatenation of hieroglyphs of a purely symbolic type. just as we represent a horse by the five letters h-o-r-s-e, none of which has in itself the smallest relation to a horse, so an even simpler concept such as the letter a seems resolved into a set of pictures, a fairly large number, possibly a constant number, of them. these glyphs are perceived together, just as the skilled reader reads h-o-r-s-e as a single word, not letter by letter. these pictorial glyphs, letters as it were of the 42 word which we call a thought, seem to stand at a definite distance in space behind the thought, the thought being farther from the perceiving soul. lo

ss and the general character of the transcendental states of consciousness resulting from its successful practice. xi "he maketh the whole world of fire, air, water, and earth, and of the all-nourishing ether- zoroaster. one truth, says browning, leads right to the world's end; and so i find it impossible to open a subject, however small 57 in appearance, without discovering an universe. so, as i set myself to discuss the character of mystic states, it is immediately evident that if i am to render myself at all intelligible to english readers, a totally new system of classification must be thought out. the classical eight jhanas will be useless to us; the hindu system is almost as bad; the qabalistic requires a preliminary knowledge of the tree of life whose explanation would require a vol

it we first notice its name and form (nama and rupa "here is a rose" we say. in such a world live the entirely vulgar. next (with berkeley) we perceive that this statement is false. there is an optical sensation (vedana) of red; an olfactory sensation of fragrance; and so on. even its weight, its space, are modifications of sense; and the whole statement is transformed into "here is a pleasurable set of sensations which we group under the name of a rose" in such a world lives the sensuous artist. next, these modifications of sense are found to be but percepts; the pleasure or pain vanishes; and the sensations are observed coldly and clearly without allowing the mind to be affected. this perception (san n a) is the world of the surgeon or the man of science. next, the perception itself is s

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d july 1, 1990 e.v. first proofreading against the 1st edition done by bill heidrick, t.g. of o.t.o. portions of the abramelin diary after page 239 were entered by fr. h.b (further proof reading desirable (c) o.t.o. disk 2 of 3 o.t.o. p.o.box 430 fairfax, ca 94930 usa (415) 454-5176_ messages only. pages in the original are marked thus at the bottom: page number comments and descriptions are also set off by curly brackets comments and notes not in the original are identified with the initials of the source: ac note= crowley note. weh note= bill heidrick note, etc. descriptions of illustrations are not so identified, but are simply in curly brackets (addresses and invitations below are not current but copied from the original text of the early part of the 20th century* on the instructions l

ground as shown. at the quarter where the spirit is to appear is drawn a triangle within a circle: at its points are to be placed three vessels burning on charcoal the incense of mercury. about the great circle are disposed lamps burning olive oil impregnated with snake-fat. c is the chair of the chief operator. d is the altar, e e are the pillars, and g g handy and convenient tables whereon are set writing materials, the ingredients for the hell-broth, charcoal, incense &c, all as may be needed for this work. at f is placed a small brazen cauldron, heated over a lamp burning with spirit in which a snake has been preserved.2 171 "operationis personae" v.h. sor: s.s.d.d. addressed mighty magus of art. v.h. fra: i.a" assistant magus of art. v.h. fra: ae.a" magus of the fires. v.h. fra: d.p

s hell-broth] is the utter power of our sacred rites! come forth! come forth! come forth unto us, spirit of mercury, o taphthartharath. i bind and conjure thee by him that sitteth for ever on the throne of thy planet, the knower, the master, the all-dominating by wisdom, thoth the great king, lord of the upper and the lower crowns! i bind and conjure thee by the great name iahdonhi whose power is set flaming above thy palaces, and ruleth over thee in the midst of thy gloomy habitations. and by the powers of the mighty letter beth: which is the house of our god, and the crown of our understanding and knowledge. and by the great magic word stibettchephmefshiss which calleth thee from thy place as thou fleest before the presence of the spirit of light and the crown! and by the name zbath, whi

sun, and thy nemyss as the night sky-blue! thou who art as rugged as the wind! who formulatest wonders in the world! thou unchangeable as ta-ur! thou, mutable as water! changing ever, and ever the same! thou, girt about with the waters of the west as with a garment! thou, who art, in the beneath as in the above, like to thyself! reflector! transmuter! creator! thee, thee, i invoke! behold, i have set my feet in the west, as r that hath ended his work! toum goeth down into thy waters, and the daylight passeth, and the shadows come! but i, i pass not, nor go down! the light of my godhead gleams ever in thy glowing skies; horus is my name, and the city of darkness is my house: thoth is on the prow of my bark and i am khephera that giveth light! come unto me! come unto me, i say, for i am he t

have passed by the gate of amennti: and the gate of the taot! behold! i am come to the gate of the shining ones in heaven. i stand between the mighty pillars of that gate: at my right hand the pillar of fire, and at my left the pillar of cloud: open unto me o gate of the god with the motionless heart: i am come forth by the t'eser gate: i advance over the paths that i know, i know: and my face is set towards the land of the maat [again formulating the augoeides] come forth, come forth, my god, my king: come unto me, thou that art crowned with starlight: thou that shinest amongst the lords of truth: whose place is in the abode of the spirits of heaven [when thou shalt again see the glorious one thou shalt salute with enterer; pass between the pillars and circumambulate thrice: reverently sa

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cious anxiety, he attempted to devise some alterations in the appearance of his future widow. did he see a hat which he thought somewhat suggestive of earthy sentiments, he would at once buy a similar one for mrs. ridley. alas! with as without it his wife looked the ethereal spirituality that she was. he went to paris on business, and, finding himself in that materialistic city, bought a complete set of befrilled and dainty underlinen; mrs. ridley etherealised even the appearance of that "lingerie de cocotte "we are far from the crime, you think "carajo" i guess not! we cannot be any nearer. who killed mrs. ridley? i don't know. i was very near doing it "why was she killed? the murderer did not know "who killed the footman? mrs. ridley "why did she kill him? because he tried to prevent her

her i had seen or hear any one. but i could not remember what had been said to me, save the few words of preamble about opening the windows and the ironical words of the parting 'good-bye for the present "i shut the windows, and presently arrived at my destination. the cold air on the platform finished waking me up. i dismissed the conversation as a dream due to the discomfort of the journey; and set out towards the hotel where i usually stay when in bristol "i must here remind you, sir, that i had no other recollection than a few words, which were so absurd, especially those about coming from the sky through a hole, that they must have been dreamt by me. such were my thoughts; and i went to sleep thinking no more about my supposed nightmare "on the following morning i attended to my busin

d in my left hand the hexagonal seal, but held instead at intervals a well-dosed 'rainbow' by the way, have you ever tasted that scientific and picturesque mixture of liqueurs "the breeze spoke. at least i heard its voice, which recalled somehow the voice of the late_ very late now_ mr. ridley'"we are here "a buzzing sibilation "un susurrement" then the voice again 'we have come together, man, to set your mind at rest, if indeed it is restless. your are not the liberator of a longing soul, as you thought. a nearer of kin has been 302 found_ that is, a man whose spirit was in a previous life the spirit of a dear brother. he was ordered to kill at 9.20. but you came at your own appointed time and went through the_ er_ process, unaware that all had been done before. we chose that man because

alcool! l'alcool est un poison! and buvez de l'alcool! l'alcool est un aliment! we know now that alcohol is a food up to a certain amount; the precept, good enough for a rough rule as it stands, will not bear close inspection. what buddha really commands, with that grim humour of his, is: avoid intoxication. but what is intoxication? unless it be the loss of power to use perfectly a truth-telling set of faculties. if i walk unsteadily it is owing to nervous lies_ and so for all the phenomena of drunkenness. but a lie involves the assumption of some true standard, and this can nowhere be found. a doctor would tell you, moreover, that all food intoxicates: 7 "ship me somewhere east of suez, where a man may raise a thirst" r. kipling. 8 "while as for quilp hop o' my thumb there, banjo-byron t

somewhere east of suez, where a man may raise a thirst" r. kipling. 8 "while as for quilp hop o' my thumb there, banjo-byron that twangs the strum-strum there" browning "pachiarotto (said of a. austin. all, here as in all the universe, of every subject and in every predicate, is a matter of degree. our faculties never tell us true; our eyes say flat when our fingers say round; our tongue sends a set of impressions to our brain which our hearing declares non-existent_ and so on. what is this delusion of personality but a profound and centrally-seated intoxication of the consciousness? i am intoxicated as i address these words; you are drunk_ beastly drunk_ as you read them; buddha was a drunk as a voter at election time when he uttered his besotted command. there, my dear children, is the

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dress by appointment. a representative will be there to meet them- probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit- the chancellor of the a. a. wishes to announce that those whom he represents are only responsible for the publications on which their imprimatur is set; the rest of the equinox is edited as literary and commercial expediency may suggest to the person responsible. the equinox "the editor will be glad to consider "contributions and to return such as "are unacceptable if stamps are enclosed" for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vi vol. i. no. iii. sun in aries march mcmx o.s "the me

lxi. and lxv [certain probationers are admitted after six months or more to ritual xxviii] at the end of the probation he passes ritual dclxxi, which constitutes him a neophyte. 2 "the neophyte" his duties are laid down in paper b, class d. he receives liber vii. examination in liber o, caps i.-iv, theoretical and practical. examination in the four powers of the sphinx. practical. four tests are set. further, he builds up the magic pentacle. finally he passes ritual cxx, which constitutes him a zelator. 5 3 "the zelator" his duties are laid down in paper c, class d. he receives liber ccxx, xxvii, and dcccxiii. examinations in posture and control of breath (see equinox no. i. practical. further, he is given two meditation-practices corresponding to the two rituals dclxxi. and cxx (examinat

le before him, and his hands form the sign of the "horns of horus" against his face on a level with his eyes. his hood is turned back and pulled on as a hat, showing the eye in the triangle and forming a rough triangle in cloth about that device. he wears a serpent ring on the third finger of his right hand. on the table to the left, in the corner of the photo, is a large and circular honey topaz set in a vermilion cross (colors from other sources. a ribbon is attached to the cross. to the right is a standing book, evidently crowley's magical diary. this book is bound in what looks like red moroccan leather, chased in gold and embossed (conjectured from surviving diaries of crowley's) the spine of the book has "perdurabomagister" vertically on it. the "p" has alpha and omega to either side

earth again, though, blazing through each nerve and vein, the light yet holds its choral course, filling my frame with fiery force like god's. now hear the apocalypse new-fledged on these reluctant lips! olympas. i tremble like an aspen, quiver like light upon a rainy river! marsyas. do what thou wilt! is the sole word of law that my attainment heard. arise, and lay thine hand on god! arise, and set a period unto restriction! that is sin: to hold thine holy spirit in! o thou that chafest at thy bars, invoke nuit beneath her stars with a pure heart (her incense burned 47 of gums and woods, in gold inurned, and let the serpent flame therein a little, and thy soul shall win to lie within her bosom. lo! thou wouldst give all_ and she cries: no! take all, and take me! gather spice and virgins

so far as to admit past errors, and, as a natural result of these in an easily excitable nature, if not positive remorse, at least regret for time profaned and ill-spent. a taste for metaphysics, an acquaintance with the different hypotheses of philosophy of human destiny, will certainly not be useless conditions; and, further, that love of virtue, of abstract virtue, stoical or mystic, which is set forth in all the books upon which modern childishness feeds as the highest summit to which a chosen soul may attain. if one adds to all that a great refinement of sense_ and if i omitted it it was because i thought it supererogatory_ i think that i have gathered together the general elements which are most common in the modern "homme sensible" of what one might call the lowest common measure o

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hi elihu bux; who told him that by looking hard at a point on the wall constantly and without winking for many days he would be able to obtain an hypnotic power even to deadly and hostile current of will. on the 16th p. left agra and went to delhi, and there on the 23rd he was joined by d. a, and these two with their companions on the following day journeyed to rawal pindi and from this city they set out together to travel for five months in the northern and little frequented districts of baltistan, and to seek that great solemnity and solitude which is only to be found amongst the greatest mountains of earth. with the dhy na visions and trance we arrive at another turning point in frater p.'s magical ascent. for several years he had worked by the aid of western methods, and with them he h

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 away and exercises in meditation of a

and that behind her probably were forces far greater than she. she was but the puppet of others, the slave that would catch the kids and the lambs that were to be served upon her master's table. could p. prove this? could he discover who the masters were? the task was a difficult one; it either meant months of work, which p. could not afford to give, or the mere chance of a lucky stroke, which p. set aside as unworthy the attempt. that evening whilst relating 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

emple that he had constructed at c. house, for convenience of more absolute retirement. in this temple he was afflicted by dreams and visions of the most appalling abramelin devils, which had evidently clung to the spot ever since the operations of february 1900. on the night of the 16th of june he began to practise mahasatipatthana,275 274 till 1906. the theory of the great white brotherhood, as set forth in the story called "the blossom and the fruit" by miss mabel collins. 275 the practice of mahasipatthana is explained by mr. a. crowley in his "science and buddhism" very fully. briefly: in this mediation the mind is not restrained to the contemplation of a single object, and there is no interference with the natural functions of the body. it is essentially an observation-practice, whic

rious sounds disturbed me much] 10th. again ill. 11th. 3.38 p.m. 3.46 p.m. pr n y ma 8 m. going easier. 3.48 p.m. 3.51 p.m. white tri- 3 m. 5 breaks. 276 this, though a good system is a very difficult one to carry out. 277 n.b. frater p. did not practise when physically unfit. angle 5.51 p.m. 6.10 1/2 p.m. ajna 19 m. 30 s. 20 breaks. 181 begin. end. object. time. no. of breaks. july [difficult to set the sound hyperaesthesia. began to forget mantra.]278 11th. 10.12 1/2 p.m. 10.19 p.m. pr n y ma 6 m. 30 s. very hard [the smallest quantity of food injures one's power immensely] 10.21 p.m. 10.44 p.m. ajna 23 m. 20 breaks [used cotton wool in ears] thoughts of ajna go obliquely up (from opening of pharynx about) and direct horizontally forward. this gives an idea to "chase" consciousness "i.e

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gone to the shores of the middle sea to restore his health. there he practiseth devotion to the beast, and becometh maudlin and sentimental. his knaves mocking him, he beateth one sore; from whose belly issueth the questing. xxiv. being retired into an hermitage in fenland, he traverseth space upon the back of an eagle. he knoweth all things- save only it. and incontinent beseedheth the eagle to set him down again. xxxv. he lectureth upon metaphysics- for he is now totally insane- to many learned monks of cantabrig. they applaud him and detain him, though he hath heard the question and would away. but so feeble is he that he fleeth by night. xxxvi. it hath often happened to sir palamede that he is haunted by a shadow, the which he may not recognise. but at last, in a sunlit wood, this is

to him. all the knights attain the quest. the voice of christ is heard "well done" he sayeth that each failure is a step in the path. the poet prayeth success therein for himself and his readers. viii the high history of good sir palamedes the saracen knight; and of his following of the questing beast i sir palamede the saracen rode by the marge of many a sea: he had slain a thousand evil men and set a thousand ladies free. armed to the teeth, the glittering kinght galloped along the sounding shore, his silver arms one lake of light, their clash one symphony of war. how still the blue enamoured sea lay in the blaze of syria's noon! the eternal roll eternally beat out its monotonic tune. sir palamede the saracen a dreadful vision here espied, a sight abhorred of gods and men, between the li

se, dead the flame; the slain babe lay there black and stark. what of the beast? what of the quest? more blind the quest, the beast more dim. even now its laughter is suppressed, while his own demons mock at him! 74 o thou most desperate dupe that hell's malice can make of mortal men! meddle no more with magick spells, sir palamede the saracen! 75 xxix ha! but the good knight, striding forth from set's abominable shrine, pursues the quest with bitter wrath, so that his words flow out like wine. and lo! the soul that heareth them is straightway healed of suffering. his fame runs through the land of khem: they flock, the peasant and the king. there he works many a miracle: the blind see, and the cripples walk; lepers grow clean; sick folk grow well; the deaf men hear, the dumb men talk. he c

hings in that hour transcended, all power in his sublime control, all felt, all thought, all comprehended "how is it, then, the quest (he saith "is not- at last- achieved and ended? why taste i not the bounteous breath, receive the goodly gift of grace? now, kind king-eagle (by god's death, restore me to mine ancient place! i am advantaged nothing then" then swooped he from the byss of space, and set the knight amid the fen "god" quoth sir palamede "that i who have won nine should fail at ten! i set my all upon the die: there is no further trick to try. call thrice accurs d above men sir palamede the saracen" 89 xxxv "yea" quoth the knight "i rede the spell. this beast is the unknowable. i seek in heaven, i seek in hell; ever he mocks me. yet, methinks, i have the riddle of the sphinx. for

ght. the questing beast i sware to attain and all this miracle is naught. off on my travels once again! i keep my youth regained to foil old time that took me in his toil. i keep my strength regained to chase the beast that mocks me now as then dear christ! i pray thee of thy grace take pity on the forlorn case of palamede the saracen" 104 xl sir palamede the saracen hath see the all; his mind is set to pass beyond that great amen. far hath he wandered; still to fret his soul against that soul. he breaches the rhododendron forest-net, his body bloody with its leeches. sternly he travelleth the crest of a great mountain, far that reaches toward the king-snows; the rains molest the knight, white wastes updriven of wind in sheets, in torrents, fiend-possessed, up from the steaming plains of i

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acelsus. medical cures and benefits which may be realised by auto- hypnotism. forethought and its value. corrupt and pure will. instinct and suggestion. the process of developing memory. the "artes memorandi" of old time. the action of will and hypnotism of the constructive faculties. fascination. the voice. telepathy and the subliminal self. the power of the mind to master disordered feelings as set forth by kant. paracelsus, his teaching with regard to self-hypnotism. last words "why can we not will ourselves to do our very best in all matters controllable by the individual will. mr. leland answers triumphantly that we can "the literary world "an earnestly written work entirely free form charlatanism "birmingham "post" the science of the larger life. a selection from the essays of ursula

ed and curl-horned, had to flagellate his own flesh with iron chains, which failed to overcome the moral urtication, as had the repeated physical purgings of his early years. narcissus, in a corner, pale and smiling, urged him to renewed efforts; spirits, both incubi and succubae, thrusting themselves upon him, ate him away. but all these dreams gradually faded out. lionel had become a translucid set of bones, with two big eyes heavily crowned. the time of his knowledge had come. xv the devil i trust i said nothing that could lead the reader into the belief that the cottage was a lonely spot. men and women lived in its almost immediate neighbourhood. among others, sir anthony lawthon and his daughters. i propose that we concern ourselves solely with the eldest of these, mary lawthon. i har

gons' teeth- the armies of doubt; and among them did he cast he stone of zoroaster given to him by medea, queen of enchantments, so that immediately they turned their weapons one against the other, and perished. and then lastly, on the mystic cup of iacchus he lulled to sleep the dragon of the illusions of life, and taking down the golden fleece accomplished the great work. then once again did he set 44 sail, and sped past circe, through scylla and carybdis; beyond the singing sisters of sicily, back to the fair plains of thessaly and the wooded slopes of olympus. and one day shall it come to pass that he will return to that far distant land where hung that fleece of gold, the fleece he brought to the children of men so that they might weave from it a little garment of comfort; and there o

1/2 minutes at one time, wherein my thought wandered 25 times. now i began also to consider more complex things: my little rose cross;4 the 46 complex tatwas; the golden dan symbol, and so on. also i began the exercise of the pendulum and other simple regular motions. wherefore to-day of venus, the 22nd of february 1901, i being in the city of guadalajara, in the hotel cosmopolita, i do begin to set down all that i accomplish in this work: and may the peace of god, which passeth all understanding, keep my heart and mind through christ jesus our lord. let my mind be open unto the higher: let my heart be the centre of light: let my body be the temple of the rosy cross. ex deo nascimur in jesu morimur per spiritum sanctum reviviscimus. we must now digress in order to five some account of the

unknowable. if any one cause be unknowable, be it first or last, then all causes are unknowable. the will to create is denied, the will to annihilate is denied, and finally the will to act is denied. propositions perhaps true to the master, but certainly not so to the disciple. because titian was a great artist and rodin is a great sculptor, that is no reason why we should abolish art schools and set an embargo on clay. if the will to act is but a mirage of the mind, then equally so is the will to differentiate or select. if this be true, and the chain of cause and effect is eternal, how is it then that cause a produces effect b, and cause b effect c, and cause a+ b+ c effect x. where originates this power of production? it is said there is no change, the medium remaining alike throughout

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ony of the dead. silent and stark the pharaoh sate: no breath went whispering, hushed or scared. only that red incarnate hate through pylon after pylon flared. 7 as in the blood of murdered things the affrighted augur shaking skries earthquake and ruinous fate of kings, famine and desperate destinies, so in the eyes of pharaoh shone the hate and loathing that compel in death each damned minion of set, the accursed lord of hell. yea! in those globes of fire there sate some cruel knowledge closely curled like serpents in those halls of hate, palaces of the underworld. but in the hell-glow of those eyes the ashen skull of pharaoh shone white as the moonrays that surprise the invoking druse on lebanon. moreover pylon shouldered round to pylon an unearthly tune, like phantom priests that strike

hat hideth- pan! your loves shall lap up slaughter, and dabbled with roses of blood each desperate darling daughter shall swim in the fervid flood. i bring ye laugher and tears, the kisses that foam and bleed, the joys of a million years, the flowers that bear no seed. my life is bitter and sterile, its flame is a wandering star. ye shall pass in pleasure and peril across the mystical bar that is set for wrath and weeping against the children of earth; but ye in singing and sleeping shall pass in measure and mirth! i lift my wand and wave you through hill to hill of delight; my rosy rivers lave you in innermost lustral light. i lead you, lord of the maze, in the darkness free of the sun; in spite of the spite that is day's we are wed, we are wild, we are one["the lights go out and the comp

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

thy body sways and swings above the tide of things, laps me as ocean, wraps me round as fire! ye elemental sorceries of song, surge, strenuous and strong, seeking dead dreams, the secret of the shrine; so that she drain my life and being up as from a golden cup, to mingle in her blood, death's kiss incarnadine. who cometh from the ocean as a flower? who blossometh above the barren sea, thy lotus set beneath thee for a bower, thine eyes awakened, lightened, fallen on me? o goddess, queen, and wife! o lady of my life! who set thy stature as a wood to wave? whose love begat thy limbs? whose wave-washed body swims that nurtured thee, and found herself a grave? 56 but thou, o thou, hast risen from the deep! all mortals mourn and weep to see thee, seeing that all love must die besides thy beaut

ody held. 116 but- god! i was not content with the blasphemous secret of years; the veil is hardly rent while the eyes rain stones for tears. so i clung to the lips and laughed as the storms of death abated, the storms of the grievious graft by the swing of her soul unsated. wherefore reborn as i am by a stream profane and foul, in the reign of a tortured lamb, in the realm of a sexless owl, i am set apart from the rest by meed of the mystic rune that reads in peril and pest the ambrosial moon- the moon! for under the tawny star that shines in the bull above i can rein the riotous car of galloping, galloping love; and straight to the steady ray of the lion-heart lord i career, pointing my flaming way with the spasm of night for a spear! o moon! o secret sweet! chalcedony clouds of caresses

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n and an aeon and an aeon. but thou givest not thy sap; thou fallest not. 6. only in the end shalt thou give up thy sap when the great god f. i. a. t. is enthroned on the day of be-with-us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps up thrice armed from the womb of his mother. harpocrates his twin is hidden within him. set is his holy covenant, that he shall display in the great day of m. a. a. t, that is being interpreted the master of the temple of a. a, whose name is truth. 35 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a sea-captain. 10. also it straineth like a hound in the leash. 11

s most strange, rather an impression than a vision of a man that hung upon a gibbet by one heel. this, said the fair man, is a most notable sign that we travel the right road. now by the light of the triangle i perceived another wonder; for my friend was not swimming as i was in the stream, but was borne by a boat, frail indeed, yet sufficient. within this shallop or cockleshell he pulled me, and set me at the bench. then (still by the light of the triangle) i saw a dark man at the thwart, rowing a strong stroke. we pulled on almost in silence; for when i asked of the fair man his name he answered me only "i wish to know" and of the dark man "i wish it were light" the first clearly a confession of ignorance, the second a patent evasion; which things discomforted me much. yet we progressed

ir brother (for so i may now call him) a little book, wherein it was written how a man might build himself a shallop, and have for steersman one appointed thereunto. this then i laboured to build, and the toil was great. moreover, certain vile fish rose from the water, and with their fins beat upon the planks of my boat, that i might not end it. however, at last i had it perfect, and was about to set sail at dawn. but first the dark man my brother departed from us, and went his way. and then the old man of the tower took me aside and offered me a seat at the funeral feast of his master. and although i verily believe that this old man was a rogue, a very knavish fellow, and a sot, yet in that funeral i took great pleasure. for the gentlest perfume was 58 borne upon the breeze, and the air w

iver came a wild swan, singing, and for a moment rested upon mine image reflected in the water. and i said "come up hither" and the wild swan said "how shall i come up thither "i" i will guide thee "the swan" who art thou "i" my father is the keeper of the king's cup: i have prepared a little ship wherein i may go my journeys upon the great river. who will draw it "the swan" i will draw it. so we set forth together; and of the horrible tempests that arose it is unworthy discourse. and of what followed after is discourse unprofitable; but the wild swan still guides my ship. 64 and the end shall be as is appointed by the master of the house; but this i know, that this ship is the king's ship. and in my bosom are the champak-blossom, and the mustard seed, and the oak-leaf, more lovely than be

y, there are hairs on his chin. but the strongest and the bravest fall first. laylah. thou ominous owl! be silent, or i will have thee whipped. fatma. oh! oh! indeed i only say what we all know. if he should die indeed, thou mayst have sidi omar left, thy dear lord. and othman, and akbar, and mohammed! laylah. sliman is my first-born. fatma. ay, he is not like his brothers. he is square and solid-set. he is more like the cedar than the palm. laylah. sidi omar's mother was a princess from lebanon. fatma. he is silent and stern. laylah. sidi omar's father was the holiest man of syria. he lived alone forty years in the mountain. fatma. he is relentless in anger, and obeys not. one would say there was christian blood in him. laylah. on the night of his begetting there was christian blood on si

ALEX SANDERS THE KING OF THE WITCHES

edulity of the public that encouraged them to believe the fantastic lies they were told, and the general fear of witchcraft, many judges refused to accept the evidence even when it included a confession. an average of 20 per cent of the accused were found guilty and executed; the others were either let off with a year in gaol-which could amount to a death sentence in those unsanitary days-or were set free. witch mania did not develop in england until the second half of the sixteenth century. between 1542 and 1684 about a thousand people were executed for witchcraft, the most dangerous period being from 1598 to 1607 when 41 per cent of those charged were sent to the gallows. in scotland, where the terror flourished more strongly, the number of executions was considerably higher. these are n

tchcraft kn ,ers, an. as experienced the difficul f. ows its true cult after having flout d i 1 ty 0 returmng to the 'king of,the witches, a titl: l::h:'w' in 1965 he was elected by owain glyndwr th 1. d m the fifteenth century from whom sander bel' astl h n ependene prince of w:tles from hiis title however ehiev'es"e is descended. qu'lte apart' the task of m'aking hi 'l"e s uroque in that he has set himself in view of the factio sreanlgdlofin. r spect.able, a herculean labour frm' ge reli,gi,on. nctl0ns inheren. t m' so bitzarre a this book is not intended as a study ofwitchcraft; a number 8 k.w.-2 9 1 bt lloung 3jnftfatt there was nothing about the day to suggest it would change the course of his life and influence him until the day he died. it was grey and cheerless, like many other day

the demons to bring me wealth, riches, power' joan sobbed quietly, not understanding all that was going on but realizing that her beloved brother was bargaining for his soul with the devil and that, in the end, someone would have to pay. 35 5 rsewftcbeb for two days life went on as before. alex was negotiating the sale of some formulae used by his firm to a freelance traveller who was planning to set up on his own. he was past caring about such things as patents and copyright; he wanted money, and perhaps this was the way to get it. then, one evening, with scarcely a penny in his pocket, he walked into manchester and strolled through piccadilly gardens, envious of the people hurrying about their business, and particularly those entering the luxury hotels nearby. as he did so he became awar

istic symbols handed down from the ancient hebrews. the wild life had come true; the demons had done their work. money begets money; now that alex had all that he wanted, and more, he was in great demand as a model for 39 leading photographic agencies. under the name of paul dallas, he sported the latest fashions and posed as the escort of beautiful women. he became the darling of the local 'jet. set. when his companions heard that he dabbled in magiche still kept his secret-s-they pressed him to make them amulets and good-luck charms. alex revelled in his power and popularity. he mixed mostly with men he had met in manchester clubs-doctors, actors, businessmen and entrepreneurs, their one common asset being money. his female acquaintances were more diverse- daughters of indulgent daddies

sed to their eyes. by now the down-andouts were usually sobering up and beginning to realize how they had been used. they seldom protested, however, aware, perhapsfor the firsttime, oftheir owndegradation. silentlythey would dress and make their escape as fast as possible. to revive flagging spirits, alex would then call his friends back to the ballroom where, with the lights now dimmed, he would set up an altar to worship the devil. letting the others suggest the eremony, he would drape a tapestry over the long table on which the food had been laid, and set it with bowls of flowers. then the devil dance would start, increasing in aband n until a girl climbed on the altar and lay down to be worshipped by the others. invariably her partner would join her and, urged on by the erotic gatherin

ALEXANDRIAN BOOK OF SHADOWS OCCULT

, chant ye then a baleful tune; when the lady's moon is new, kiss hand to her times two; when the moon rides at peak, heart's desire then ye seek. heed the north wind's mighty gale, lock the door& trim the sail; when the wind comes from the south, love will kiss them on the mouth; when the wind blows from the west, departed souls have no rest; when the wind blows from the east, expect the new and set the feast. nine woods in the cauldron go, burn them quick, burn them slow; elder be the lady's tree, burn it not or curs'd ye'll be; when the wind begins to turn, soon beltane fires will burn; when the wheel has turned to yule, light the log, the horned one rules. heed the flower, bush or tree by the lady blessed be' when the rippling waters flow cast a stone- the truth you'll know; when ye ha

from ash and willow withe tied with thongs of willow bark in running stream at moonset dark. with a pentagram indighted as the ritual fire is lighted; sweep ye circle, deosil, sweep out evil, sweep out ill, make the round of the ground where we do the lady's will. besom, besom, lady's broom sweep out darkness, sweep out doom rid ye lady's hallowed ground of demons, imps and hell's red hound; then set ye down on her green earth by running stream or mistress' hearth 'till called once more on sabbath night to cleans once more the dancing site. notes i understand that this chant was written by lady tamara of the wcc (however, i have no evidence for this except hearsay, and the fact that the wcc appears to use it, so i may be wrong) l there is absolutely no reason to think of it as traditional

ek; as they pass the hp, he hands each one a candle which is lit from the balefire. coveners dance slowly deosil as the hp calls: hp: queen of the moon, queen of the sun, queen of the heavens, queen of the stars, queen of the waters, queen of the earth, bring to us the child of promise! it is the great mother who gives birth to him; it is the lord of life who is born again. darkness and tears are set aside when the sun shall come up early. golden sun of hill and mountain, illumine the land, illumine the world, illumine the seas, illumine the rivers, sorrows be laid, joy to the world! blessed be the great goddess, without beginning, without ending, everlasting to eternity. io evoe! heh! blessed be! all raise their tapers high and repeat twice the last line. hps joins the dance, leading it w

in) shortage: spaciness, hyper-activity, instability excess: body heaviness, general lack of energy, inertia, etc. notes various sources including june johns' king of the witches (appendix, starhawk's spiral dance, ellen cannon reed's witches qabala and a lovely pamphlet on the elements put out by church of the seven arrows. l putting elemental notes into the bos (instead of in a grimoire or in a set of training notes) also appears to be khaled's idea. l water deep body dryness, hotness, mind& body feel seperated, no empathy body puffiness, sinus (etc) flows, mood swings "touchiness, apathy goddess aspect: mother astrological rulers: venus, moon keys: love principle, fertility, gabriel (turns force into form) rules: emotions, love, sorrow, courage, astral planes, clairvoyance, tides, ocean

dines under neksa (elusive at first, flowing& difficult to understand, watch politely and learn) shortage: excess: notes various sources including june johns' king of the witches (appendix, starhawk's spiral dance, ellen cannon reed's witches qabala and a lovely pamphlet on the elements put out by church of the seven arrows. l putting elemental notes into the bos (instead of in a grimoire or in a set of training notes) also appears to be khaled's idea. l fire goddess aspect: temptress astrological rulers: sun, mars, jupiter keys: light principle, action, michael (victor over ignorance) rules: force, energy, spirit, heat, mental plane, blood, sap, life, will, surgery, destruction, purification, hearth fires, volcanoes, explosions, choleric; intuitive; lively virtues: courageous, self-assert

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

stery land still remains to be opened up, and our problems are still numerous. there is the problem of our own particular life, whatever that may be; there is the problem of that which is largely termed the "not-self" and which concerns our physical body, our environment, our circumstances, and our life conditions; if we are of an introspective turn of mind, there is the problem of our particular set of emotions, and of the thoughts, desires, and instincts by which we control action. group problems are many; why should there be suffering, starvation, and pain? why should the world as a whole be in the thrall of direst poverty, of sickness, of discomfort? what is the purpose underlying all that we see around us, and what will be the outcome of world affairs viewing them as a whole? what is

e can find some group in which we have our place, some body of people with whom we can cooperate and work, some brother or brothers whom we can succour and assist. it really involves the- 9- the consciousness of the atom copyright 1998 lucis trust conscious contacting of the ideal of brotherhood, and until we have evolved to the stage where our concept is universal it means finding the particular set of brothers whom we can love and help by means of the law of sacrifice and by the transmutation of selfishness into loving service. thus we can co-operate in the general purpose, and participate in the mission of the group. lecture ii the evolution of substance it is obvious that in such a series of lectures as this it would be impossible to deal adequately in any way with this stupendous subj

ees also the life within it, and it posits a consciousness or intelligence which is evolving by means of that outer form. you will find, i think, that that is the line which i shall emphasise and stress in these lectures. no speaker is able, after all, to- 10- the consciousness of the atom copyright 1998 lucis trust dissociate himself entirely from his own point of view, and in these talks i have set myself the task of working along this third line, for to me it synthesises the other two, and adds certain concepts which produce a coherent whole when merged with the other two. it is for you to decide if this third standpoint is logical, reasonable, and clear. the most common fact in life for all of us is that of the material world, that world which we can see and contact by means of the fiv

them forth to take form and meet the need of a suffering world. they were limited by the form, and there came a long period wherein that form (religious dogmas and doctrines) gradually grew and took shape. centuries ensued wherein the form and the life seemed adapted to each other, and the christian ideals expressed themselves through the medium of that form. now the period of crystallisation has set in, and the expanding christian consciousness is finding the limitations of the theologians inadequate and restricting. the great fabric of dogmas and doctrines, as built up by the churchmen and theologians of the ages, must inevitably disintegrate, but only in order that the life within may escape, build for itself a better and more satisfactory means of expression, and thus measure up to the

y the churchmen and theologians of the ages, must inevitably disintegrate, but only in order that the life within may escape, build for itself a better and more satisfactory means of expression, and thus measure up to the mission upon which it was sent. in the different schools of thought everywhere the same thing can be seen. all of them are expressing some idea by means of a particular form, or set of forms, and it is very necessary for us to remember that the triple life back of all forms is nevertheless but one, though the vehicles of expression are diverse, and ever prove inadequate as times elapses. what, then, is the purpose back of this endless process of form building, and this combining of the lesser forms? what is the reason of it all, and what will prove to be the goal? surely

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

n those bodies the initiate may interpret them as having taken place on the planes concerned, as the vividness of the effect and the stimulation of the first two initiations work out largely in the astral body. but it must ever be remembered that the major initiations are taken in the causal body or dissociated from that body on the buddhic plane or atmic plane. at the final two initiations which set a man free from the three worlds, and enable him to function in the body of vitality of the logos and wield that force, the initiate becomes the five-pointed star and it descends upon him, merges in him, and he is seen at its very centre. this descent is brought about by the action of the initiator, wielding the rod of power, and puts a man in touch with the centre in the body of the planetary

cause for discouragement in this fact; group consciousness is already somewhat more than a vision, whilst brotherhood, and the recognition of its obligations, is beginning to permeate the consciousness of men everywhere. this is the work of the hierarchy of light, to demonstrate to men the true meaning of brotherhood, and to foster in them response to that ideal which is latent in one and all. to set an example to humanity. the fourth thing that men need to know and to realise as a basic fact is that this hierarchy is composed of those who have triumphed over matter, and who have achieved the goal by the very self-same steps that individuals tread today. these spiritual personalities, these adepts and- 16- initiation, human and solar copyright 1998 lucis trust masters, have wrestled and fo

e carrying out of race purpose, for the bringing about of group conditions, and for the furthering of the evolution of humanity. sometimes they have appeared as beneficent forces, bringing peace and contentment with them. more often have they come as agents of destruction, breaking up the old forms of religion and of government in order that the life within the rapidly crystallising form might be set free and build for itself a newer and a better vehicle. much that is stated here is already well known, and has already been given out in the different occult books. yet in the wise and careful enunciation of collected facts, and their correlation with that which may be new to some students, comes an eventual synthetic grasp of the great plan, and a wise uniform realisation as to the work of t

se under our present planetary conditions. this particular mode of developing the consciousness of the human family was initiated by the hierarchy during the atlantean root-race at the latter end of the fourth sub-race, and will persist until the middle of the next round. at that time the needed stimulus will have been imparted, and as three-fifths of the human family will then have esoterically "set their feet upon the path" and a large percentage of them will then be in process of becoming the path itself, the more normal routine will again be resumed. initiation on the various planets. the process of stimulation of the human egos by means of graded instructions, and the application of the dynamic electrical force of the rod is employed on three of the planets of our system at this time

ts in conference with all the chohans and masters, and authorises what shall be done to further the ends of evolution. occasionally, too, he meets with initiates of lesser degree, but only at times of great crises, when some individual is given the opportunity to bring peace out of strife, and to kindle a blaze whereby rapidly crystallising forms are destroyed and the imprisoned life consequently set free. at stated periods in the year the lodge meets, and at the wesak festival gathers under his jurisdiction for three purposes: 1. to contact planetary force through the medium of the buddha. 2. to hold the principal of the quarterly conferences. 3. to admit to the ceremony of initiation those who are ready in all grades. three other initiation ceremonies take place during the year: 1. for t

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

nd its action on the stone rendered it still more fit. yellow the blending tint, orange the inner fire, till yellow, rose and blue mingled their subtle tones. the four wheels with the greater worked thus upon the stone till all the sons of god acclaimed, and said "the work is done- 15- a treatise on cosmic fire copyright 1998 lucis trust stanza iv in revolution fifth of the great wheel the period set was reached. the lesser wheel, that responded to that fifth great turn, passed through the cycle and entered into peace. the lesser wheels come forth and likewise do their work. the great wheel gathers back the emanating sparks. the five dealt with the work, the lesser two but wrought with detail. the stone had gathered fire, lambent with flame it shone. the outer sheath met not the need till

the great wheel gathers back the emanating sparks. the five dealt with the work, the lesser two but wrought with detail. the stone had gathered fire, lambent with flame it shone. the outer sheath met not the need till the sixth wheel and the seventh had passed it through their fires. the sons of god emerged from out their source, gazed on the sevenfold work, and stated it was good. the stone was set alone. in dual revolution moved the greater wheel. the fourth lord of the greater twelve handled the work of sevenfold fire "it is not fit" he said "merge thou this stone within the wheel which started revolution" the lords of the greater seven plunged the stone within the moving wheel. the lords of the greater fifth and sixth likewise plunged their stone. within the fire, deep at the inmost s

d through those congeries of atoms which we call forms. the effect of the personality ray upon the internal fires is therefore, in effect, the result of the influence of the planetary logos of whatever ray is implicated, as he works out that portion of karma which falls to his share in any one cycle, greater or lesser. he thus brings about and eventually transmutes, the effects of causes which he set in motion earlier in relation to his six brothers, the other planetary logoi. we get an illustrative parallel in the effect which one individual will have upon another in worldly contact, in moulding and influencing, in stimulating or retarding. we have to remember that all fundamental influence and effects are felt on the astral plane and work thence through the etheric to the dense physical

advanced thinkers are unconsciously doing now. when the gap is completely bridged, man's body becomes co-ordinated with the mental body and the fires of mind and of matter are blended. it completes the perfecting of the personality life, and as earlier said, this perfecting brings a man- 77- a treatise on cosmic fire copyright 1998 lucis trust to the portal of initiation initiation being the seal set upon accomplished work; it marks the end of one lesser cycle of development, and the beginning of the transference of the whole work to a still higher spiral. we must always bear in mind that the fires from the base of the spine and the splenic triangle are fires of matter. we must not lose this recollection nor get confused. they have no spiritual effect, and concern themselves solely with th

cle divided into two. this marks the active rotation and the beginning of the mobility of the atom of matter, and produces the subsequent extension of the influence of the positive point within the atom of matter till its sphere of influence extends from the centre to the periphery. at the point where it touches the periphery it contacts the influence of the atoms in its environment; radiation is set up and the point of depression makes its appearance, marking the inflow and outflow of force or heat. we are here only showing the application of cosmic symbols to matter, and are not dealing with manifestation from any other angle than that of the purely material. for instance, we are applying the symbol of the point within the circle to the sphere of matter, and the point of latent heat. we

ALICE A BAILEY05 THE LIGHT OF THE SOUL

sublimation of sensuous perception, being the way of intense feeling. through following this method the four planes are dominated and buddhi (or the christ) stands revealed. students should differentiate clearly between these two ways, remembering that the white occultist blends the two and if in this life he follows the way of raja yoga with fervour and love it will be because in other lives he set his foot upon the way of devotion and found the christ, the buddhi within. in this life he will recapitulate his experience, plus the intense exercise of the will and control of the mind which will eventually reveal to him his father in heaven, the point of pure spirit- 29- the light of the soul copyright 1998 lucis trust commentators upon this sutra point out that those who follow the method

s subdivisions and it is interesting to note that in the archives of the lords of karma, the majority of these three groups pass into the sign of libra (or the balances) towards the close of their endeavour. when in incarnation under this sign they balance the pairs of opposites with care, they equalise their one-sided development, modifying the unevenness of their efforts hitherto, and begin to "set an even pace" they frequently then enter the sign of aquarius and become bearers of water, having to carry "on their heads the bowl of living water" thus the rapidity of their climb up the mount of initiation has to be modified, or "the water will be spilt and the bowl be shattered" because the water is intended to slake the thirst of the masses, they must hasten their progress for the need is

ts occult sense and deals with the outlook of the perceiver upon all phenomena. the world of illusion, or the world of form must be "exactly known" this means, literally, that the relation of every form to its name or originating word must be appreciated as it is. at the summation of the evolutionary process every form of divine manifestation must respond exactly to its name, or to the word which set up the original impulse and so brought a life into being. therefore the first translation emphasises this idea and the three factors are hinted at. 1. the idea, 2. the word- 62- the light of the soul copyright 1998 lucis trust 3. the resultant form. they also inevitably bring with them another triplicity, 1. time which connects the three, 2. space which produces the three, 3. evolution, the pr

ive senses. objectivity or tangibility becomes known to him and he hears, sees, touches, tastes and smells the things of the physical world. he deals, however, with the effects produced by the subjective life, but has no clue to the causes or to the subjective energies of which they are the product. his interpretation of them is consequently false, leading to wrong identification and an erroneous set of values. 2. mental perception. through the use of the mind the onlooker becomes aware of another grade of phenomena and is put en rapport with the thought world, or with that condition of substance in which is registered the thought impulses of our planet and its inhabitants, and with forms created by those vibratory impulses which express certain ideas and desires, primarily at present the

e truly understood in terms of the law of attraction and repulsion and through an understanding of the system of occult vibrations. the will to live or to manifest is part of the divine life impulse, and therefore is right. the will to be or to manifest upon any specific plane or through any specific group of forms is not right when that sphere of manifestation is out-grown, and when any peculiar set of forms have served their purpose of providing media for experience-contacts and can teach no further lessons, evil enters in, for a tendency to evil is but a tendency to revert to the use of forms and practices which the indweller has outgrown. for this reason, the gross animal sins are universally regarded as evil because it is generally recognized that the dweller in the form of man has ou

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

up to the eighteenth century, trained and cultured the individual. an intensified training was given to the so-called upper classes, and to the man who showed a marked aptitude for spiritual culture. under the brahmanical system in the east, and in the monasteries in the west, a specialized culture was imparted to those who could profit by it, and rare individuals were produced, who, to this day, set their mark upon human thought. for this our modern occidental world has substituted mass education. for the first time, men in their thousands are being taught to use their minds; they are beginning to assert their own individualities, and to formulate their own ideas. the freedom of human thought, liberation from the control of theologies (religious or scientific) are the war cries of the pre

on, fitted to bring the greatest good to the greatest number, the individual must be given his full heritage, and special culture provided which will foster and strengthen the finest and the best amongst us, for in their achievement lies the promise of the new age. the inferior and the backward must also have special training in order that they may come up to the high standard which the educators set. but it is of even greater importance that no man, with a special aptitude and equipment, should be held down to the dead level of the mass standard of the educated class. it is right here that the difficulty of defining education becomes apparent, and the questions arise as to the real goal and the true objectives. dr. randall realizes this in an article he wrote, in which he says "i would li

rges the basic fact of the wide range of the human states of- 15- from intellect to intuition copyright 1998 lucis trust awareness, and the wonder of the realization that humanity has produced such marvels of comprehensive understanding, of purity of expression and of perfected world-wide influence as we see evidenced by the christ, the buddha, plato and many others, whose thoughts and words have set their mark upon the minds of men for thousands of years. what has made them what they are? are they miracles, emerging from the heart of the infinite, and, hence, can never find their equal? are they products of the evolutionary process, and so have become potent through vast experience and unfoldment? or are they the flower of the human race, who added to their equipment and training a specia

isease and dirt, and, hence, we have the deplorable conditions found throughout the orient, alongside the highest spiritual illumination of the favored few. in the west the emphasis is entirely reversed. the subjective is ignored and regarded as hypothetical, and the premises upon which our culture is based are as follows: first, there is an entity, called the human being, who possesses a mind, a set of emotions and a response apparatus through which he is brought into contact with his environment. second, according to the calibre of his apparatus and the condition of his mind, plus the nature of his environing circumstances, so will be his character and disposition. the goal of the educational process, applied wholesale and indiscriminately, is to make him physically fit, mentally alert

child is intended to make him a useful member of society, self-supporting and decent. the product of these premises is the reverse of the oriental. we have no specific culture of a kind to produce such world figures as asia has produced, but we have evolved a mass system of education, and we have developed groups of thinkers. hence, our universities, colleges and public and private schools. these set their mark upon tens of thousands of men, standardizing them and training them so that we turn out a human product, possessing a certain uniform knowledge, a certain stereotyped store of facts and a smattering of information. this means that there is no such deplorable ignorance as we find in the east, but a fairly high level of general knowledge. it has produced what we call civilization, wit

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

on the vital power must be sought are seen; the two paths face the solar angel; the poles vibrate. a choice confronts the one who meditates. rule eight the agnisuryans respond to the sound. the waters ebb and flow. let the magician guard himself from drowning at the point where land and water meet. the midway spot, which is neither dry nor wet, must provide the standing place whereon his feet are set. when water, land and air meet, there is the place for magic to be wrought- 2- a treatise on white magic copyright 1998 lucis trust rule nine condensation next ensues. the fire and waters meet, the form swells and grows. let the magician set his form upon the proper path. rule ten as the waters bathe the form created, they are absorbed and used. the form increases in its strength; let the magi

wbacks, and that a steady, regular, persistent endeavour will carry them further in the long run. spasmodic spurts of effort and temporary pressure peter out into disappointment and a weighty sense of failure. it is the tortoise and not the hare that arrives first at the goal, though both achieve eventually- 33- a treatise on white magic copyright 1998 lucis trust thirdly, i assume that those who set themselves seriously to benefit by the instructions in this book are prepared to carry out the simple requirements, to read what is written thoughtfully, to attempt to organise their minds and adhere to their meditation work. the organising of the mind is an all-day affair, and the application of the mind to the thing in hand throughout the daily avocations, is the best way to make study and m

work will have to be done. the disciple on the physical plane and the inner teacher (whether one of the great ones or the "master within the heart) need to know each other somewhat, and to accustom themselves to each other's vibration. teachers on the inner planes have much to contend with owing to the slowness of the mental processes of students in physical bodies. but confidence and trust will set up the right vibration which will produce eventually accurate work. lack of faith, of calmness, of application, and the presence of emotional unrest will hinder. long patience those on the inner side need in dealing with all who- 40- a treatise on white magic copyright 1998 lucis trust must, for lack of other and better material, be utilized. some physical injudiciousness may make the physical

housand years, and that of america, as we know, barely as many centuries. occultism flourishes in a prepared atmosphere, in a highly magnetised environment, and in a settled condition which is the result of age-long work upon the mental plane. this is one reason why india provides such an adequate school of endeavour. there knowledge of occultism dates back tens of thousands of years and time has set its mark even upon the physique of the people, providing them with bodies which offer not that resistance which occidental bodies so oft afford. the environment has been long permeated with the strong vibrations of the great ones who reside within its borders and who, in their passage to and fro, and through their proximity, continuously magnetise the environing ether. this in itself affords a

pect) are contacted by the man, who is the perfected quaternary from the standpoint of the form, so in the relation between the solar plexus and heart is the second aspect perfected; the love of the soul can express itself perfectly through the emotional nature. 6. the relation between the two head centres, or between the centre between the eyebrows and the centre above the head. this relation is set up and stabilised when soul and body are a functioning unit. 7. the relation between the pineal gland and the pituitary body as a result of the above. 8. the relation between the higher and the lower mind, involving steady and increasing soul contact. the meditative attitude of the soul is duplicated in the three bodies (or by the spiritual man) and the steady meditation of the soul goes on al

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

be read by earnest aspirants: what line of instruction will carry forward their training with the most speed? for speed is an essential factor, if the present day unfoldment is to be rightly utilised and the stress and strain in the world relieved. the teaching to be given must likewise increase their mental competency, and lead to that stabilisation of the emotional body which will most rapidly set them free for service. it must be remembered that constant study (of papers, and the apprehension by the ear and eye of statements anent the ageless wisdom, serve only to increase responsibility, or produce brain fatigue and soreness, with subsequent revolt from instruction. only that which is brought into use in the life is of practical value and retains its livingness. sincerity is the first

on. only that which is brought into use in the life is of practical value and retains its livingness. sincerity is the first thing for which those of us who teach inevitably look. let me remind those i reach through these books that the main result i look for is one of group co-operation and understanding, and not that of individual benefit. by studying and reading with care, a group interplay is set up, the group becomes more closely integrated, the units in it more closely linked together and as a group more closely blended in the unfolding plan of the treat ones. we are building and planning for the future and for humanity, and not for the personal unfoldment of any particular aspirant. the individual growth is of no tremendous significance. the formation and development of a band of pl

ugh an understanding of the energies, seven in number, with their forty-nine differentiations, which animate him and make him what he is. later, as we take up each ray type, we shall subject man to a close analysis and study his reactions in these three directions. these seven rays are the seven streams of force issuing from a central energy after (in point of time) that vortex of energy had been set up. spirit and matter became mutually interactive and the form or appearance of the solar system began its process of becoming, a process leading to an eventual being. this idea is ancient and true. we find reference to the seven aeons and the seven emanations and to the life and nature of the seven "spirits which are before the throne of god" in the writings of plato and of all initiates who

the ray of the particular life upon whose emanation he issued forth, but it will include also in a secondary measure the six other ray types. let us therefore posit as a symbolical analogy the fact of a central life (extraneous and outside our solar system yet within it during the process of manifestation) which decides within itself to take a material form and to incarnate. a vortex of force is set up as a preliminary step and we then have god immanent and god transcendent at the same time. this vortex, as a result of this initial activity, demonstrates through the medium of what we call substance or (to use a technical term of modern science, which is the best we can do at this time) through the ether of space. the consequence of this active interplay of life and substance is that a bas

great scheme of the universal universe (not just our universe) our solar logos is as differentiated and distinctive in quality as are any of the sons of men. this ray force, with the second ray, is a true and vital expression of the divine nature. a militant focussing upon the ideal, a one-pointed devotion to the intent of the life urge, and a divine sincerity are the qualities of this lord, and set their impress upon all that is found within his body of manifestation. advanced esotericists debate as to whether mars is, or is not, the planet through which he manifests. you must remember that only a few of the planets are the bodies of expression of the lords of the rays. there are ten "planets of expression (to use the term employed by the ancient rishis, and only seven ray lives are rega

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

s. in our myopic study of the letter we have lost the significance of the word itself. we need to get behind the symbol to that which it embodies, and to shift our attention away from the world of outer forms to that of inner realities. keyserling points this out in these words "the process of shifting levels from the letter to the inner meaning in the matter of spiritual attitudes can be clearly set forth by one single proposition. it consists in `seeing through' the phenomenon. every living phenomenon is, first and last, a symbol; for the essence of life is meaning. but every symbol which is the ultimate expression of a state of consciousness is in itself transparent for another deeper one, and so on into eternity; for all things in the sense-connexion of life are inwardly connected, and

rlier messengers from god. these proved facts should surely evoke from us the recognition that though there are many messengers there is only one message; but this recognition in no way detracts from the unique task of the christ and the unique function which he came forth to fulfil. it is interesting also to bear in mind that these two outstanding individualities, the buddha and the christ, have set their seal upon both hemispheres the buddha being the teacher for the- 10- from bethlehem to calvary copyright 1998 lucis trust orient, and christ the saviour of the occident. whatever may be our personal conclusions as to their relations to the father in heaven or to each other, the fact stands out past all controversy that they gave the revelation of divinity to their particular civilisation

ion, and the world is full of- 16- from bethlehem to calvary copyright 1998 lucis trust people who are claiming to be initiates. they fail to remember that no initiate makes any claim or speaks about himself. those who claim to be initiates give denial to their claim in so doing. disciples and initiates are taught to be inclusive in their thoughts and non-separative in their attitudes. they never set themselves apart from the rest of humanity by asserting their status and thus automatically placing themselves upon a pedestal. nor are the requirements, as stated in many of the esoteric books, quite as simple as they are made out to be. to read some of them, one would think that as long as the aspirant has achieved a measure of tolerance, of kindness, devotion, sympathy, idealism, patience a

h men are even now upon the earth, serene amid the half-formed creatures round who should be saved by them and joined with them" 9 man the human being, a soul in incarnation, is on the verge of taking that step forward which will bring about that first of the great unfoldments which we call "the new birth" once that has been undergone, the life of the infant christ will increase, and the momentum set up will carry- 26- from bethlehem to calvary copyright 1998 lucis trust him forward along that way which leads from one high peak of attainment to another, until he himself becomes an illumined light-bearer, and one who can light the way for others. the illuminati have ever led the race forward; the knowers, mystics and saints have ever revealed to us the heights of racial and individual possi

it clearly to his disciples, saying. the son of man must suffer many things, and be rejected of the elders and chief priests and- 31- from bethlehem to calvary copyright 1998 lucis trust scribes, and be slain, and be raised the third day. if any man will come after me, let him deny himself, and take up his cross daily, and follow me."24 then we read later in the same chapter that "he steadfastly set his face to go" up to the place of suffering and of sacrifice. finally came the realisation that he had accomplished what he had set out to do. he had fulfilled the plan; the father's business had been done and the "many things" undergone. we read that even on the cross the plan still engrossed his attention, and with his final "it is finished,"25 he passed through the gates of death to a joyf

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

d produce the vital personality, and as they in their turn dominate the ray of the dense physical body, the lower man enters into a prolonged condition of conflict. gradually and increasingly, the soul ray "the ray of persistent and magnetic grasp, as it is occultly called, begins to become more active; in the brain of the man who is a developed personality, an increased awareness of vibration is set up. there are many degrees and stages in this experience, and they cover many lives. the personality ray and the egoic ray at first seem to clash, and then later a steady warfare is set up with the disciple as the onlooker and dramatic participator. arjuna emerges into the arena of the battlefield. midway between the two forces he stands, a conscious tiny point of sentient awareness and of lig

has been the conditioning of the material, in conjunction with its own inherent conditioned nature. a form is produced which is adequate to the temporary need of the soul and which is a reflection, in time and space, of its "relative age" or point of development. this, therefore, produces the type of brain, the conformation of the body, the condition of the endocrine system, and consequently the set of qualities, the type of mental reaction, and the character with which any given subject enters into life upon the physical plane. from that point, the work proceeds. this work might be regarded as an effort to intensify the hold which the divine thinker has upon the mechanism. this will lead to a wiser, fuller direction, a deeper realisation of the purpose, and an effort to clear the way for

ergies for the major part of its experience. then, upon the path of probation, the dual energy of the soul begins to be increasingly active, and the man seeks consciously to use his mind, and to express love-wisdom on the physical plane. this is a simple statement of the objective of all aspirants. when the five energies are beginning to be used consciously and wisely in service, a rhythm is then set up between the personality and the soul. it is as if a magnetic field were then established, and these two vibrating and magnetic units, or grouped energies, begin to swing into each others field of influence. in the early stages, this happens only occasionally and rarely. later it occurs more constantly, and thus a path of contact is established which eventually becomes the line of least resi

d of soul activity. just as the soul makes a way for itself by projecting itself in a thread or stream of energy into the three worlds, so the disciple begins consciously to project himself into the higher worlds. his energy goes forth, through the medium of the controlled and directed mind, into the world of higher spiritual mind and into the realm of the intuition. a reciprocal activity is thus set up. this response between the higher and lower mind is symbolically spoken of in terms of light, and the "lighted way (a term frequently employed) comes into being between the personality and the spiritual triad, via the soul body, just as the soul came into definite contact with the brain via the mind. this "lighted way" is the illumined bridge. it is built through meditation; it is construct

ast resistance within our universe. ray three. the energy of active intelligence just as the grasping and attracting are terms applicable to the methods of the two first rays, so a process of "selective manipulation" is characteristic of this third ray. this method is totally different in its technique to that of the two mentioned above. it might be said that the note which generates the activity set up by souls on this ray, is such that atoms of the different planes are moved as if consciously responding to a selective process. the vibratory activity of the soul makes itself felt, and atoms collect from widely different points in response to a certain quality in the vibration. it is far more selective than in the case of the second ray. just as souls in the first case seem to grasp indisc

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

as he is, so are we in this world" the work with this particular group began twelve years ago. each person's instructions are given in their ordered sequence, year by year, so that a real picture of the person concerned, of his problems and his achievement or lack of achievement, emerges clearly. this book is encouraging in that it offsets the idea that to be a pledged disciple one is, therefore, set apart by perfection of character and isolated by the aspiration which inspires the life. these are people with problems, struggling to solve them; with character limitations which they are endeavouring to overcome; they are true instances of any man or woman who turns his back upon the usual approach to the world of material affairs and takes up his cross in order to find his way back to the f

rity no matter what diverse opinions you may hold or what may occur as time elapses. if you can hold together down the years and throughout this life cycle, then the group can carry forward into the future and work together on other planes, thus conserving energy. can you persist and carry on? can such a telepathic- 16- discipleship in the new age- volume i copyright 1998 lucis trust interplay be set up that the barrier of death will eventually prove no barrier at all and continuity of communication persist? many such questions arise and time alone will give the answer. if there is persistence in effort, if there is the loyal link of love, if there is adherence to the group ideal and if there is mutual forbearance and understanding and patience, it may be possible that this group can be we

res obedience to the ancient rules for disciples. this is given willingly and with eyes open, though no rigid adherence to such rules is ever expected. the disciple grows through intelligently adapting his life to these requirements as far as is reasonably possible and not by adapting the requirements to his life. flexibility within certain limits is always needed but that flexibility must not be set in motion by any personality inertia or mental questioning. a change in this relationship between disciples is now being made. an attempt is being set on foot to see if a group activity and interplay can now be set up upon the physical plane, involving consequently the use of the etheric body and the brain. the difficulties confronting you are, therefore, great and i am anxious that you should

heart has manifested itself down the ages. to find such an attitude in a group of people and to see such a point of view maintained with an unbroken rhythm and demonstrating spontaneously and naturally this will be the glory of the new age. to see the link of pure love and of soul relation, realised and utilised in group form and work is indeed new and the attainment of this is the ideal which i set before this group of my disciples. if this group measures up to the vision as it exists in my mind, there will be established upon the physical plane focal points of specialised force through which the hierarchy can work with greater surety than heretofore. there will (through this and analogous groups) be set in motion on earth a network of spiritual energies which will facilitate the regener

k and hence has all the difficulties which pioneer work inevitably and necessarily has. thereby strength to grow is gained. as the number of these groups increases and the personnel is gradually supplied, the skeleton framework of a future structure will slowly emerge. how that structure will appear when completed is known only to the inspired vision of the architects. but the foundations must be set sure and deep; the framework must be true and rightly adjusted. these two requirements are all that any of you will see materialise in this present lifetime. have you realised, however, my brothers, what occult progress in the world you have been permitted to see during this present lifetime? have you glimpsed the magnitude of the present push that is being made by the masters and have you rec

ALICE A BAILEY13 PROBLEMS OF HUMANITY

a without any questioning or revolt and with a deep sense of inferiority. the german- 10- problems of humanity copyright 1998 lucis trust people are consequently easily exploited, easily convinced by those who can shout and threaten; they are easily regimented. this negativity must be overcome and attention must be paid to the careful training of the individual to think and act for himself and to set great store by his own ideas, and all in a spirit of goodwill. this should be the keynote of all future education of the german people. given that and given right idealistic propaganda, the german people can develop right habits of thought as easily as they have been led into evil ways and into separative thinking. the regimentation of the german people must not be stopped for a long time to c

of the competitive spirit and the substitution of the cooperative consciousness. here the question at once arises: how can one achieve this and at the same time bring about a high level of individual attainment? is not competition a major spur to all endeavour? this has hitherto been so, but it need not be. the development of an atmosphere which will foster the child's sense of responsibility and set him free from the inhibitions which fear generates, will enable him to attain even higher results. from the standpoint of the educator, this will entail the creation of the correct atmosphere around the child and in this atmosphere certain qualities will flourish and certain characteristics of responsibility and of goodwill will emerge. what is the nature of this atmosphere? 1. an atmosphere o

ree main lines, starting in the east and culminating today in the west. in asia we have had the intensive training, down the centuries, of certain carefully chosen individuals and a complete neglect of the masses. asia and asia alone has produced those outstanding figures who are, even today, the object of universal veneration lao tze, confucius, the buddha, shri krishna and the christ. they have set their mark upon millions and still do. then in europe, we have had educational attention concentrated upon a few privileged groups, giving them a carefully planned cultural training but teaching only the necessary rudiments of learning to the masses. this produced periodically such important epochs of cultural expression as the elizabethan period, the renaissance, the poets and writers of the

to the ownership of those resources. the dominating words in our newspapers, over our radios, and in all our discussions are based upon the financial structure of human economy: banking interests, salaries, national debts, reparations, cartels and trusts, finance, taxation these are the words which control our planning, arouse our jealousies, feed our hatreds or our dislike of other nations, and set us one against the other. the love of money is the root of all evil. there are, however, large numbers of people whose lives are not dominated by the love of money and who can normally think in terms of the higher values. they are the hope of the future but are individually imprisoned in the system which, spiritually, must end. though they do not love money they need it and must have it; the t

the great evolutionary process, men and races differ in mental development, in physical stamina, in creative possibilities, in understanding, in human perceptiveness and in their position upon the ladder of civilization; this, however, is temporary, for the same potentialities exist in all of us without exception, and will eventually display themselves. these distinctions, which have in the past set peoples and races so far apart, are rapidly dying out with the spread of education, with the uniting discoveries of science bringing us all so close together and with the power to think, to read and to plan. all evolution is cyclic in nature; nations and races pass through the same cycles of childhood, growth, manhood, maturity, decline and disappearance, as does every human being. but behind

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

the world and inaugurate a new era in the destinies of humanity" they come in times of crisis; they frequently create crises in order to bring to an end the old and the undesirable and make way for new and more suitable forms for the evolving life of god immanent in nature. they come when evil is rampant. for this reason, if for no other, an avatar may be looked for today. the necessary stage is set for the reappearance of the christ. avatars are of all degrees and kinds; some of them are of great planetary importance because they express whole cycles of future development within themselves and strike the note and give the teaching which will bring in a new age and a new civilisation; they embody great truths towards which the masses of men must work and which still constitute an objectiv

-divine avatars- 4- the reappearance of the christ copyright 1998 lucis trust they represent what humanity can easily understand; because they are of like nature to us "flesh of our flesh and spirit of our spirit" we know and trust them and they mean more to us than other divine emergences. they are known, trusted and loved by countless millions. the nucleus of spiritual energy which each of them set up is beyond our measuring; the establishing of a nucleus of persistent energy, spiritually positive, is the constant task of an avatar; he focusses or anchors a dynamic truth, a potent thoughtform or a vortex of magnetic energy in the world of human living. this focal point acts increasingly as a transmitter of spiritual energy; it enables humanity to express some divine idea and this in time

e priests, the pharisees and the sadducees. these points all indicate his recognition of his work as a world teacher, becoming conscious, for the first time in his physical brain, of divine intention or of the divine- 13- the reappearance of the christ copyright 1998 lucis trust will. 2. next comes his statement to his disciples "i must go up to jerusalem" after which we read that he "steadfastly set his face to go" to that city. this was the intimation to them that he now had a new objective. the only place of complete "peace (which is the meaning of the name "jerusalem) is the "centre where the will of god is known" the spiritual hierarchy of our planet (the invisible church of christ) is not a centre of peace but a very vortex of loving activity, the meeting place of energies coming fro

of a nature and a calibre unknown to us. i write here in no fanatical or adventist spirit; i speak not as a speculative theologian or an exponent of one phase of religious, wishful thinking. i speak because many know that the time is ripe and that the appeal of simple, faithful hearts has penetrated to the highest spiritual sphere- 20- the reappearance of the christ copyright 1998 lucis trust and set in motion energies and forces which cannot now be stopped. the invocative cry of distressed humanity is today of such a volume and sound that united to the wisdom and the knowledge of the spiritual hierarchy it has given rise to certain activities in the father's house. these will result in the glory of god, in the transformation of the divine will-to-good into human goodwill, and resultant pe

s into the belief that on such and such a date he will come back, and ever their prophecies and expectancies have been doomed to failure. he has not come. such people have been laughed at by the crowd and rebuked by the intelligent. their eyes have not seen him and there has been no tangible indication of his presence. today, thousands know that he will come; that plans for his coming are already set on foot, but they set no date or hour. the time is known only to the two or three, but "in such an hour as ye think not, he will come (matt. xxiv.44) a truth hard for the orthodox thinker of any faith to accept is the fact that christ cannot return because he has always been here upon our earth, watching over the spiritual destiny of humanity; he has never left us but, in physical body and sec

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

rful in manifestation in this time and a very large number of people are responsive to its influence. it is still the line of least resistance for the majority, particularly in the aryan race, for the reason that when in process of time and through evolution the influence of a ray has become potent, it is groups that are primarily affected and not just individuals. a rhythm and a momentum is then set up which lasts a long time and which gains power through the very force of organised numbers. this truth will emerge more clearly as we proceed with our studies. suffice it to say that the sixth ray people are the reactionaries, the conservatives, the die-hards and the fanatics, who hold on to all that is of the past and whose influence is potent to hinder the progress of humanity into the new

endeavour that of the hierarchy, animated by love and that of the opposite pole, the black lodge, working entirely through mind and substance are engaged and their close relationship will emerge. you will realise then that the margin of difference is very slight and is to be found solely in intention, in the underlying purpose and the concrete objectives which this group of material workers have set themselves. the major instrument of the black lodge is the organising power of the mind and not the coherent influence of love, as is the case with the masters of the wisdom. yet in the natural process of form evolution, these workers on the darker side of life have their useful function. because they are working predominantly through the mental principle, we find the susceptibility of the unt

through all the trials and the labours of the disciple. the buddha had a second ray soul, a first ray personality and a sixth ray mind a very rare phenomenon. the christ had a second ray soul, a sixth ray personality (which accounted for his close relationship with the master jesus, plus a first ray mind. these three all embodied the essences of the spiritual life and all of them were enabled to set their seal upon history and upon the hearts of men, largely through the potency of their sixth ray expression. all of them embodied also the new spiritual impulse which their day and age required and all of them for centuries by the strength of their living love and power brought the vision and the aspiration of humanity back to those spiritual essentials whereby men must live. all of them wer

solationist or the super-racial attitudes of the bewildered german people are the attitudes of the separative tendencies of the form nature with its wrong emphasis; but so also is the attitude, veiled under beautiful words and misty idealism, of any neutral power who stands aloof from the happenings of the present. the hierarchy is not neutral. it is one with the right element in every nation and set against all separative, isolationist and materialistic attitudes. such attitudes prevent the apprehension of the true spiritual values and hinder human development. identification with all and participation in world conditions voluntarily and not from force is the way out today for all peoples. ponder on this. 1. the nations and their ruling signs. it is, however, obvious that nations react li

onal; it can express soul purpose or personality selfishness, but the innate urge to betterment will inevitably triumph. this entire question of the planetary centres and the energy which they release is naturally of great interest and, could we but realise it, of supreme importance. some great truth lies veiled behind the tendency of all peoples to regard certain cities and places as holy and as set apart for their spiritual value; they make them the goal of their pilgrimages; in connection with the human being, the same analogy holds good and the heart, for some reason, is regarded as holier and more desirable in its expression than the head. all this indicates an innate recognition by humanity that behind the outer form is ever to be found the intangible, the real and the holy. i would

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ven you a rich background of knowledge upon the objective plane a richness in this case dependent upon your own personal reading, mental equipment and knowledge. your capacity to read a "meaning" into a symbol will be dependent also upon the richness of the meaning you ascribe to the events of your daily life, and your ability to really meditate. i would like to make clear to you that there is no set interpretation of any symbol, and that for each human being that symbol whatever it may be will convey unique meaning. a lack of interest in symbols presupposes usually a lack of interest in the due interpretation of life forms and their meaning. also, too much academic interest in symbols may presuppose a tortuous and intricate mind which loves design and line and form and numerical relations

lled) for definite work in dispelling some of the world illusion. first must come, however, aptitude in dispelling it in the personal life of each one of you. another group makes its contact with me on mental levels and therein will lie their field of service. still other groups are only as yet in an embryonic stage. their personnel is incomplete and the group integration only in process of being set up. i will, therefore, ask you to intensify your effort each month at the full moon period, and seek to strengthen your tie with myself and with your fellow group members. one word of warning only will i give. success along this line will bring both its rewards and also its difficulties. you will have to watch with care for the undue stimulation of your astral or emotional nature, with consequ

tated so as to enrich your understanding of the various phases of the world glamour. this world glamour, the analytical mind has to differentiate into distinctive phases, calling them illusion, glamour, maya and that synthetic thoughtform, found on the path of discipleship, which is called by some schools of esotericism the dweller on the threshold. as you will see from this, my brothers, we have set ourselves a large theme, which must be very carefully handled. my task is a difficult one, because i write for those who are still held by the varying aspects of glamour, and usually by the secondary glamour and maya. illusion does not yet fully play its part and the dweller is seldom adequately realised. i would here remind you of a stupendous occult fact and will ask you to endeavour to unde

" and the "glamour of authority" this form of words will show you that one is to be encountered upon the astral plane and the other upon the mental. the glamour of authority is a mass glamour in most cases. it has its roots in mass psychology and is one of the indications that humanity is at the nursery stage as yet, wherein men are safeguarded from themselves by the imposition of some rule, some set of laws, some- 28- glamour: a world problem copyright 1998 lucis trust authoritative dictum, emanating from state control, from the rule of an oligarchy, or from the dictatorship of some individual. it reduces mankind, as far as one can judge, to set forms and standardises men's activities, regimenting their lives and work. it is imposed and ordered through catering to the fear complex, rampan

n its turn, an authoritative decision with all the consequent reactions upon the group. what is this occult obedience, my brothers, about which we hear so much? not what many occult groups make it out to be. it is not the control of an external organisation, dedicated to so-called occult work. it is not the imposed conditions of any teacher of any rank. it is not the exchange of the prison of one set of ideas for those of another set with perhaps a larger range or import. a prison is a prison, whether it is a tiny cell or an isolated island of vast extent, from which escape is impossible- 30- glamour: a world problem copyright 1998 lucis trust the authority to which we, the teachers on the inner side, respond is twofold in nature, and to it you are just beginning (as units in a group) to r

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

rst, that there are no barriers existing between the receiver and the broadcaster. such barriers would be lack of love or of sympathy, criticism and suspicion. secondly, that the broadcaster is mainly occupied with the clarity of his symbol, with the word or thought, and not with the receiver. a quick glance toward the receiver, a momentary sending forth of love and understanding is sufficient to set up the rapport, and then attention must be paid to the clarity of the symbol. thirdly, let the receivers think with love and affection of the broadcaster for a minute or two. then let them forget the personality. a thread of energy, linking receiver and broadcaster, has been established and exists. then forget it. fourthly, let the receivers work with detachment. most receivers are so anxious

pyright 1998 lucis trust technically speaking, it is the hierarchy which is "impressed" from shamballa, and humanity which is reached by the hierarchy via the method of invocation and evocation. within the human family two things occur as the result of this received and recognised activity of a phase of the science of contact. linking groups within the planetary life 1. telepathic relationship is set up. this, my brother, has ever existed between members of the human family and, as previously explained, is of two kinds: solar plexus telepathy, instinctual, uncontrolled, widely prevalent and allied to many of the surprising activities of forms of life other than the human, i. e, the instinct of the homing pigeon or the method whereby cats and dogs and horses will find their homes over immen

learns to project those forms, those magnetic ideas, which will invoke the attention of those he seeks to help; this is called the stage of resultant invocation. it is an invocative act, an invocative way of living, which will find its way into the minds of men, and which will call forth or evoke from them a response and a widening consciousness; the processes of spiritual impression are thereby set up; it is also an invocation on the part of the disciple for further and greater impression and inspiration in order to increase his ability to serve- 53- telepathy and the etheric vehicle copyright 1998 lucis trust xiii. telepathic sensitivity a normal unfoldment you will have noticed that i have given no instructions as to the art of developing telepathic sensitivity. the reason is, as i tol

ipate this inflow but to accumulate within the aura (with which he has surrounded himself) the knowledge and the wisdom which he realises his service to his fellowmen requires. a disciple is a magnetic centre of light and knowledge just in so far as the magnetic aura is held by him in a state of receptivity. it is then constantly invocative of the higher range of impressions; it can be evoked and set into "distributing activity" by that which is lower and which is demanding aid. the disciple therefore, in due time, becomes a tiny or minute correspondence of the hierarchy invocative as it is to shamballa and easily evoked by human demand. these are points warranting careful consideration. they involve a primary recognition of points of tension and their consequent expansion into magnetic au

it also becomes possible when the abstract mind is developed and sensitive, and can thus become the seed or germ of the spiritual will; this will involve responsiveness to divine purpose. the higher aspect of this abstract mind is the atmic plane. it is useful to realise the substantial nature of these two levels of consciousness. it is within the substance of the atmic plane that the activity is set up which can impress the abstract mind, which then becomes the seat of the consciousness of the spiritual man; at the same time, he remains in active possession and use of his personality and continues to employ the concrete mind; astral sensitivity, however, then begins to fall below the threshold of consciousness and thus joins the great array of instincts and of instinctual reactions of whi

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

c body of our solar system, their reception and effect will depend upon the state of the planetary centres and upon the point of unfoldment of the centres in individual man. that is why the various charts and tabulations can differ so widely and different planets can appear as ruling the constellations. there seems to be no fixed rule and the student gets bewildered. orthodox astrology posits one set of planetary rulers, and they are correct as far as the mass of humanity is concerned. but the disciple, who lives above the diaphragm, responds to another combination and it is with these that i shall principally deal. that is why the three charts here given do not appear to coincide. they are drawn up to express the situation in regard to three groups: 1. the mass of people who conform to or

and apart from astral reversion due to the great illusion, seven major and five minor) will be of value. these work out into human expression via the lords of the twelve signs and the twelve planetary rulers. these twelve basic energies emanate from the seven stars of the great bear (transmitted through seven stars of the little bear; two of them come from sirius and three from the pleiades. this set-up (if i may use such an unorthodox term) will be the condition of the major solar sphere of influence at the end of the great age of brahma, as it is esoterically called. in the "interim or interlude of evolution (which is the inadequate translation of an occult phrase given to a world cycle in the masters' archives) these energies are stepped down into forces and are literally sixteen all to

from the heart of this many-petalled lotus issues a flame of fire with the basic hue of a man's ray. this flame mounts upward and seems to attract downward a sheet of electric light, which is the downflow from the spirit on the highest plane. this marks the blending of the fires and the deliverance of man from the trammels of matter" a treatise on cosmic fire (pp. 169-171) at present, charts are set up on the basis of the personality condition or of the personality ray, if the astrologer is fortunate enough to know or to guess it accurately; if, however, the subject is an advanced person, then the chart will be frequently wrong as the planets which govern in the case of ordinary or undeveloped man have ceased to influence the spiritual man and the disciple. average man is primarily condit

he zodiacal signs which govern the activities and the influence of the present group of planetary rulers will be considerably lessened. new planetary potencies (conveying zodiacal energies) will control and take precedence of the old ones, thus putting the man in touch with different forces. finally the time will come when he will be sensitive to the whole range of vibrations; charts will then be set up which will be called "charts of the crosses" and not simply indications of planetary influences in the twelve houses. i question whether there is any living astrologer capable of doing this as yet. these are the kind of charts by which the masters gauge their disciples and they are most interesting; i touched upon them somewhat earlier in this treatise. these "charts of the crosses" are the

nourishing heat and also of the fire which burns and destroys. from the standpoint of esoteric astrology, there are three major signs in which the "three deaths" are undergone: 1. aries, which at different points along the path of life forces the soul on to the burning ground and subjects it to a purifying process during incarnation. through the lesser fire of mind, the "jungles of experience are set on fire and dissolve in flames and then the path stands clear and unobstructed vision is achieved" old commentary through the fiery processes of war and strife, brought to the individual through the influence of the planetary ruler, mars, the god of war, a needed purification takes place. the same purification, but this time through vision, comes to the developed man through the activity of th

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

d been for months in the throes of adolescent miseries. life was not worth living. there was nothing but sorrow and trouble on every hand. i had not asked to come into the world but here i was. i was just 15. nobody loved me and i knew i had a hateful disposition and so was not surprised that life was difficult. there was no future ahead of me, except marriage and the humdrum life of my caste and set. i hated everybody (except two or three people) and i was jealous of my sister, her brains and good looks. i had been taught the narrowest kind of christianity; unless people thought as i did, they could not be saved. the church of england was divided into the high church party which was almost anglo-catholic and the low church party which believed in a hell for those who did not accept certai

ok which to this day i remember very distinctly. i did not know what to make of it all. when i had recovered from the shock, i was first frightened and thought i was going insane or had been to sleep and dreaming and then i reacted to a feeling of smug satisfaction. i felt that i was like joan of arc (at that time my heroine) and that, like her, i was seeing spiritual visions and was consequently set aside for a great work. what it was i could not imagine, but pictured myself as the dramatic and admired teacher of thousands. this is a very common mistake on the part of beginners and i see a lot of it today in connection with various occult groups. people's sincerity and aspiration do succeed in bringing them some inner, spiritual contact and they then interpret it in terms of personality s

you were taken care of" i left as he had arranged, not knowing whether to he flattered or hurt. the episode, however, indicates not only the stupidity and ignorance of girls of my class in those victorian days, but also the fact that some very fast men are very nice and have understanding. with this background and this equipment and with a firm determination that i was going to save lost souls, i set about doing something which i believed would be useful. i meant, however, to be free at any cost. chapter ii thus ended the carefree, the relatively irresponsible and the easy part of my life. it had lasted for 22 years, and was the only time in my entire life when i formed part of a family and had the background, the prestige and the security that this entailed. i had a good time; i had met m

ent. then it was unexpectedly suggested to me that i should go and visit the sandes soldiers homes in ireland and, after settling my sister in her rooms in edinburgh, i went over to ireland to investigate. i found that these soldiers homes were quite unique and that miss elise sandes herself was a very exquisite, charming and cultured woman. her workers were all girls and women of the same social set as myself. miss sandes had given up her entire life in an attempt to ameliorate the lot of "tommy atkins" and ran her homes along very different lines to those usually found in army camps and very different to the usual gospel work to be found in our cities. she had many homes in ireland and several in india. among those working in the homes were several who became my friends and who helped me

oney had come from but accepted it as direct from god himself. the problem of transportation was therefore solved and again she asked me if i would go to india for her at once, emphasising that i was not, of course, much good but that she had no one else at that moment to send. i wonder sometimes whether my master sent the money. it was essential that i go to india to learn certain lessons and to set the stage for the work which he had told me years before that i could do for him. i do not know and i have never even asked him, because it is not one of the things which matter. i wrote to my people asking if i might go meaning to go anyway, but wanting to do things- 38- the unfinished autobiography copyright 1998 lucis trust correctly and at least be polite. my aunt, mrs. clare parsons, wrot

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

treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust c. those energies, when need arises, which will stimulate the patient to the desired activity. this involves occult knowledge and a trained mind. the healer must understand also how to radiate, for the radiation of the soul will stimulate to activity the soul of the one to be healed and the healing process will be set in motion; the radiation of his mind will illumine the other mind and polarise the will of the patient; the radiation of his astral body, controlled and selfless, will impose a rhythm upon the agitation of the patient's astral body, and so enable the patient to take right action, whilst the radiation of the vital body, working through the splenic centre, will aid in organising the patient's fo

ch time that we see an aeroplane soaring overhead, we see a demonstration of the offsetting of this law by mechanical means, symbolising the ease with which it can be surmounted by human beings. if they could but realise it, they are learning the ancient technique of which the power to levitate is one of the easiest and simplest initial exercises. the law of consequences is not the inevitable and set affair which modern thought surmises, but is related to the laws of thought far more closely than has been believed; towards an understanding of this, mental science has been groping. its orientation and purposes are right and good and hopeful of results; its conclusions and modes of work are at present woefully at fault, and most misleading. i have referred to this misunderstanding of the law

es, but is related to the laws of thought far more closely than has been believed; towards an understanding of this, mental science has been groping. its orientation and purposes are right and good and hopeful of results; its conclusions and modes of work are at present woefully at fault, and most misleading. i have referred to this misunderstanding of the law of karma as i am anxious to have you set out on this study of the laws of healing with a free and open mind as far as may be, realising that your understanding of these laws is limited by- 13- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust 1. old theologies, with their static, distorted, and erroneous points of view. the teaching of theology is most misleading, but is, alas, generally accepted. 2

s, especially those who are called general practitioners, are good psychologists and they have also a sound knowledge of symptoms and of anatomy and of curative measures which are usually lacking in the average metaphysical healer. but they are entirely ignorant of one great field of knowledge that concerning the energies which meet and war within the human frame and of the potencies which can be set in motion if certain esoteric truths are admitted in place. until they work with the etheric body and study the science of the centres, they can make little further progress. the esoteric healer knows much about the inner forces and energies and has some understanding of the basic causes of the exoteric diseases, but his ignorance of man's mechanism is deplorable, and he fails to realise two t

possible, though palliative and ameliorative measures are needed and should most certainly be used. the length of the life can be prolonged, but a permanent and final cure is out of the question. this the average mental healer fails to realise. they make a horror out of death, whereas death is a beneficent friend. 3. disease can be the sudden and final call to the body to relinquish the soul and set it free for other service. in all these cases everything possible should be done from the standpoint of modern medical and surgical science and the allied sciences of which there are today so many. much too can be done from the angle of mental and spiritual healing, aided by the science of psychology. some day there must come cooperation in these various fields and a synthesising of their effo

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

to impressions coming to it via the sense apparatus and so carrying information about the outer tangible world. 2. to train the mind so that it can fulfill three duties: a. deal intelligently with information relayed to it by the brain- 11- education in the new age copyright 1998 lucis trust b. create thoughtforms in response to impulses emanating from the physical planes; to emotional reactions set in motion by the feeling-desire nature; to the thought world, in which the man's environment is found. c. orient itself to the subjective spiritual self, so that, from a condition of potentiality, the self may emerge into active government. in this formulation of the function of the apparatus with which all educators have to deal (the mind and the brain, i have indicated the answer to the seco

, i am speaking only in terms of the last two or three thousand years. in asia, we have had the intensive training, down the centuries, of certain carefully chosen individuals and a complete neglect of the masses. asia and asia alone has produced those outstanding figures who are, even today, the object of universal veneration lao tze, confucius, the buddha, shri krishna and the christ. they have set their mark upon millions and still do. then in europe, we have had educational attention concentrated upon a few privileged groups, giving them a carefully planned cultural training but teaching only the necessary rudiments of learning to the masses. this produced periodically such important epochs of cultural expression as the elizabethan period, the renaissance, the poets and writers of the

alise, a broad generalisation. it leaves out of reckoning altogether the innate and inherent capacities of the child, his achieved point of soul development, and any recognition of the powers with which he enters into life as a result of many previous life experiences. it leaves out also the influence of the many conscientious, spiritually-minded and highly evolved teachers who have down the ages set their mark upon the young people they have taught and thus oriented them and led them forward to better things. i am dealing solely with the institutional aspect of the educational systems and with the proven effect upon the young of every nation who have been subjected to these systems. the realised goals which the institutional teacher has set before himself have been narrow, and the consequ

l aims and ends. but as man gropes his way along these lines, and as the many ideas and the various ideologies present to him points of choice and indicate emerging standards of living and of relationship, he will gradually learn to think with greater clarity, to recognise the differing aspects of truth as expressions of a basic subjective reality, and relinquishing no part of the truth which has set him or his group free he will learn also to include his brother's truth along with his own. when this attitude has been developed in the field of practical education we shall find nations and individuals developing the ideas which seem to suit the national or personal psychology, yet recognising the reality, potency and usefulness of the point of view of other individuals and nations. when, fo

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ween a static and retrogressive activity and a steadily planned moving forward into light. you can play your part in this determination, if you so will. that you will do so, and that you will have the opened eye which will see the dawning light and the fading darkness is my earnest wish for you. november 1944 to my group of affiliated disciples: it is more than a year since you received your last set of instructions from me a year of momentous happenings upon earth and of significant changes in the hierarchical relation to humanity. there is, as a result of the war, a much closer rapport and spiritual confidence apparent between those pledged disciples who have been faithful to their assignments and those of us who are seeking to use them in the service of world betterment; there is a more

you what work is asked of the group in relation to the planned group work, the group meditation and the group thinking; the rules then laid down will hold good for all future years, though their fulfilment is necessarily optional, as you are free disciples, working under the new rules, and are adult aspirants. your full moon work remains unchanged and i will again send a phrase chosen out of the set of phrases already given. i will change my technique somewhat and in speaking the phrase each month at our full moon contact, i will do it the day before, on the day of the full moon, and on the following day, and will also lay the emphasis upon the leading word in the phrases. if this leading word is recorded by you, the effort can be regarded as successful. i suggest that you continue with t

to be presented to the world? do you appreciate the keen ability of the trained disciple to react to the harrowing conditions of human suffering and to penetrate the controlled response which has to be given? there are also other factors of a more subjective nature to which the disciple is sensitive, and among them are the following: 1. the astral or emotional vortex which humanity has inevitably set up as a result of registered pain and through which the observing disciple must move. 2. the glamour induced upon the astral plane as the result of three intermingling and inflowing streams of energy: a. the energies set in motion by the uprising cry of humanity itself, which inevitably shapes and moulds astral substance. b. the new inflowing spiritual energies which the planetary logos is ste

life of the people, it would produce a far more serious cleavage than now exists, for instance between the rich and the poor, or between the classes and the castes. it would produce a pronounced line of demarcation between the kingdom of god and the kingdom of men. this would run counter to hierarchical intention, which is rapidly healing the existent breach, and thus offset the work which christ set out to do on earth. this point is often- 48- discipleship in the new age- volume ii copyright 1998 lucis trust overlooked by well-intentioned disciples. it is humanity which determines its own destiny. disciples point the way, indicate the vision, set a needed example and emphasise the ancient landmarks. a realisation of these few points which i have chosen to enumerate out of many, will indic

is of interest; it is for these types of ability that he looks, and not at the reaction of the personality. this is hard, if not humiliating, for the disciple to remember. the more engrossed he is with his personal responsiveness and capacities, the more impenetrable the barriers he is setting up between himself (upon the physical plane) and his soul; as a result of this, barriers are then being set up between the disciple and the life of the ashram of which he is intended to form a part. have this in mind and be, therefore, so occupied with the life of the soul that you have no time for personality introspection. the pure life of the soul will galvanise the centres above the diaphragm into activity, and your lives will become simple and uncomplicated expressions of the second aspect of d

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

the great ones (this theme is developed in the book, a treatise on the seven rays, vol. ii, esoteric psychology, pp. 629-751, which contains the writings from may, 1935, to april, 1938, inclusive) one practical thing also i will ask of you. will you say, each night and morning, with all your heart's desire and with the attention of your mind as well, the following words. their united saying will set up a rhythm and a momentum of great potency. let the forces of light bring illumination to mankind. let the spirit of peace be spread abroad. may men of goodwill everywhere meet in a spirit of cooperation. may forgiveness on the part of all men be the keynote at this time. let power attend the efforts of the great ones. so let it be, and help us to do our part. these words sound simple, but th

three groups just discussed, and viewing them as constituting one unit, produces a synthetic endeavour in the three worlds, and leads from the plane of the soul to the plane of outer expression. the work of the seed groups january 1938 we have been endeavouring to apprehend a little more intelligently the work of the new age seed groups, their interrelation and their work as part of the new age "set-up" if i might employ such a term. we considered with some care the three major groups. we saw that each of them had three tasks to perform and we attempted a slight analysis of their planned undertakings. now we can do the same with the remaining groups, particularly with the fourth and fifth which have education and political work as their projects. and then we will only briefly indicate the

us constitute a bridging group between the other two, being as it is strictly human and self-conscious. this process will make of its members cultural aspirants, with a new sense of values, with a recognition of spiritual objectives and with a developed ability to make them the moulders of public opinion. they will then be the most important group, expressing the culture of the new age. they will set the standard of values for the masses. 3. the education of the advanced thinkers, of the aspirants and world disciples in applied knowledge, expressed wisdom and occult understanding. this group synthesises all that is available in the other two groups and thus forms the nucleus of the kingdom of god, of the fifth kingdom which is so rapidly coming into being. i cannot do more than indicate th

aspirants and of all men of goodwill everywhere is to see that prolonged suffering does not undermine the present right and essential attitudes and that the chaos and clamour does not shut out response to the voice of the soul which has been speaking with increasing clarity for the past fourteen years. the- 69- the externalisation of the hierarchy copyright 1998 lucis trust stimulation which was set up and the light which was permitted to creep through after the last hierarchical conclave in 1925 has been real and effective. that meeting of the masters of the wisdom upon spiritual levels led to three results or happenings, and these we are today experiencing. the first was a fresh inflow of the christ principle of spiritual or true love which is ever free from emotionalism and selfish int

tack. a strong subjective life and spiritual detachment are the two safeguards. where the form is more potent than the life, danger is imminent; where attachment to the material aspect or organisation is present, spiritual values are lost. today we are watching the death of a civilisation or cycle of incarnation of humanity. in all fields of human expression, crystallisation and deterioration had set in. worn-out religious dogmas and the grip of theology and the orthodox churches have no longer sufficed to hold the allegiance of the potent, inner, spiritual life; humanity is deeply spiritual and innately religious but needs today a new form with which to clothe the ancient verities. old political schools have been deemed inadequate and new ideologies bear witness to the strength of the lif

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

and disembodied lives at this time; this shift is one of the prime factors producing the present disruption. students today are searching for the causes in human motives, in past history and in karmic relationships. to these they add the so-called factor of wickedness. all these factors of course exist, but are of lesser origin and are inherent in the life of the three worlds. they are themselves set in motion by far deeper-seated factors latent in the relationship between spirit and matter and inherent in the dualism of the solar system, and not in its triplicity. this dualism, as far as our planet is concerned, is profoundly affected by the will-purpose of the lord of the world and by the intensity of his one-pointed thought. he has succeeded in achieving a point of tension, preparatory

re synonymous terms, and i would have you reflect upon why this should be. love is essentially a word for the underlying motive of creation. motive, however, presupposes purpose leading to action, and hence in the group-life task of the incarnating monad there comes a time when motive (heart and soul) becomes spiritually obsolete because purpose has reached a point of fulfillment and the activity set in motion is such that purpose cannot be arrested or stopped. the disciple cannot then be deterred, and no hindrance or difficulty is hard enough to prevent his moving forward. then we have eventual destruction of what theosophists call the causal body and the establishing of a direct relation between the monad and its tangible expression upon the- 18- a treatise on the seven rays- volume v: t

les, of the entering one towards a visioned goal. this involves conformity to that which has been tried, known and demonstrated by all previous initiates. 3. the arresting of the steps of the initiate before the door in order that he may "prove himself to be initiate" prior to entry. 4. the passing of certain tests in order to demonstrate fitness. 5. then comes the stage of entrance under due and set rules and yet with full freedom of action. you will see, therefore, why ever the need for understanding is emphasised- 25- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust before proceeding to study the final phrases of rule one, i would call your attention to the fact that the initiate has faced two major tests, symbolically described as "the bur

y he is absorbed into the master's ashram; there he, in concert with his group brothers in that ashram, is fused and blended with the hierarchy and hears the extension of the word, spoken originally by his soul: accepted as a group. later, much later, he participates at that august recognition which comes when the voice issues forth as annually it does from the centre at shamballa and the seal is set on the acceptance of the hierarchy, with all its new associates, by the lord of the world. this acceptance involves those initiates of the third degree who have been integrated more closely into the hierarchical life than ever before. this is the signal to them (and to their seniors who have heard it year after year) that they are part of the instrument whose purpose is to fulfill the plan. th

, share, circulate, and then distribute energy. this process of protection and of distribution is one of the functions of the great meeting of all the hierarchy, under the aegis of the three great lords (the manu, the mahachohan and the christ) in that high and sacred valley in the himalayas where annually after due preparation the hierarchy makes contact with shamballa and a relationship is then set up between the "bright and living centre" and the "radiating and magnetic centre" in order that the "acquiescent waiting centre" may be stimulated to move forward upon the ladder of evolution. even the hierarchy itself needs the protection of its full membership in order rightly to absorb the incoming energies, and later wisely to distribute the forces of the divine will in the three worlds wh

ALICE BAILEY THE LABOURS OF HERCULES

rld could give him, we are told next that he proceeded to slay his teachers. he killed them all and got rid of them. why? because he had reached the point where he could stand on his own feet, forming his own conclusions, guiding his own life, and handling his own affairs. it was necessary, therefore, to rid himself of all those who sought to supervise him; he had to break away from authority and set out to find his own way and make his own contacts with life. this is where many aspirants stand at this time. they are in possession of much theory, they have a relatively wide technical knowledge of the nature of the path and of what they should do upon it, but they do not as yet stand on their own feet and tread that path, alone and unsupported. they need props, and look for people to tell t

s. when this shall be accomplished then thou shalt become one of the immortals (greek and roman mythology, vol. i, fox) having recovered his sanity, the focus of his life was changed. he no longer lived down where he lived before. the name of the soul became his name, and he was constantly reminded thereby that to express the glory of the soul was his mission. the twelve great labors that were to set the seal of accomplishment upon his life, and which would indicate his right to join the great group of immortals, were outlined to him and he entered upon the way. we are told that in his person he symbolized the fixed cross in the heavens, formed by the four constellations taurus, leo, scorpio and aquarius. tradition tells us that he was physically bullnecked, as well as psychologically stub

them. he sensed his vocation, he believed in spiritual energy, he was told that he possessed the horses of contact and that, if he would, the bow and arrow of illumination were his; but he liked the familiar club of his own fashioning. he would rather bludgeon his way through with what he knew he could use than use the unfamiliar tools which had been given him. so he clutched his wooden club and set out upon his labors [27] labor i the capture of the man-eating mares (aries, march 21st- april 20th) the myth the first great gate stood open wide. a voice came through that portal "hercules, my son, go forth. pass through the gate and enter on the way. perform thy labor- 19- the labours of hercules and return to me, reporting on the deed" with shouts of triumph hercules rushed forth, running

fore, travelled to crete and searched all over the island, pursuing the bull from place to place until at last he cornered it. then, we are told, he rode the bull, like a horse, across the island and through the waters which separated crete from the mainland, and so brought it into the city of the cyclops. these cyclops were peculiar beings of whom it was claimed that they possessed only one eye, set in the middle of the forehead. they were ruled over by three outstanding figures, whose names were brontes, meaning thunder, steropes, meaning lightning, and arges, meaning whirling activity. when hercules arrived with the bull at the gates of the city, he was met by the three cyclops, who received the sacred bull from him and took charge of it. and thus ended the second labor. the theme of il

o that which constituted the real test. hercules finds atlas bearing the load of the world on his shoulders, and staggering under the weight of the task he had undertaken. hercules is so overcome by the stupendous enterprise of atlas, and so concerned over his sufferings as he seeks to carry the weight of the world, that he gives up his search for the golden apples. he forgets what he himself has set out to do and, in pity, takes the load off the shoulders of atlas and bears it himself. then we are told in the wonderful consummation of the story, that atlas, freed from his burden, goes to the garden of the hesperides, plucks the golden apples without any let or hindrance from the hundred-headed serpent, with the enthusiastic help of the three beautiful maidens, and brings the apples to her

AN INTRO TO STUDY OF THE KABALAH

) and joseph gikatilla (died 1300; also the schools of "zoharists" of rabbis moses de leon (died 1305, menahem di recanti (died 1350, isaac loria (died 1572) and chajim vital, who died in 1620. a very famous german kabalist was john reuchlin or capnio, and he wrote two great works, the "de verbo mirifico" and "de arte cabalistica" in the main there were two tendencies among the kabalists: the one set devoted themselves entirely to the doctrinal and dogmatic branch: the other to the practical and wonder-working aspect. the greatest of the wonder-working rabbis were isaac loria, also called ari; and sabatai zevi, who curiously enough became a mahommedan. both of these departments of occult rabbinic lore have their living representatives, chiefly scattered individuals; very rarely groups of i

in experience, to receive retribution, and then enter another stage of progress, and achieve a final return to its divine source. and yet the authors of these volumes, whoever they were, could hardly have been without the conception of the higher part of man, of his spiritual soul. the critical contention is that the old testament was deprived at some period of its religious philosophy, which was set apart for a privileged class; while the husk of strict law and tradition was alone offered for the acceptance of the people. the kernel of spiritual philosophy which is lacking in the old testament as a religious book may be the essential core of the kabalah; for these kabalistic dogmas are hebraic, and they are spiritual, and they are sublime in their grandeur; and the old testament read by t

xample, a common form was to write one half of the alphabet over the other in reverse order, and so the first letter a was replaced by the last t, and b by shin, and so on. on this plan the word sheshak of jeremiah 25 v. 26, is said to mean babel: this permutation was known as atbsh, atbash. on this principle we find twenty-one other possible forms named in order albat, abgat, agdat: the complete set was called "the combinations of tziruph" other forms were rational, right, averse and irregular, obtained from a square of 22 spaces in each direction, that is of 484 secondary squares, and then putting a letter in each square in order up and down, and then reading across or diagonally, etc. of this type is the so-called "kabalah of nine chambers" of the mark masons. a further development of t

the kabalists, the efficient god of our earth--the greek demiourgos. the other arch-angels are according to macgregor mathers, ratziel, tzaphkiel, tzadquiel, kamael, michael, haniel, raphael, gabriel, and sandalphon. in the third world of yetzirah are the ten hosts of angelic beings, a separate class for each sephira; they are intelligent incorporeal beings, clothed in a garment of light, and are set over the several heavenly bodies, the planets, over the elemental forces, and over seasons, times, etc; they are the officers of the great arch-angels. the hosts of angels of the sephiroth are chaioth ha kodesh, auphanim, arelim, chashmalim, seraphim, melakim, elohim, beni elohim, cherubim, and tenthly the ishim who are the beatified souls of men and women. the fourth world of assiah is filled

e souls which were created in the beginning, and hereafter to come into this world, the holy one placed therein: out of this treasury the holy one furnishes children in the womb with souls" a further commentary in symbolic language narrates how the holy one perceiving a child's body to be in formation, sends for a suitable ego to inhabit it "the holy one, blessed be he, beckons to an angel who is set over the disembodied souls, and says to him 'bring me such a soul: and this is being always done since the world began; the soul appears before the holy one and worships in his presence, to whom the eternal one says 'betake thyself to this form' instantly the soul excuses himself, saying 'oh governor of the world, i am satisfied with the world in which i have been so long: if it please thee, d

ANALYSIS OF THE 5 6 INITIATION

ed by horus, trapt 5=6=osiris. in one sense, the functions are counterchanged. the chief adept is osiris and the third adept takes on the character of isis. trapt is a solar degree. it is the light of the sun, dawning in the darkness. it is the thrice awakening of the spiritual self. it is a grade of great dedication and loyalty as the sun is loyal in its rising out of darkness. the knocks, which set the energy in motion, are seven. it is written "he made them six; and for the seventh he cast into the minds of them the fire of the sun" the knocks are symbolic of the hexagram above and the divine spirit, the \yhla jwr that hovered over the waters of creation. this represents the first ray of light, light rushing forth in one ray; the first breath of light. 3 the temple is now opened and pla

ent is only traversed by the persistent. many are called to adepthood, only a few achieve it. still, fewer that reach adepthood are capable of maintaining it in a constant upward ascent. the vault take note that the forty squares show the ten in the four worlds or letters of the name, hwhy. so many who claim to understand the symbolism of the vault have never looked behind the veil and the blinds set forth by our more ancient fraters and sorors. the cut in the tradition of the ancients, blood must be shed. it symbolizes that our adepts now mix or pull their blood together as one. final close the one hundred and twenty is formulated, and the guardians are called forth. the holy scribe is asked to record all in his scrolls. the triangle of the supernals is formulated, and lvx signs close the

ANATHEMA OF ZOS

on; crippled beliefs: convalescent desires. your borrowed precepts and prayers-a stench unto all good nostrils! unworthy of a soul-your metamorphosis is laborious of morbid rebirth to give habitance to the shabby sentiments, the ugly familiarities, the calligraphic pandemonium-a world of abundance acquired of greed. thus are ye outcasts! ye habitate dung-heaps; your glorious palaces are hospitals set amid cemeteries. ye breathe gay-heartedly within this cess-pit? ye obtain of half-desires, bent persuasions, of threats, of promises made hideous by vituperatious righteousness! can you realize of heaven when it exists without? believing without associating ye are spurious and know not the way of virtue. there is no virtue in truth, nor truth in righteousness. law becomes of desire's necessity

APOCALYPSE MOSES

adam, what is thy complaint' 4 and he saith 'my children, i am crushed by the burden of trouble' 5 and they say to him 'what is trouble' chapter 6. 1 and seth answered and said to him 'hast thou called to mind, father, the fruit of paradise of which thou usedst to eat, and hast been grieved in yearning for it 'if this be so, tell me (and) i will go and bring thee fruit from paradise. 2 for i will set dung upon my head and will weep and pray that the lord will hearken to me and send his angel (and bring me a plant from paradise, and i will bring it thee that thy trouble may cease from thee' 3 adam saith to him 'nay, my son seth, but i have (much) sickness and trouble' seth saith to him 'and how hath this come upon thee' chapter 7. 1 and adam said to him 'when god made us, me and your mother

gh thy mouth words to deceive him" chapter 17. 1 and instantly he hung himself from the wall of paradise, and when the angels ascended to worship god, then satan appeared in the form of an angel and sang hymns like the angels. 2 and i bent over the wall and saw him, like an angel. but he saith to me "art thou eve" and i said to him "i am" 3 'what art thou doing in paradise" and i said to him "god set us to guard and to eat of it" 4 the devil answered through the mouth of the serpent 'ye do well but ye do not eat of every plant" 5 and i said "yea, we eat of all. save one only, which is in the midst of paradise, concerning which, god charged us not to eat of it: for, he said to us, on the day on which ye eat of it, ye shall die the death" chapter 18. 1 then the serpent saith to me "may god l

y lay there in paradise on the earth and seth grieved exceedingly over him. chapter 39. 1 and god saith to him 'adam, what hast thou done? if thou hadst kept my commandment, there would now be no rejoicing among those who are bringing thee down to this place. 2 yet, i tell thee that i will turn their joy to grief and thy grief will i turn to joy, and i will transform thee to thy former glory? and set thee on the throne of thy deceiver. 3 but he shall be cast into this place to see thee sitting above him, then he shall be condemned and they that heard him, and he shall be grieved sore when he seeth thee sitting on his honourable throne' chapter 40. 1 then god spake to the archangel(s) michael (gabriel, uriel, and raphael 'go away to paradise in the third heaven, and strew linen clothes and

APOCRYPHON OF JOHN

him, for no one lords it over him. for he does not exist in something inferior to him, since everything exists in him. for it is he who establishes himself. he is eternal, since he does not need anything. for he is total perfection. he did not lack anything, that he might be completed by it; rather he is always completely perfect in light. he is illimitable, since there is no one prior to him to set limits to him. he is unsearchable, since there exists no one prior to him to examine him. he the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 2 of 12 8/16/2006 5:17 pm is immeasurable, since there was no one prior to him to measure him. he is invisible, since no one saw him. he is eternal, since he exists eternally. he is ineffable, since no one was able to comprehe

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

th a view to deceive "now up to the present day, sexual intercourse continued due to the chief archon. and he planted sexual desire in her who belongs to adam. and he produced through intercourse the copies of the bodies, and he inspired them with his counterfeit spirit. the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 10 of 12 8/16/2006 5:17 pm "and the two archons he set over principalities, so that they might rule over the tomb. and when adam recognized the likeness of his own foreknowledge, he begot the likeness of the son of man. he called him seth, according to the way of the race in the aeons. likewise, the mother also sent down her spirit, which is in her likeness and a copy of those who are in the pleroma, for she will prepare a dwelling place for the a

ARADIA GOSPEL OF THE WITCHES

oweversmall, especially a lock of hair. this is specially described in thiodolf the islander, a romance by lamotte fouqu. the exchange of locks by lovers is possibly connected with magic. 19 marroni d india. a strong charm against evil, hence frequently carried against rheumatism &c.the three should come from one shell. 20 the reader will find them described in my etrusco-romanremains. 21 the sun set and uprose the yellow moon:the devils in the moon for mischief; theywho called her chaste, methinks, began too soontheir nomenclature; there is not a daythe longest, not the twenty-first of june,sees half the business in a wicked wayon which three single hours of moonshine smile. don juan, cxiii.chapter x no footnotes) page 77 n r r r r r footnotes.preface. 1 march, 1897: neapolitan witchcraft

one with a hole in it. but such a stone is called holy on shipboard, and here it hasreally a claim to the name. 10 this is an obscure passage, but i believe that i have given it as the poet meant or felt it. 11 il sasso a palla.chapter v. 12 this passage is not given in the original ms, but it is necessary to clearly explain what followsabruptly. page 76 as such works must have pictures, circe is set forth by a page cut of a very ugly old woman in themost modern costume of shawl and mob-cap with ribbons. she is holding an ordinary candlestick. itis quite the ideal of a common fortune-teller, and it is probable that the words maga circesuggestednothing more or less than such a person to him who made up the book. that of medea is, howev-er, quite correct, even artistic, representing the sorc

bles, then i pray thee teach me how it may be done, so that i may winthe young lady, since i now see that she is of thy kind, and that i must be of it to be worthy of her.then gianni saw the old woman sweep like a flash of light from a lantern up from the ground, and,touching him, bore him away from the ladder, when lo! the light was a cat, who had been anon thewitch, and she said: thou wilt soon set forth on a long journey, and in thy way wilt find a wretched worn-out horse, whenthou must say: fata diana! fata diana! fata diana!io vi scongiurodi dare un po di bene,a quella povera bestia!e poi si troverauna grossa capra,ma un vero caprone,et tu dirai:bona sera, bel caprone,e questo ti risponderbuona sera galantuomosono tanto stanco, ioche non mi sento di andare pi avanti.e risponderai al s

usly.then added: io non daro mai denaroma laiuto, mio caro!money i neer give, tis clear,only help to thee, my dear!then the youth understood that the moon, like god and fortune, does the most for those who dothe most for themselves. page 69 n r r r r r it would be a great gratification to me if any among those into whose hands this book may fall, whomay possess information confirming what is here set forth, would kindly either communicate it orpublish it in some form, so that it may not be lost.the children of diana, or how the fairies were born.all things were made by diana, the great spirits of the stars, men in their time and place, the giantswhic were of old, and the dwarfs who dwell in the rocks, and once a month worship her with cakes.there was once a young man who was poor, without

ngof the aryan and shemitic queens of heaven, or of night and of sorcery, and it may be that this wasknown to the earliest myth-makers. so far back as the sixth century the worship of herodiasanddianaby witches was condemned by a church council at ancyra. pipernus and other writers havenoted the evident identity of herodiaswith lilith. isispreceded both.dianais very vigorously, even dramatically, set forth in this poem as the goddess of the god-forsak-en and ungodly, of thieves, harlots, and, truthfully enough, of the minions of the moon, as falstaffwould have fain had them called. it was recognised in ancient rome, as it is in modern india, that nohuman being canbe so bad or vile as to have forfeited all right to divine protection of some kind orother, and dianawas this protectress. it my

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

rotect the church of god, with which may be compared modern masonic injunctions in the temple and holy sepulchre to maintain and defend the holy christian faith (3) again at his knighting he was "made, created and constituted now and for ever" which is identical, word for word, with the formula of another masonic chivalry, and will not be unknown to many. but the appeal of the new foundations was set in an6ther direction, and was either to show that they derived from masonry or were masonry itself at the highest, in the proper understanding thereof. when the story of a secret perpetuation of the old knights templar- outside the order of christ- arose in france or germany, but as i tend to conclude in france, it was and remains the most notable case in point of this appeal and claim. it ros

early version. there is nothing that can be taken seriously. but this is not to say that in either case there is no vestige of possibilities behind. modern science tends more and more to show us that the transmutation of metals is not an idle dream and- speaking on my own part- there are well-known testimonies in the past on the literal point of fact which i and others have found it difficult to set utterly aside. so also there are few things more certain in history than is the survival of knights templar after their proscription and suspension as an order. with this fact in front of us it is not as a hypothesis improbable that there or here the chivalry may have been continued in secret by the making of new knights. it is purely a question of evidence, and this is unhappily wanting. the

o create the thesis. of the great success which awaited the strict observance, once it was fairly launched, of its bid for supremacy over all continental masonry and of the doom which befell it because no investigation could substantiate any of its claims, there is no opportunity to speak here. it may be said that a final judgment was pronounced against it in 1782 when the congress of wilhelmsbad set aside the templar claim and approved the rectified rite, otherwise a transformed strict observance, created within the bosom of the loge de bienfaisance at lyons and ratified at a congress held in that city prior to the assembly at wilhelmsbad. the grades of the strict observance superposed on the craft were those of scottish master, novice and knight templar; those of the revision comprised a

BALANCE J

ars themselves. this in turn recalls aleister crowley s maxim every man and every woman is a star from the book of law/liber al vel legis. stars are a recurrent motif in spare s work from the luxurious and sybaritic pen and ink oeuvre of his early years through to the late magickal pastels such as cacophonic fugue (soul, mind, body etc. he remains truly conscious of the fact that all existence is set within the starlite mire. in the pages of the book of ugly ecstasy i came across a curious image, that of a flaming star that appears to be made of hair. a hairy star as if the fur of the animal were burning bright, and the bestial becoming celestial. beautifully realised animals swarm and stampede through the whole of spare s oeuvre: swans, owls, antelope, cattle, tigers, wart-hogs and giant

and pure sensation before his schizophrenic universe finally submerged him. there is a feeling in these later works that the senses have become inflamed and flooded with information in a way that sets the nerves jangling in both the viewer and the artist. but if this direction into synaesthesia wasn t entirely deliberate, it was certainly kickstarted into colour by the arrival of a gift of a new set of pastels courtesy of kenneth and steffi grant. spare s handling of this medium and his bold experimentation with flux and form sees him pre-empting and pre-figuring the extravagant and drug-induced art of the 60 s and 70 s. yet again he is attuned to the social pre-echo of the entire psychedelic movement. his artist shaman antennae were feeling their way ahead of time through the colonizatio

if at all possible you come back and take a second or a third look at the exhibition. a primary reason to do so is to perceive how the work continually changes for the viewer. the extraordinary metamorphic qualities of spare s work are best pronounced when viewed in conjunction with other people. i have experienced marvelous revelations taking place in the pieces in my own collection, seeing one set of subtle attributes with one person, and having an entirely new set revealed to me as i viewed them with someone else. very often hidden faces leap out of the chaotic backgrounds, and trees and vegetation reveal nyads and dryads. i have a small psychic landscape in which the weather looms over a fairie hill. i have sat with my friend and watched as the brooding sky has opened and drenched the

BALANONES TEMPLE OF SET FAQ

ted ears and hairs sprouting from the bridges of their noses to see what stage of satyrisation they are showing, in their journey through the underworld. there is a very definite sense that, through my contact with the art of austin osman spare, the previously unseen spirit world has become tangible and palpable, more reachable and more real. powerful stuff indeed. john balaohbalanone's temple of set faq contents: 1.0 introduction 2.0 philosophy 2.1 xeper 2.2 initiation 2.3 satanism 2.4 left hand path 2.5 metaphysics 2.6 dogma vs doctrine 3.0 religion 3.1 the temple of set as a religion 3.2 set 3.3 the gift of set 4.0 magic 4.1 black magic 4.2 ritual practices 4.3 occult studies 5.0 the organization 5.1 membership in the temple 5.2 relations with other organizations 5.3 why the temple of s

rs 5.6 the high priest 6.0 setians and setianism 6.1 activities 6.2 setians 6.3 why are we here? 6.4 miscellaneous 7.0 contact and information 7.1 formal and official contact 7.2 informal contact 7.3 friendly and neutral others 7.4 unfriendly others 7.5 getting more information 7.6 those stories about us 8.0 miscellaneous 8.1 miscellaneous links 8.2 faq/ref sources> 1.0 introduction the temple of set is probably best described as an initiatory magical order of the left hand path, a description which probably doesn't mean much to those without occult backgrounds "initiatory" means the tos advocates self-advancement through a series of levels of self-knowledge and similar attributes "magical" means that the tos openly works with magic (non-scientific cause and effect, not stage magic "left h

f ideas, art, science and culture. for the individual the results of xeper become a metaphysical departure point for developing a bond with the prince of darkness by creating a matrix of linked ideas whose path leads towards the genesis of self being. you'll find another comment or two concerning xeper in the ref document. 2.2 initiation- what do those necklaces and medallions mean? the temple of set is an initiatory organization, dedicated to the initiation and growth of its members. that dedication to initiation, to the philosophy of xeper, and to set, is represented by our primary symbol, the pentagram of set (a point-down pentagram within a circle. to help our members identify each other so we can work together, and to help them identify which level of initiation has been achieved by e

bol, the pentagram of set (a point-down pentagram within a circle. to help our members identify each other so we can work together, and to help them identify which level of initiation has been achieved by each other, we wear this symbol on different colored medallions, normally worn on necklaces of some kind, at formal gatherings. there are six levels of initiation recognized within the temple of set, each with its specific color medallion- the first degree member wears a white medallion. this is a period of trial membership, in which the member begins to explore our philosophies, our practices, and our society. the member can decide whether our organization is one which will help the member's personal growth, and if not he is welcome to leave at any time, with our good wishes. likewise, d

s. we title this degree "setian" which is also the generic name for all of our members. the term stands for all who pursue their self deification while in contact with the philosophical and magical stream of the temple- the second degree wears a red medallion. this is a member who has completed the trial membership and has been found to be compatible with and a valued contributor to the temple of set, just as we have been found to be useful to the member's own growth. more, through hard work the individual has opened him- or herself to the forces of becoming within the body-soul complex. this is a place of great excitement and achievement. we recognize our adepts by the quality of their adventures and projects. this is where we differ form most occult schools that would award degrees based

BASIL VALENTINE TWELVE KEYS

already derived by those ancient sages, to whom the secret of our art was first revealed by god for the health and happiness of earthly life. let me assure you that i fully intend to fulfil my promise, and to be as plain with you as the rules of our art permit, not misleading you by sophistical deceptions, but opening up to you the spring of all blessings even unto the fountain head. i propose to set forth what i have to say in a few simple, straightforward words, for i am no adept in the art of multiplying words; nor do i think that exuberance of language tends to clearness; on the contrary, i am convinced that it is many words that darken council. let me tell you, then, that although many are engaged twelve keys of basil valentine 8 of 95 in the search after this stone, it is nevertheles

en, that although many are engaged twelve keys of basil valentine 8 of 95 in the search after this stone, it is nevertheless found but by very few. for god never intended that it should become generally known. it is rather to be regarded as a gift which he reserves for those favoured few, who love the truth, and hate falsehood, who study our art earnestly by day and by night, and whose hearts are set upon god with an unfeigned affection. hence, if you would prepare our great and ancient stone, i testify unto you in all truth that you must give diligent heed to my teaching, and before all things implore the gracious blessing of the creator of all things. you must also truly repent you of all your sins, confessing the same, and firmly resolve to lead a good and holy life. it is also necessar

ning, when the spirit of god moved upon the face of the waters, and as yet all was involved in darkness, almighty and eternal god, whose beginning and wisdom are from everlasting, by his inscrutable counsel created heaven and earth, and all that in them is, both visible and invisible, out of nothing. how the act of creation was accomplished i will not attempt to explain. this is a matter which is set forth to us in holy scripture, and must be apprehended by faith. to each creature god gave its own seed, wherewith to propagate its kind, that in this way there might always be an increase of men and animals, plants and metals. man was not to be able to produce new seed: he was only permitted to educe new forms of life out of that which already existed. the creating of seed god reserved to him

s than they had been before. this they continued to do until they filled the whole world. then the learned men of that country were gathered together, and strove to discover the true interpretation of all they had seen. but they were unable to agree until there came forward a man of venerable age, with snowy locks and silvery beard, and arrayed in a flowing purple robe on his head he wore a crown set with brilliant carbuncles. his loins were girded with the girdle of life. his feet were bare, and his words penetrated to the depth of the human soul. he mounted the tribune, and bade the assembly listen twelve keys of basil valentine 20 of 95 to him in silence, since he was sent from above to explain to them the significance of what they had seen. when perfect silence prevailed, he delivered

triumph, and again obtain the victory. but no such triumph can take place unless the king imparts great strength and potency to his water and tinges it with his own colour, that twelve keys of basil valentine 33 of 95 thereby he may be consumed and become invisible, and then again recover his visible form, with a diminution of his simple essence, and a development of his perfection. a painter can set yellow upon white, and red or crimson upon yellow; for, though all these colours are present, yet the latter prevails on account of its greater intensity. when you have accomplished the same thing in our art, you have before your eyes the light of wisdom, which shines in the darkness, although it does not burn. for our sulphur does not burn, but nevertheless its brilliancy is seen far and near

BEHOLDERS OF NIGHT

night honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have your rested, yet though i go forth to the city of shadows, i embrace the darkness within and beyond! from nox umbra by michael ford the essence of perpetual revolution, or rebellion from the natural order, is the very concept of the opposer. to oppose one must seek to free the self from the limits set within society s context and rules. this is not an advocating of crime, but rather to work within still societies rules, mastering it all along. the true will is the essence of the adversary, which seeks to break free from the accepted order, an often unfertile result of the dayside world of the humanistic fellowship, which in time, leads to a stasis of being. it is in the solitude of the shad

eeks to break free from the accepted order, an often unfertile result of the dayside world of the humanistic fellowship, which in time, leads to a stasis of being. it is in the solitude of the shadow can then the essence be revealed, to present the endless possibility of becoming. the adversary is called and known by many names and titles. among them are such as shaitan, iblis, satan, lucifer and set. such god forms are masks of the prince of darkness who within ourselves offers freedom and divinity for those willing to strive for it. the adversary itself is the gateway from which we discover our own will, or direction of endless possibility of desire. this is the very conscious gift of the artist austin osman spare, whom of witch blood, gave us the gift of self liberation in the form of t

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

s and the implements involved with an internal substance and external aura of sacrality. this descriptive segment ends with a clear indication of the role of musical accompaniment in this ritual, requesting music, whistling, incense smoke, and the sounds of a thigh-bone trumpet (rkang gling. 1.3 ritual offerings after these steps have been established, the process of offering can begin. the first set of offerings consists of a series of drinks, either of beer or blood. these offerings are meant to refresh tsiu marpo so that he may more effectively protect the buddhist teachings and perform proper activities. the next offering is of food, specifically raw meat. again, most of these offerings are symbolic and thus represented by colored water or tormas. however, actual tibetan beer (chang) i

ng long bu442 stone that has [the syllable] tri written on it with vermillion, and tightly bind 440 tib. khon yugs. 441 tib. snying nye ba "close to heart" 442 said to be pyrite or magnetite; a black cubic stone used in medicine; also considered a soul-stone for might demons. see gyatso 1998, p. 70. 167 the opening with sealing wax. fasten a whip cord of five-colored silk to the copper handle and set just that on the cushion. the invited violence demons are dissolved again and again; and having scattered the choicest portion and the offerings, when bound to become whatever, the vow-holders follow like dogs, and whatever deed with which they are entrusted, it will be completed without interruption" speaking thus, one completes the second procedure of advising one s own life-energy and heart

BLACK SERPENT1

way. adrianna, the editor http//www.ofs-demonolatry.org this symbol 2000-2006 c. ortiz 4 rite to lucifer basic rite to lucifer this rite is from the book modern demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. the altar must face the east most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. flereous first, work clockwise leaving lucifer for last. an incense of sorcery invokes atmosphere. light the candles from flereous to lucifer. then- carrying an incense wand or burner in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for lucife

ustice. some of these christians actually gave speeches about satanism in their church services, telling their fellow christians about how satanism is not the baby-murdering nightmare it's often considered to be. there is no doubt that many of the people at these services did not agree with the speeches, but the fact of the matter is that there are christians- however few- who would be willing to set the record straight about devil and demon worship. someone just needs to reach out to them. each individual counts. if more demonolators and satanists took an interest in doing what i do- i.e, reaching out to christians, even the more fundamentalist kinds, and discussing our beliefs with them in a friendly manner- i believe that we can form alliances with some of them. now, do not mistake me f

internet, buy a copy of this instant black metal classic. 4 out of 5 possible serpents! 25 first rite to leviathan this rite is from the book modern demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. april 30th the alter must face the west most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. belial first and working clockwise leaving leviathan for last. an incense of calamus and frankincense invokes atmosphere. light the candles from belial to leviathan. then- carrying a chalice of water (with sea salt) in one hand and a dagger in the other (doesn't matter which) approach each point and k

BLACK WITCHCRAFT

austin osman spare s zos kia cultus, etc. there are numerous rituals explored by luciferian sabbat practitioners within the order of phosphorus and the black order of the dragon which utilize old methods of lycanthropy and the shedding of flesh, of shape shifting by dream in therion form to go forth to the erotic convulsions of the infernal sabbat. the god of luciferian witchcraft is seth-an, or set (the same as samael, satan. this is the egyptian prince of darkness, a lord of chaos and sorcerous power. set should not be considered merely a god in an anthropomorphic sense, rather a deific force which is the very essence of our being. when azazel or lucifer brought to cain the black flame of consciousness, this was as too set s gift to mankind. by working in the circles of luciferian craft

rce which is the very essence of our being. when azazel or lucifer brought to cain the black flame of consciousness, this was as too set s gift to mankind. by working in the circles of luciferian craft, you are merely fulfilling your ancient heritage. while some choose paths less dangerous than this; the reality of witchcraft as a luciferian gnosis cannot be denied. the great work in reference to set is for the magician to seek divinity, that is awareness, individuality and personal power. by believing in yourself rather than something higher than you (the only higher angelick or demonic being is you, the luciferic angel or holy guardian angel) you become as your models. within the black tradition the luciferian trinity which is composed of samael lilith cain hold significance in the model

BLAVATSKY H P ANTHROPOGENESIS

he second race, and comprised the whole of what is now known as northern asia. such was the name given by the oldest greeks to the far-off and mysterious region, whither their tradition made apollo the "hyperborean" travel every year. astronomically, apollo is of course the sun, who, abandoning his hellenic sanctuaries, loved to visit annually his far-away country, where the sun was said never to set for one half of the year[[eggus gar nuktos te kai ematos eisi keleuthoi, says a verse in the odyssey (x. 86. but historically, or better, perhaps, ethnologically and geologically, the meaning is different. the land of the hyperboreans, the country that extended beyond boreas, the frozen-hearted god of snows and hurricanes, who loved to slumber heavily on the chain of mount riphaeus, was neithe

ving "happily invented the terms eocene, miocene, and pliocene" to mark the three divisions of the tertiary age, ought really to have settled upon some approximate age for his "mind-offspring" having left the duration of these periods, however, to the speculations of specialists, the greatest confusion and perplexity are the result of that happy thought. it seems like a hopeless task to quote one set of figures from one work, without the risk of finding it contradicted by the same author in an earlier or a subsequent volume. sir w. thomson, one of the most eminent among the modern authorities, has changed, about half-a-dozen times, his opinion upon the age of the sun and the date of the consolidation of the earth's crust. in thomson and tait's "natural philosophy" one finds only ten millio

natural question rises. if the greeks knew, in the days of homer, of a hyperborean land, i.e, a blessed land beyond the reach of boreas, the god of winter and of the hurricane, an ideal region which the later greeks and their classics have vainly tried to locate by searching for it beyond scythia, a country where nights were short and days long, and beyond that land a country where the sun never set and the palm grew freely- if they knew of all this, who then told them of it? in[[vol. 2, page] 12 the secret doctrine. their day, and for ages previously, greenland must certainly have been already covered with perpetual snows, with neverthawing ice, just as it is now. everything tends to show that the land of the short nights and the long days was norway or scandinavia, beyond which was the

om their own rupa they filled the kama. those who entered became arhats. those who received but a spark, remained destitute of knowledge; the spark burned low. the third remained mind-less. their jivas were not[[footnote(s* the idea and the spirit of the sentence is here given, as a verbal translation would convey very little to the reader[[vol. 2, page] 19 the slokas of "dzyan" ready. these were set apart among the seven. they became narrow-headed. the third were ready "in these shall we dwell" said the lords of the flame. 25. how did the manasa, the sons of wisdom, act? they rejected the self-born. they are not ready. they spurned the sweat-born. they are not quite ready. they would not enter the first egg-born. 26. when the sweat-born produced the egg-born, the twofold and the mighty, t

his symbol is the cube unfolded* and 6 becoming 7, or the[[diagram] three crossways (the female) and four vertically; and this is man, the culmination of the deity on earth, whose body is the cross of flesh, on, through, and in which he is ever crucifying and putting to death the divine logos or his higher self "the universe" says every philosophy and cosmogony "hath a ruler (rulers collectively) set over it, which is called the word (logos; the fabricating spirit is its queen: which two are the first power after the one" these are the spirit and nature, which two form our illusory universe. the two inseparables remain in the universe of ideas so long as it lasts, and then merge back into parabrahm, the one ever changeless "the spirit, whose essence is eternal, one and self-existent" emana

BLAVATSKY H P COSMOGENESIS

er the christian veil. more than this, some of the doctrines of the secret schools- though by no means all- were preserved in the vatican, and have since become part and parcel of the mysteries, in the shape of disfigured additions made to the original christian programme by the latin church. such is the now materialised dogma of the immaculate conception. this accounts for the great persecutions set on foot by the roman catholic church against occultism, masonry, and heterodox mysticism generally. the days of constantine were the last turning-point in history, the period of the supreme struggle that ended in the western world throttling the old religions in favour of the new one, built on their bodies. from thence the vista into the far distant past, beyond the "deluge" and the garden of

ought of charging him with atheism, except those who were bent upon his destruction. upon inaugurating an active period, says the secret doctrine, an expansion of this divine essence from without inwardly and from within outwardly, occurs in obedience to eternal and immutable law, and the phenomenal or visible universe is the ultimate result of the long chain of cosmical forces thus progressively set in motion. in like manner, when the passive condition is resumed, a contraction of the divine essence takes place, and the previous work of creation is gradually and progressively undone. the visible universe becomes disintegrated, its material dispersed; and 'darkness' solitary and alone, broods once more over the face of the 'deep' to use a metaphor from the secret books, which will convey t

mental propositions (a) an omnipresent, eternal, boundless, and immutable principle on which all speculation is impossible, since it transcends the power of human conception and could only be dwarfed by any human expression or similitude. it is beyond the range and reach of thought- in the words of mandukya "unthinkable and unspeakable" to render these ideas clearer to the general reader, let him set out with the postulate that there is one absolute reality which antecedes all manifested, conditioned, being. this infinite and eternal cause- dimly formulated in the "unconscious" and "unknowable" of current european philosophy- is the rootless root of "all that was, is, or ever shall be" it is of course devoid of all attributes and is essentially without any relation to manifested, finite be

g and consciousness which are absolute non-being and unconsciousness) and the great wheel was anupadaka (b[[footnote(s* and yet, one, claiming authority, namely, sir monier williams, boden professor of sanskrit at oxford, has just denied this fact. this is what he taught his audience, on june the 4th, 1888, in his annual address before the victoria institute of great britain "originally, buddhism set its face against all solitary asceticism. to attain sublime heights of knowledge. it had no occult, no esoteric system of doctrine. withheld from ordinary men) and, again. when gautama buddha began his career, the later and lower form of yoga seems to have been little known" and then, contradicting himself, the learned lecturer forthwith informs his audience that "we learn from lalita-vistara

, explains the commentary "once disintegrated into its primal constituent by getting within the attraction and reach of a focus, or centre of heat (energy, of which many are carried about to and fro in space, a body, whether alive or dead, will be vapourised and held in "the bosom of the mother" until fohat, gathering a few of the clusters of cosmic matter (nebulae) will, by giving it an impulse, set it in motion anew, develop the required heat, and then leave it to follow its own new growth. the expanding and contracting of the web- i.e, the world stuff or atoms- expresses here the pulsatory movement; for it is the regular contraction and expansion of the infinite and shoreless ocean of that which we may call the noumenon of matter emanated by swabhavat, which causes the universal vibrati

BLUE EQUINOX

12 the instruction of the a.a. is therefore as precise and definite as a university course. during the five years of speech from the equinox of spring 1909 of the vulgar era, 65 different books were issued, nearly all of these being printed in the 10 numbers of volume i of the equinox. volume i of the equinox is now very rare and expensive. only a few sets remain; and these are valued at $100 per set. when these have been sold, it is proposed to re-publish the official instructions referred to above in separate form, for the benefit of those students who have been disappointed in obtaining sets of volume i of the equinox. the a.a. will publish a new volume of the equinox in 10 numbers at intervals of six months, beginning with the equinox of spring (march 23) of the vulgar year of 1919. th

earl from them, that we may ride upon the river of amrit! 34. thou seest yon petal of amaranth, blown by the wind from the low sweet brows of hathor? 35 (the magister saw it and rejoiced in the beauty of it) listen! 36 (from a certain world came an infinite wail) that falling petal seemed to the little ones a wave to engulph their continent. 37. so they will reproach thy servant, saying: who hath set thee to save us? 38. he will be sore distressed. 39. all they understand not that thou and i are fashioning a boat of mother-of-pearl. we will sail down the river of amrit even to the yew-groves of yama, where we may rejoice exceedingly. 40. the joy of men shall be our silver gleam, their woe our blue gleam.all in the mother-of-pearl. 41 (the scribe was wroth therat. he spake: o adonai and my

es was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou art the negation of all these things. 26. for there is no symbol of thee. liber lxv 79 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. 29. yet all the whie thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodile against asar; thou art mati, the slayer in the deep. thou art typhon, the wrath of the elements, o thou who transcendest the forces in their concourse and cohesion, in their death an

i said: thou art enmeshed in the web of the magician. this he said subtly, to try him. 20. but the magister gave the sign of the magistry, and laughed back on him: o lord, o beloved, did these fingers relax on thy curls, or these eyes turn away from thine eye? 21. and adonai delighted in him exceedingly. liber lxv 85 22. yea, o my master, thou art the beloved of the beloved one; the bennu bird is set up in phil not in vain. 23. i who was the priestess of ahathoor rejoice in your love. arise, o nile-god, and devour the holy place of the cow of heaven! let the milk of the stars be drunk up by sebek the dweller of nile! 24. arise, o serpent apep, thou art adonai the beloved one! thou art my darling and my lord, and thy poison is sweeter than the kisses of isis the mother of the gods! 25. for

have drained her beauty of its sustenance; i have abased her before me, i have mastered her, i have possessed her, and her life is within me. in her blood i inscribe the secret riddles of the sphinx of the gods, that none shall understand,.save only the pure and voluptuous, the chaste and obscene, the androgyne and gynander that have passed beyond the bars of the prison that the old slime of khem set up in the gates of amennti. 45. o my adorable, my delicious one, all night will i pour out the libation on thine altars; all night will i burn the sacrifice of blood; all night will i swing the thurible of my delight before thee, and the fervour of the orisons shall intoxicate thy nostrils. 46. o thou who camest from the land of the elephant, girt about with the tiger.s pell, and garlanded wit

BOOK OF ENOCH

and i saw the foundations of the earth. 18.2] and i saw the cornerstone of the earth. and i saw the four winds which support the earth and the sky. 18.3] and i saw how the winds stretch out the height of heaven, and how they position themselves between heaven and earth; they are the pillars of heaven. 18.4] and i saw the winds which turn the sky and cause the disc of the sun and all the stars to set. 18.5] and i saw the winds on the earth which support the clouds and i saw the paths of the angels. i saw at the end of the earth; the firmament of heaven above. 18.6] and i went towards the south, and it was burning day and night, where there were seven mountains of precious stones, three towards the east and three towards the south. 18.7] and those towards the east were of coloured stone, an

ory, who has made great and glorious wonders so that he might show the greatness of his work, to his angels, and to the souls of men, so that they might praise his work. and so that all his creatures might see the work of his power, and praise the great work of his hands, and bless him forever! 10) the book of methuselah (pages 46-48) this short section has many interesting features. the story is set some years later. methuselah is now head of the family (since enoch went off to live with the angels (see 81.6, a year after he wrote the book. methuselah's son lamech is now grown up, and his first son is born. at 106.2, we get a description of the child who will be named noah. it seems he had white or blonde hair, a red birthmark, and perhaps blue eyes. even more surprising, at 106.5, we lea

ah says the earth is afflicted and shaken and he does seem quite alarmed by it. there is also talk of molten metal and a smell of sulphur, 67.6, but this may be pollution from the metalworking described at 65.7. production of metals, and weapons, may have become quite large scale by noah's time. 65.1] and in those days, noah saw the earth had tilted and that its destruction was near. 65.2] and he set off from there and went to the ends of the earth and cried out to his great-grandfather enoch; and noah said three times in a bitter voice "hear me, hear me, hear me" 65.3] and he said to him "tell me, what is it that is being done on the earth, that the earth is so afflicted and shaken, lest i be destroyed with it" 65.4] and immediately there was a great disturbance on the earth and a voice w

pirits, such wisdom as i have received. in accordance with my insight, in accordance with the wish of the lord of spirits: by whom the lot of eternal life has been given to me. 37.5] and the three parables were imparted to me and i raised my voice, and said to those who dwell on the dry ground- the first parable(pages 56-62) the first part of this parable is possibly a description of a holy place set in the future; enoch seems to consider it a description of the watchers home also, since at 39.8, he reveals that he is being allowed to live there, with them. those who do not sleep (see 39.12 and 71.7) are mentioned often. these are the seraphim, cherubim, and ophannim, the non-human angels, who do not need to sleep. enoch never describes them, so it is difficult to know what he had in mind

in these days that the chosen and holy children will come down from the high heavens and their offspring will become one with the sons of men. 39.2] in those days enoch received books of indignation and anger and books of tumult and confusion. and there will be no mercy for them, says the lord of spirits. 39.3] and at that time clouds and a storm wind carried me off from the face of the earth and set me down at the end of heaven. 39.4] and there i saw another vision; the dwelling of the righteous and the resting-places of the holy. 39.5] there my eyes saw their dwelling with the angels, and their resting places with the holy ones, and they were petitioning and supplicating and praying, on behalf of the sons of men; and righteousness, like water, flowed in front of them, and mercy like dew

BOOK OF JASHAR

for they were still hunting and gathering just as they had in the time of seth. then god found noah, in the land between the two rivers. 4. noah was the daughter of zelophehad, the wife of tubalcain, and the mother of shem, ham, and jafet. at night, while her family slept, noah talked to god. then god told noah to leave the forest and go up into the mountains "make disks of wood, two by two, and set rods through their centers. lay a sled four cubits long across the rods, and put all that you possess on the sled. then go with your family up to the high slopes of mount ararat. for the forests below are to be destroyed by a great flood which will cover all the lands of the world" to raise the sea level over all land would require more water than then existed in the oceans of the world. noah

heir tents and the younger children. no one knew the way to mount ararat, and so they followed a dove for forty days and forty nights, until it came to rest on an olive tree in a field of wheat, high above the valley. and there they stayed, waiting for the flood. in their first winter on the mountain, they had no food, except for the wheat. but god put a blessing on noah's porridge, and tubalcain set out to enlarge the field. with torch and axe he cut the brush, and in the spring they scattered their last grains over the clearing. by autumn, the rain and sun had brought them a rich harvest. when noah's sons grew up, they found wives from the surrounding forest and moved down the mountain. shem left with ishtar and cleared the bottom land to the south. then ham and dravidia cleared a farm t

or the tower should be sacrificed into its mortar. and isaac was arrested, because he left his work gang when his sons were born. 6. when isaac was brought before the crowd, his mother sarah blew a ram's horn, and she called out to stop the new moon. then god withdrew from the tower and saw them breaking humans into red earth "all the people are united in one kingdom, and they have no one else to set them straight, like a man alone in the wilderness. they can go wrong forever if they are not divided. so each father today will become the patriarch of a separate nation, with its own language for laws and prayers. and henceforth, any nation that sinks into such folly may be destroyed by its neighbors" thus the kingdom of the noahites was dissolved by the voice of god, for they then ignored ea

st change from predators to herbivores, that is, from hunters to farmers, and the forests must be decimated anew. noah is introduced here as the agent whom god has selected to bring about this transformation of humanity, and the consequent reversal of peoples' relationship with the forests. 4. the book of numbers (26.33) tells us that a woman named noah was one of the daughters of zelophehad, who set a legal precedent for women's rights to inherit property. in the jashar manuscript, the daughter of zelophehad becomes the noah of the flood. confusing these two noahs would be less likely in hebrew, where their names are spelt differently. according to genesis 4.22, tubal-cain was a maker of metal tools, his parents were lamech and zillah, and his sister was naamah. but chapter 4 of genesis l

hen the story of the tower is an attempt to find some reason for this social law. god's speech at the tower gives a simple answer. just as individuals need to rely on other individuals for guidance, so nations need other nations. a universal kingdom of all humanity is compared to cain wandering alone, with no one else to guide him away from madness and hallucination. just as cain needed jashar to set him straight (recall that jashar in hebrew means straight, so each nation needs other nations, and each religious group needs other religious groups, to set each other straight. god has commanded a system of competition between groups so that humanity can achieve its true destiny. thus, we begin to see social laws as given by god along with physical laws. god's destruction of the noahite kingd

BOOK T

se) are started not by new creation stories but by new prayer books. i personally have no interest in writing or translating any prayer books [to welcomrabook t- the tarot comprising manuscripts n, o, p, q, r, and an unlettered theoricus adeptus minor instruction a description of the cards of the tarot with their attributions; including a method of divination by their use h r u the great angel is set over the operations of the secret wisdom "what thou seest, write in a book, and send it unto the seven abodes which be in aushiah "and i saw in the right hand of him that sate upon the throne a book, sealed with seven seals "who is worthy to open the book, and to loose the seals thereof' the titles of the symbols 1. the ace of wands is called the root of the powers of fire. 2. the ace of cups

mighty son of the king and queen, who realizes the influence of both scales of force. a prince, the son of a king and queen, yet a prince of princes, and a king of kings: an emperor whose effect is at once rapid (though not so swift as that of the queen) and enduring. it is, therefore, symbolized by a figure borne in a chariot, and clothed in armour. yet is his power vain and illusionary, unless set in motion by his father and mother. the four princesses are the knaves of the tarot pack; the four princesses or figures of amazons, standing firmly of themselves: neither riding upon horses, nor seated upon thrones, nor borne in chariots. they represent the forces of the he final of the name in each suit, completing the influences of the other scales: the mighty and potent daughter of a king

bols of mercury and virgo are above and below. the pentacles are thus arranged: completion of material gain and fortune; but nothing beyond: as it were, at the very pinnacle of success. old age, slothfulness; great wealth, yet sometimes loss in part; heaviness; dullness of mind, yet clever and prosperous in money transactions. malkuth of hb:h (riches and wealth. herein are hb:lavyh and hb:hha'ayh set over this decan as angel rulers. xxvii. the lord of peace restored two of swords or pikes two crossed swords, like the air dagger of a zelator adeptus minor, each held by a white radiant angelic hand. upon the point where the two cross is a rose of five petals, emitting white rays. at the top and bottom of the card are two small daggers, supporting respectively the symbol crescent moon with ho

, it is not much affected by either. a method of divination by the tarot 1. the significator. choose a card to represent the querent, using your knowledge or judgment of his character rather than dwelling on his physical characteristics. 2. take the cards in your left hand. in the right hand hold the wand over them, and say: i invoke thee, i a o, that thou wilt send h r u, the great angel that is set over the operations of this secret wisdom, to lay his hand invisibly upon these consecrated cards of art, that thereby we may obtain true knowledge of hidden things, to the glory of thine ineffable name. amen. 3. hand the cards to querent, and bid him think of the question attentively, and cut. 4. take the cards as cut, and hold as for dealing "first operation" this shows the situation of the

pairing as before "third operation" further development of the question 1. shuffle, etc, as before. 2. deal cards into twelve stacks for the twelve signs of the zodiac. 3. divine the proper stack and proceed as before. book t page 25 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 "fourth operation" penultimate aspects of the question 1. shuffle, etc, as before. 2. find the significator: set him upon the table; let the thirty-six cards following form a ring round him. 3. count and pair as before "fifth operation" final result 1. shuffle, etc, as before. 2. deal into ten packs in the form of the tree of life. 3. make up your mind where the significator should be, as before; but failure does not here necessarily imply that the divination has gone astray. 4. count and pair as before

BOOK OF BLACK SERPENT

orary use, and is to be adorned with these names of god: ehieh+ jah+ vuvh elohim+ al+ elohim gibor+ vuvh eloah va-daath+ vuvh tzabaoth+ elohim tzabaoth+ shaddai el-chai+ adonai melekh+ the triangle is to measure nine feet in equal measurement, thus nine feet in circumferance. each of the three angles should be beset with these angelic names: anaphexaton+ primeumaton +tetra- grammaton. it is to be set down for either permanent or temporary use, as we have said before. the magical weapons& tools of the art. the book: it is agreeable to find a pen or quill which can be used for the time of working which you perform. the book is to be used to keep a record of the magick actions and the prayers, invocations, rituals or sigils you will use in this operation. the book should be new, uninscribed b

servant of his house is metatron naar, the angel which maintains the heavenly treasures. the watchers and the holy ones theses are the fallen high angels and were known to the greeks as arcontev [or "archons; their names are radweriel; he is the c lestial scribe; rahatiel is the angel ruling over the constellations. unto him are the angelick decans which rule the 12 signs; sopheriel is the angel set over the books of the living and the dead. the chief of the watchers is named azazel, who governs with uzza and uzziel. the merkabah in the merkabah vision of ezekiel it is written "and i looked and behold a whirlwind came out of the north, a great cloud, and a fire enfolding itself and a splendour on every side, and hashmal the brilliance of the innermost flame in the midst of fire" the serap

BOOK OF DOOM

se names are: mephistophilis, ariel, anifel, marbuel, aziel, aziabel, and barbuel. 3.15. the third realm of the great infernal empire is the domain of the five grand ministers and secret infernal counsels, whose names are: asmodeus, leviathan, baal, belphegor, and lucifuge. 3.16. the fourth realm of the great infernal empire is the domain of the twelve dukes, whose names are: ashmunaday, kedemel, set, hasmoday, sorath, hekate, lilith, barzabel, behemoth, nambroth, zazel, and hismael. 3.17. study well what the spirits of the infernal hierarchy have to tell you, and all the power will be yours. 3.18. the structure of the o.a.i. is following the principles of the infernal hierarchy and so should all groups that are truly left path, small and large, from the top to the bottom. translator's not

m: the infernal alphabet of doom part 2, the other letters and uses 5.1. the nineteenth letter of the infernal alphabet is c; it is ruled by ashmunaday, who is duke of the great infernal empire. 5.2. the twentieth letter of the infernal alphabet is ae; it is ruled by kedemel, who is duke of the great infernal empire. 5.3. the twenty first letter of the infernal alphabet is d; it is it is ruled by set, who is duke of the great infernal empire. 5.4. the twenty second letter of the infernal alphabet is ue; it is ruled by hasmoday, who is duke of the great infernal empire. 5.5. the twenty third letter of the infernal alphabet is z; it is ruled by sorath, who is duke of the great infernal empire. 5.6. the twenty fourth letter of the infernal alphabet is i; it is ruled by hekate, who is duke of

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

his family and friends, like one of the dead. true, in sleep he occasionally moved and he breathed, but otherwise he was lifeless. yet when he awoke he could tell of having been out hunting in the forest. he could tell of having met and talked with friends who really were dead. the others, to whom he spoke, could believe him for they too had experienced/ such dreams. they knew he had not actually set foot outside the cave but at the same time they knew he was not lying. it seemed that the world of sleep was as the material world. there were trees and mountains, animals and people. even the dead were there, seemingly unchanged many years after death. in this other world, then, man must need the same things he needed in this world" with the development of different rituals for fertility, for

the courage to stand up and speak out for witchcraft. it is because of him that we can enjoy the craft, in its many forms, today. in america the first witch to "stand up and be dr. gerald gardner 8/ buckland's complete book of witchcraft recognized" was myself, raymond buckland. at that time there were no covens visible in this country. initiated in scotland (perth) by gardner's high priestess, i set out to emulate gardner insofar as to try to straighten the long-held misconceptions and to show the craft for what it truly is. soon sybil leek arrived on the scene, followed by gavin and yvonne frost and other individuals. it was an exciting time as more and more covens, and many different traditions, came into the open or at least made themselves known. today the would-be witch has a wide se

o live our own lives. but if you are able to give help, to advise, to point the way, then do so. it will then be up to the other to decide how to proceed from there. the main tenet of witchcraft, the wiccan rede, is "an' it harm none, do what thou wilt" do what you will. but don't do anything that will harm another. it's as simple as that. in april, 1974, the council of american witches adopted a set of principles of wiccan belief. i, personally, subscribe to those principles and list them here. read them carefully. 1. we practice rites to attune ourselves with the natural rhythm of life forces marked by the phases of the moon and the seasonal quarters and cross quarters. 2. we recognize that our intelligence gives us a unique responsibility toward our environment. we seek to live in harmo

n one lifetime and then female in the next (or vice versa) might have carried over feelings and preferences from one life to the next. for someone who does not believe in reincarnation, it is difficult to understand the death of a child. what was the point of the child living at all, if only for a few short years? for the reincarnationist it is obvious that the child had learned all that had been set to be learned in that particular lifetime and so was moving on. a very good simile for this is the grades of a school. you enter school in a low grade and learn the basics. when you have mastered these you graduate, take a short vacation, then come back into a higher grade to learn and experience more things. so it is in life. in each life you have a certain amount to learn and to experience

but it is just as possible that you were not but are going to be in the next life. in other words, it is a case of experiencing all things being both the abuser and the abusee, but one is not necessarily dependent on the other. several lifetimes could even take place between the one experience and its apparent correlative. just because you have chosen a particular lifetime and are to undergo the set experiences does not mean that you can just sit back and say "everything is preordained. i'm just along for the ride" the god and the goddess will make sure that you do get all the particular experiences but your job is to progress; to strive your hardest towards perfection. you create your own reality. whatever you want, you can achieve. but always remember the wiccan rede "an' it harm none

BUDGE E

e man-headed, and are called hetch-a, maa-a, and hes-a, the second three are jackal-headed, and are called neb-ta-tesher, ap-uat, and ap-sekhemti, the third three are crocodile-headed, and are called tchat-tuat, seki, and sekhem-hra. iv. twelve divine beings, in the form of women, who are described as "the goddesses who guide the great god" their names are--1. tentenit, 2. sbai, 3. mat-neferu-neb-set, 4. khesefet-smatet, 5. khuai, 6. maket-ari-s, 7. urt-amt-tuat, 8. her-ab-uaa-set, p. 12 [paragraph continues] 9. mesperit, 10. ushem-hat-kheftiu-s, 11. sheset-kerh-maket-neb-s, 12. teset-tesheru, click to view (left) the nine praisers of ra (right) the twelve goddesses who guide ra. in the lower register are the following- 1. nine seated apes, who are described as the "gods p. 13 who sing to

ir names are--1. am-kar, 2. khenti-she-f, 3. hen, 4. heken-em-ben-f. 5,6. 7. hethti, 8. pa-theth, 9. click to view (left) the nine singing apes (right) the twelve light-giving uraei. ii. twelve serpents, who throw fire forth from their mouths, and are described as "those who make light p. 14 the darkness in the tuat" their names are--1. besit, 2. hetepit, 3 (illegible. 4. khut-mu, 5. heseq-khefti-set, 6. nefert-kha, 7. mert-neser, 8. behent, 9. ap-she, 10. nesert, 11. ap-ast, 12. shenit. iii. nine man-headed gods, with their hands raised in adoration, who are described as the "gods who praise [ra, the lord of the company of the gods" their names are- 1. ka-tuat, 2. hetem-ab, 3. ara, 4. aau, 5. hemhem, 6. ka-neteru, 7. tuati, 8. hekennu-ra, 9. aa-ater. p. 15 iv. twelve goddesses, with their

enemy" 8. a hawk-headed god, with a uraeus on his head, called heru-tuat, i.e "horus of the tuat" 9. a god, who holds a knife in his left hand, and has his right raised to strike; he is called seben-hesq-khaibitu. click to view second hour. upper -register. gods nos. 8-15. 10, 11. two ape-headed gods, called respectively benti and aana. 12. a god with the head of a hawk and the head of an animal, set and heru-ur, who is here called "he of the two faces" 13, 14. the crook of osiris, p. 30 and the upper half of a serpent called met-en-asar, i.e "staff of osiris" 15. the term of osiris facing a deity with the head of a lioness, who is called sesent-khu, i.e "terrifier of spirits" 16-18. three goddesses, each of whom has a sceptre in her left hand, and a uraeus on her head; their names click t

p. 32 phallus; the second has the head of a man, and is called akhabit; and the third has the head of a jackal, and is called nebt-ta-tcheser. 12. the god osiris un-nefer, in mummy form, wearing the crown of the south. 13. the god khui, who holds in each hand a long lotus-topped sceptre surmounted by a star. click to view second hour. lower register. gods nos. 9-15. 14. the two-headed god (horus-set) called hra-f-a-f. 15. the god heru-hen. 16, 17. two gods, each holding in his left hand the sign of life inverted; their names are hun and hetchetchtu. p. 33 18-20. three gods, each holding a palm branch; their names are neha (or nareh, makhi, and renpiti. 21. a god, who holds a knife in his left hand, and is called afau, 22. a god, holding in his hand the symbol of "year" who is called fa-ar

of a cynocephalus, and it is steered by two beings, one of whom is called tesem-hra-f, i.e "he whose face is like a knife" and the other khen-en-urt-f, click to view the boat of the branch. i.e "the ferryman who resteth not" the osiris god stands between two gods, one of whom is called au-matu, and the serpent which stands on its tail between the steersman in the bows and the first god is called set-em-hra-f. p. 48 the third boat is called pa-khet "the branch" and each end terminates in the head of a lion. in the middle of it stands the form of osiris, who is called shefshef, and he wears on his head a pair of ram's horns; his arms and the upper click to view the four forms of osiris. portion of his body are swathed. behind him stands the mummied form called am-ta, and before him the god

CASE PAUL F THE BOOK OF TOKENS

n on heh* 1 in whatsoever object thou perceivest, know me as the essence, as the idea, and as the interior nature. because of this the wise come easily to me by many paths, yet in truth these different roads are but a single way. if thou canst penetrate into the nature of the simplest thing, there thou shalt find me. this is the key to the mystery of the sacred letters. fix thy mind on the object set before thee by any letter, and hold thy thought to meditate thereon. then shall the inner nature of that object be made known to thee, and by this means shalt thou draw nigh to some aspect of my being. 2 consider then the secret meaning of the letter heh. for even as i am the essence, and idea, and interior nature of every ox, of every house, of every camel, and of every door [51] t h e book o

ature of that object be made known to thee, and by this means shalt thou draw nigh to some aspect of my being. 2 consider then the secret meaning of the letter heh. for even as i am the essence, and idea, and interior nature of every ox, of every house, of every camel, and of every door [51] t h e book of t o k e n s so am i also the essence, and idea, and interior nature of every window. if thou set thy mind to meditate upon the interior nature of a window, thou shalt readily perceive that every window hath somewhat the nature of a door, inasmuch as it is an opening in the wall of a house. 3 the house is kether, the crown of primal will, and the door is binah, the gate of understanding, and as the thought of the door is from the building of the house, so is the thought of the window from

g of the door. hence those instructed in the secret wisdom declare that chesed, the path of beneficence, proceedeth from binah, the gate of understanding, even as the idea of the window proceedeth from the idea of the door. for i am merciful because mine understanding compasseth the secret nature of all things, and my loving-kindness is the fruit of my discrimination [52] heh 4 again, a window is set in the wall of a house, even as the eye is set in the head, that they who dwell within may look abroad to see what passeth without. hence it is written in the book of formation that the letter heh correspondeth unto the faculty of sight. this referreth to my power of vision, which is not as thine, since nothing escapeth it, and all things appear unto it in their true aspect. it is written "the

side me there is nothing" verily the beginning of all things is division, as moses saith" in the beginning the elohim cut apart the heaven and the earth" 3 that, therefore, which to purblind eyes seemeth to be another than myself, that which to the deluded appeareth as somewhat fashioned by my hand, into which i enter not [75] t h e book of t o k e n s the wise know as a portion of mine own being set apart for my regard by mine unfathomable power of self-reflection. this power the secret wisdom calleth the mother. it is the power of understanding, the power also of the elohim, for in binah are the elohim enthroned, and their thrones are set in her. mine are the thrones, mine the powers of the elohim, and i, whom men adore as father, am known also to the wise as the great mother in whose na

y also a wall of limitation, and the darkness against which it defendeth thee is the radiant darkness of the limitless light, too brilliant for thine eyes. 2 for within the wall of limitation is the field of mine activity in the world of manifestation. this, also is that which the wise call the path of the house of influence, for into it descendeth the influx of my power. because it seemeth to be set apart, it is also the field of sin and of punishment, because limitation is the root of failure, and sin is but the missing of the target of perfection [83] t h e book o f t o k e n s yet as the archer gaineth skill by reason of aiming again and again at his mark, though in the beginning he miss it a thousand times, so doth the fruit of sin, which men call punishment, perfect the skill of my c

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

s- can copy rituals and magical lore in their own smaller books of shadows, which can then be handed down in future times to any member of their family who shows an interest in such matters as they reach adulthood. apart from the suggestions i have made for possible rituals and books you can read, there are countless books of shadows on the internet that can act as inspiration. there are no rules set in stone; rituals carried out in love and even laughter, perhaps when a candle will not light, are far more effective than the most elaborate ceremony in which everyone is so focused on getting it right. if the ritual rather than the intent is all, the power becomes dissipated and anxiety blocks the innate magick we all experienced as children. magick works best when we can leave behind our in

l to strengthen harmony after such discussions as earthly issues can intrude on even the most spiritual gathering. another good time is afterwards when you are eating and drinking and so are relaxed and full of good feelings. even then, have a short collective rite before you separate. you can decide what equipment you need to buy at these planning meetings and one person can act as co-ordinator. set up a joint fund for candles, crystals, incense, etc, and appoint one person to check and replenish supplies. large supermarkets have an amazing array of candles, incenses and oils, as do gift shops and herbal pharmacies, while on the internet there are a vast number of new age mail-order outlets. i have also listed some in the back of this book. appoint one person to organise a specific festiv

ns and visualisations that can be done at home. other members may undertake to research aspects of the craft that interest them, or collect information about deities and then run informal teachings sessions perhaps on a special evening. one person may undertake to update the book of shadows regularly. joining a coven before joining a coven, consider what you are looking for. some covens emphasise set ritual and ceremony and a learning path that can take years rather than months, along which you progress in an orderly fashion, gradually building up a great store of wisdom and experience and allowing your psychic powers to unfold slowly- is that what you want? it is important also to establish what you may be able to give to the coven. can you devote the necessary evenings for the coven, or

n established couple, out of sight of the coven. in this way, any very human complications may be prevented from creeping into the ritual. it is also possible to come across well-meaning but totally inexperienced groups who attempt to practise the kind of work that a medium, white witch or healer would take years even to approach. unfortunately, it is all too common for lovers of occult movies to set themselves up as gurus and wreak unintended havoc on the psychological and psychic well-being of others. you should be sure, when you choose a coven, that its members are kind and gentle and do not indulge in spirit summoning or spirit possession, even for trance purposes, unless under the supervision of an expert leader who has benefited from a very long training. if these warnings sound a li

and warm it near the fire to 'incubate' the money into sufficient to mend the roof or buy new coats for the winter. a young wife eager to be pregnant would secretly prick a fertilised hen's egg with a needle on the night of the full moon immediately before making love. such actions were quite a normal part of life, a way of tapping into the same energies that made the cattle fertile and the corn set seed. farmers would leave milk for the faeries that they might bring good fortune, young girls recited love charms while planting herbs in soil embedded with a would-be lover's footprint. on hallowe'en, housewives opened their windows and placed garlic on the window ledge so that only the good family dead might enter and take shelter from the cold. this simple folk magick, rather than ceremoni

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ations of the supernatural in practices such as conjuring, the african american tradition of healing and harming, have been resignified as "religion" generally, however, observers have not viewed conjure and religion as elements of a single complex, choosing instead to retain the "magic-religion" dichotomy when looking at african american spirituality. perhaps one reason is that most interpreters set "christian" and "non- christian" traditions against each other, with little regard for the range of relationships that might exist between them. this approach, with its value-laden assumptions, has shaped academic studies on african american religion from the past to the present. while it may be useful for academic interpreters, a rigid dichotomy between christian and non-christian expressions

common qualities that were associated with conjurers. these supernatural practitioners were often thought to possess extraordinary powers.such as the ability to control the weather, to become invisible, to fly, or to shape-shift at will. many demonstrated a genius for receiving and interpreting communications from the realm of spiritual forces. most of all, unusual and discernible physical traits set the conjurers apart from other persons. a fascinating enumeration of bodily deformities particular to conjure specialists, such as distinguishing birthmarks or abnormalities such as harelips, red eyes, or eyes of different colors, have been noted by observers during the nineteenth and twentieth centuries. the folklorist ruth bass recalled in the 1930s that a "distinguishing physical characteri

e conjurers apart from other persons. a fascinating enumeration of bodily deformities particular to conjure specialists, such as distinguishing birthmarks or abnormalities such as harelips, red eyes, or eyes of different colors, have been noted by observers during the nineteenth and twentieth centuries. the folklorist ruth bass recalled in the 1930s that a "distinguishing physical characteristic" set apart most of the conjurers she had known in her childhood in mississippi "one was tall and dark with grave eyes" she wrote "one was an undersized, dwarfed mulatto, almost an albino, with green eyes and a cunning little face. i remember one who had a twisted back and walked with a sickening, onesided limp" similarly, the african american schoolteacher mamie garvin fields described an elderly p

s. they used an array of charms, amulets, and talismans known among black americans as "hands "mojos "gris-gris "jacks "tobies "goopher bags" and "wangas" for empowerment and protection. the contents of a practitioner's "trick bag" varied enormously. one conjurer's favorite item, described in an account in the late 1800s, included balls of tar, sulfur, and assorted lumps of color that blazed when set afire. the other popular black magic page 31 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 items included red flannel bags filled with dried leaves, potent crumbling powders, or metallic dust. bottles of pungent liquids, pins, and needles were interred by practitioners or strung on trees as a snare for invisible forces. some material creations tee

ent the malice of the witch. anti-witchcraft precautions and remedies became standard in black supernatural traditions. prophylactic measures such as the scattering of salt, for example, in areas believed to be plagued by witches and ghosts were widely practiced and can be seen in the south even today. the witch, known to be a hopelessly compulsively creature, would pick up and examine any object set before her. accordingly, persons sprinkled grains of sand and seeds or displayed sieves or newspapers with tiny printed characters.any material with minute form or detail.in order to deter the witch from her destructive ways.[65] witchcraft beliefs underwrote a good number of african american folk customs as well "jumping the broom" in celebration of slave marriages was said to protect husband

CHRONOLOGIA RORISPERGIUS

-880) translates pseudo-dionysius's works into latin and adds a commentary. 873-950 al farabi islamic philosopher mystic influenced by plotinus. 875 d. abu yazid al-bistami sufi said to have first expressed symbolism of wine, cup, and cupbearer "i have come to know allah through allah, and i have come to know what is other than allah with the light of allah "praise to me, for my greatest glory "i set forth on an ocean when the [earlier] prophets were still by the shore" 882-942 se'adia ga'on of fajum. commentary on the "sefer yezirah" 10th ce sword of moses composed 900- beginning of the bogomils of bulgaria, a manicheian sect, roots of cathari. 904 abu bakr ahmed (or mohammed) ibn ali ibn al-wahshiya al-kaldani or al-nabati. kitab al-falaha al-nabatiya (nabatean agriculture."the hermesian

rom the book of the five mysteries, a service book of sabian religion. 1000- approximate founding of yezidi cult by sufi sheik adi in iraq. abode of learning active in cairo. spread of cathari manicheism throughout europe. leif ericson explores north america. 1004-1007) al-majriti, author of picatrix, dies 1010 earliest european mention of chess: count of urgel(spain)leaves his rock crystal chess set to a convent. by 1200, the game has spread over most of europe, reaching iceland, the baltic and bohemia. 1012: ben gabirol brings the works of plato to spain. 1013 1103 jacob ha-kohen's book of illumination aleph and angelic symbolism overlayed on the menorah 1016-1100 naropa 1018-c. 1079 michael psellus: on the hieratic art(alchemy theologised. 1020 d. meshullam ben kalonymos corresponded wi

ohn olivi 1326 pope john xxii condemned peter john olivi's interpretation of poverty. 1327?-1409 francesc eiximenis franciscan friar catalan writer of el cresti (1381-86, an encyclopaedia of all the aspects of man as a christian 1329 king edward iii requests thomas cary to find two alchemists who have escaped, and to find the secret of their art 1330 pope john xxii gives funds to his physician to set up a laboratory for a "certain secret work. friar ordorico da pordenone s travelogue includes description of the land "where dwelleth the pope of the idolators" tibet? 1331 commentary on "sefer yezirah" by meir b. solomon ibn sahula (rome, angelica library, ms. or. 45. 1332-78 ibn khaldun the muqaddimah "we saw with our eyes one of these magicians fashion the image of the person he desired to

1444-1510 sandro botticelli 1445 cary-yale visconti cards 1446 codex palatino 556 illustrations of the story of lancelot of the lake reveal numerous similarities with the cary-yale visconti tarocchi cards. 1447 visconti-sforza cards 1450-1500 ludovico lazarelli first latin translation of ch xvi-xviii, the definitiones asclepii. 1450 beginning of printing. cosimo de medici asks marsilio ficine to set up the platonic academy in florence. nicholas of cusa "idiota de sapientia "idiota de mente "idiota de statisa experimentis" 1452-1520 johannes reuchlin 1445-1538 augurello 1452-1517 attavante degli attavanti famous miniaturist of his time 1453 fall of constantinople to the turks caused dispersal and spread of greek manuscripts and scholarship. nicholas of cusa "de visione dei" 1454-1494 angel

ta divinae cabalae mysteria. heinrich nollius proposes the formation of a society called rotae celestae(keepers of the celestial wheel) 1626-32 stephen cacella and john cabral visited gyantse and shigatse. there does exist a country, very famous here, which is called xembala and which borders on another called sopo [mongolia" 1627 joseph mede, a greek professor published clavis apocalyptica which set forth the structural outline of the book of revelation. he corresponded with samuel hartlib. 1628-samuel hartlib in london 1628-1692 robert boyle 1628-1666 george starkey 1629 fludd's summum bonum. abraham von franckenberg- theophrastia valentiniana, a comparison of the teachings of paracelsus and the 2nd century gnostic, valentinus. 1629 o.t. apocrypha removed from protestant bible. 1630 poem

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

under the others feet. in brief, each one strove to be uppermost. neither did i myself linger, but page 4 with my weighty fetters slipped up from under the rest, and then heaved myself upon a stone, which i laid hold of; howbeit, i was caught at several times by others, from whom yet as well as i might, i still guarded myself with hands and feet. for we imagined no other but that we should all be set at liberty, which yet fell out quite otherwise. for after the nobles who looked upon us from above through the hole had recreated themselves a while with our struggling and lamenting, a certain hoary-headed ancient man called to us to be quiet, and having scarcely obtained this, began (as i still remember) to speak on thus: if the poor human race were not so arrogant it would have been given m

measure to comfort myself, yet that which was worst of all to me was that i had left my bag and bread at the tree, and could never retrieve them. for as soon as i turned myself about, a contrary wind was so strong against me that it was ready to fell me. but if i went forward on the way, i perceived no hindrance at all. from which i could easily conclude that it would cost me my life if i should set myself against the wind, wherefore i patiently took up my cross, got up onto my feet, and resolved, since so it must be, that i would use my utmost endeavour to get to my journey s end before night. now although many apparent byways showed themselves, yet i still proceeded with my compass, and would not budge one step from the meridian line; howbeit the way was often so rugged and impassable

ed with all good things, be glad that in such hard times so many folk be found but men are yet so forward that they care not for their boorishness and thrust themselves in places where they are not called to be. let no knave be smuggled in no rogue slip in with others. they will declare right openly that they a wedding pure will have, page 19 so shall upon the morrow s morn the artist s scales be set wherein each one be weighed and found what he forgotten hath. of all the host assembled here who trusts him not in this let him now stand aside. and should he bide here longer then he will lose all grace and favour be trodden underfoot, and he whose conscience pricketh him shall be left in this hall today and by tomorrow he ll be freed but let him come hither never again. but he who knows what

ame again into the hall, and saying good morning, demanded how we had slept that night; and having seen our bonds, there were some that reproved us for being so cowardly, and because we had not, rather, like them, hazarded upon all adventures. however, some of them whose hearts still smote them made no loud cry of the business. we excused ourselves with our ignorance, hoping we should now soon be set at liberty, and learn wisdom by this disgrace, that they on the contrary had not yet altogether escaped; and perhaps their greatest danger was still to come. at length everyone being assembled again, the trumpets began again to sound and the kettle drums to beat as formerly, and we then imagined nothing other but that the bridegroom was ready to present himself; which nevertheless was a huge m

he just perfection; and everyone who failed was miserably laughed at by the bands. after the inquisition had also passed over the gentry, the learned, and unlearned, and all the rest, and in each condition perhaps one, it may be two, but for the most part none, was found perfect, it came at length to those honest gentlemen the vagabond cheaters, and rascally lapidem spitalanficum makers, who were set upon the scale with such scorn that i myself, in spite of all my grief, was ready to burst my belly with laughing, nor could the very prisoners themselves refrain. for the most part could not abide that severe trial, but were jerked out of the scale with whips and scourges, and led to the other prisoners, but to a suitable band. thus of so great a throng so few remained, that i am ashamed to r

COLLIER IRENE CHINESE MYTHOLOGY

humans. first, fushi taught people how to twist plant fibers together to form ropes of all widths and lengths. with the thinner ropes, he wove fishing lines and nets so people could plunge the water s depths to find food. with the thicker ropes, he braided strong bridges, then strung them across high chasms so people could cross from one mountain peak to another in search of food. when lightning set trees on fire, as so often happened, the people trembled and hid in caves. to entice the people to come out, fushi twirled together two willow sticks to start a fire. he showed the humans how cooked meat and fish were more digestible and tempting than raw meat and fish. the people soon discovered that fire could also keep 34 fushi teaches the people them safe and snug throughout the chilly nig

is appearance, however. they loved him for his efforts on their behalf. as yu traveled across china, he named the tribal groups and recorded their customs: leather-skin people; goat-fur people; oyster-and-pearl people; kingfisher- green-silk people; grass-skirt people; felt-tent people; mountains-of-jewels people; dew-drinkers; red-grain- growers; lacquer-makers; winged people; short people; deep-set-eyes people. he charted their land and collected samples of their soil as he traveled across the fifty rivers and mountains of china. wherever he went, yu found happy families. their happiness only made him aware of his own loneliness. although yu was married briefly, his wife and son both abandoned him because they had no fondness for digging dirt. with neither wife nor son by his side, yu co

truggle on their behalf.4 61 the xia dynasty of the great yu and his descendants lasted for six hundred years and ended the period of the god-kings. with the next dynasty, the shang, came recorded history and human rulers. dr. john s. major, director of the china council of the asia society, explains the change: the square earth had to be drained, surveyed, marked out into its nine provinces, and set under the government of the flood tamer [yu] himself [after the xia dynasty] the world became familiar, ruled by a human emperor with a normal life span, and marked by the trouble and strife that is the lot of all mortals. for better or worse, we became masters of our own fate, but at a price for the gods, those inhabitants of the celestial plane, withdrew from the plane of the earth, and were

ibet and xijiang and soar as high as twenty-five thousand feet. in mythology the mountains are the home of the chinese gods, as well as the site of life-restoring herbs. historically, the kunlun range was part of the silk road, a caravan route between china and persia used for trading silks, spices, and gold. the moon goddess 75 because he loved his wife very much, the grand archer yi reluctantly set out on a journey to the kunlun mountains where the peaches of long life were grown by hsi wang mu, the queen mother of the western paradise. the archer was unsure of the road, and even less sure of how much strength he had left. when he lived in heaven, yi had always ridden in the empress s chariot or straddled the tails of sky dragons to reach the western paradise, but now that he lived on ea

at the time of confucius s birth, professor william edward soothill from the imperial university in shanghai writes: confucius, then, was born into a troubled period. the barons more powerful than their nominal sovereign, encroached and made war upon each other, at the instigation of ministers more crafty and ambitious even than themselves. the suffering people were. dragged from their fields and set to forced labour at and for the pleasure of their rulers, and driven to battles and raids in which they had no interest and from which they derived no benefit.2 in the twentieth century, confucius has been attacked by the chinese government for his insistence on moral conduct and for ignoring the rights of women. yet, confucius s demand for educational opportunities and access to governmental

COMMENTARY ON THE SEAL OF THE NINE ANGLES

tifies a locus only; there is no extension in any direction. even the locus is "both there and not, since it has no dimensions at all. hence there are an infinite number of loci, for example on a one-inch- long line: an interesting mathemagical paradox. second angle: duality. the profound and necessarily total change of unity into symmetry and polarity (and its symbolic representations: horus and set, yang and yin, etc) the "orderer of the planes and angles' is yog- sothoth, who is, as the shaper of energy and matter, described as the author of earth in its matter/energy/evolutionary configuration. note that in pure duality there is no room for judgment between the two; there is only one or the other. in duality geometry creates a single extension (a line. third angle: this is a very criti

one or the other. in duality geometry creates a single extension (a line. third angle: this is a very critical stage, because the existence of a third element introduces the notion of choice between the two opposites, either absolutely or relatively (aristotelian system) or of choice to aspire or not to aspire to universal perfections= platonic/pythagorean system. this is nyarlathotep, otherwise set, otherwise lucifer/satan, otherwise prometheus, otherwise thoth, who has created the power of perspective and the independent psyche of judgment. here "knowledge" becomes possible. in geometry we now have the triangle, which is the most rigid of figures and also creates a two-dimensional plane. note that, per the book of coming forth by night, the horus/set relationship actually fits into a th

ometheus, otherwise thoth, who has created the power of perspective and the independent psyche of judgment. here "knowledge" becomes possible. in geometry we now have the triangle, which is the most rigid of figures and also creates a two-dimensional plane. note that, per the book of coming forth by night, the horus/set relationship actually fits into a threefold matrix rather than a twofold one. set is an independent intelligence with perspective upon the nonconscious objective universe on one hand and the chaos of the anti-objective universe (harwer) on the other. the simple horus/set duality results from primitive aristotelian thinking (so kick me, tharrud terclis. fourth angle: the ram of the sun (shub-niggurath/amon) is a manifestation of the "awakened" human psyche as energized by th

hence time becomes possible, as the measurement of change in matter and energy. fifth angle: humanity as the physical vehicle for the expression of the satanic psyche as discussed in the fourth angle. concept of the body as a necessary medium for the self-realization of the psyche, at least in its early stage. translation of this into physical representation of supra- energy/matter forms such as set via the creation of images, building to temples, etc. a temple with five trihedrons is a four-faced pyramid (as giza, the 4/5/9 seal is the seal of the order of the trapezoid: a marvel of integrated, interrelated 4/5/9 values. as noted elsewhere, even the addition of 4+5+9= 18, which takes you into the "returning' qualities of 9 as expounded upon in anton lavey's "unknown known' in the satanic

seven, and their seal is the seal of the order of the trapezoid (seal of the priesthood of the original church of satan. ninth angle: the culmination of this dynamic process: the black flame in its perfection: the 'will to power" of nietzsche in a glory of desire: the extension of the enlightened will and initiated psyche throughout all dimensions of space, time, and thought: what in the aeon of set would be uttered as xeper. all material contained herein copyright 1998 temple of set. all rights reservpl1-2 concerning the ceremony of the consecrating the vault of the adepti r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 concerning the ceremony of consecrating the vault of the adepti by g.h. frater p.c.a. this a most solemn and yet joyous occasion. it acts as a binding link betwee

COSIMANO CHARLES ELEMENTARY PSIONICS

television station decided to run the classic flash gordon serials on sunday mornings, dad was all to happy to give up church-going so i could watch my favorite show and he could get some sleep. there were no opportunities to see angels in my house and if anyone did, there would some very serious questions about the quality of the liquor. i was going to be a scientist. i had my chemistry sets and set off bombs in the backyard (they were actually attempts to create rocket fuel) and my telescope and i still have my microscopes packed away in this apartment somewhere. i was going to be a good little nuclear physicist, because that was the glamour job back then, much more respectable than the corner bookie, and when i was twelve i got this really interesting present, a lie detector. well, actu

tures and sound. all radiant energy, light, microwaves, radio, can act as a carrier. it even can be sent over telephone lines. which is why your dead grandmother can call you on the phone the day of her funeral and scare you half to death when you realize whom it was you were talking to (i m serious. it happened to me) one time i was watching a live television show and something went wrong on the set, which caused the person on the screen to really get mad. he sent a wave of pure fury into the camera that almost knocked me off my chair and it takes a lot to move me. 3. this energy can be polarized and will behave much as light does. it can be made to pass through lenses and be reflected by mirrors. 4. it will emanate from the entire human body, with certain points, such as the eyes, the fo

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

wn rate of breathing that it likes and if you upset that rate your body will get upset at you. i remember when i thought it was necessary to breathe in a certain way in order to attain a fully relaxed state. the results were anything but relaxing. my heart began to pound fiercely and i had to abandon the exercise for fear of having a coronary. just breathe naturally, not forcing yourself into any set pattern. your body knows what it is doing, so trust it. notice each time you breathe how you inhale and exhale (not that you do inhale and exhale, you already know that. if you are not doing this, start very quickly otherwise you will be dead very soon and i can't afford to lose any readers. now pick a couple of sounds. the indians of india, or at least some of them, use the sounds so and hum

mmed your energy field to interact with the energy fields of others for your own purposes. second, you have trained your mind to work in the presence of other people, one of the hardest things to accomplish in this work because of all the distractions around. the idea is to make the function as automatic as possible, then you don't have to worry about it. you can be the general in world war i who set up the battle and then went fishing, except your stuff will work. the more you practice, the more automatic the process will become until you will not have to do anything except reap the benefits. now, suppose you do this and you get a particular subject that you want to bring into your life, but for some reason the opportunity to connect just never quite gets there. this is where a working th

CROSSING THE DESERT

rative purposes, although it does illustrate the myth of creation. it was an operative spell for survival across the expanse of the desert. this is an interesting moment. you are leaving behind the known and are entering the unknown. the known is the divine land of khem, before you the unknown desert with its mirages, bandits, scorpions, sandstorms, etc. beyond that are the foreign lands ruled by set. what do you say as a charm? not a prayer to set, whose lands you were entering. not a prayer to the familiar gods of egypt. no, a statement of one's coming into being as the creator. now why would this be protective? or more to the point, what was being protected? the answer is that it is not protective of the body. it's not a prayer for rain, nor a cantrip for food, nor a conjuration against

CULTUS SABBATI

great work. pause at the threshold, touch the real, and move on. there's a universe waitiuncultus sabbati: provenance, dream and magistry the sabbatic craft is a name for a nameless faith. it is a term used to describe an ongoing tradition of sorcerous wisdom, an initiatory path proceeding from both immediate vision and historical succession. in a historical sense, the sabbatic craft is usefully set against the background of both rural british folk-magic, the so called cunning-craft, and the learned practices of european high ritual magic. the medieval and early modern magical observances of cunning-men and wise women were broad and varied in form, but invariably rooted in pragmatic deeds of healing, love-magic, wortcunning, curing and cursing. where the practices of cunning-folk overlapp

DANCE OF THE WITCHES

et lord of the witchfaith, the altar would typically be inside the center of the triangle. not so with this rite. to start the rite, you go to the west a ways from your circle and altar, and close your eyes, to calm yourself. at this point, you must imagine yourself in darkness, something that is not hard to do with your eyes closed, and really not hard to do if you do this rite after the sun has set. when you are ready, you open your eyes, and look east to the altar a ways away, and imagine a light from the altar (a light from the east) is beckoning you. this is actually simple to do if you have an actual altar, with a candle or two burning on it. walk towards the altar. when you reach the western rim of the circle, stop, raise your two hands and touch the tips of your thumbs and the tips

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

know, they may still be running. or, given how successful this book and subsequent ones have been, maybe they have learned a big, big lesson. running away from things we don't want to face is never the answer. it just delays, often briefly, removing the control of that which we fear. either way, to publish this book originally i had to borrow 15,000 from a friend in liverpool, david solomon, and set up a company called bridge of love publications to publish what no-one else would. i also called on the help of others who had 'coincidently' come into my life in the weeks before- alice ferguson, artist neil hague and book designer, sam masters, who has designed all the books that have followed. it was a challenge to do it all from scratch, but what satisfaction it has brought with the years

world trade center disaster for the detailed background. you will see as you read this book that in the mid-1990s the force behind 21st century events was exposed in great detail, as was the agenda it was following. therefore, predicting then what is happening now did not require a 'prophet- merely the dedicated study and exposure of the network that controls the xiii i xiv. a n d the truth shall set you free governments, banking system, global corporations, military decision making and ownership of the media. today, thanks to the work of dedicated researchers, vastly more people are becoming aware of the global conspiracy than were in those lonely days when and the truth was first published; and if i had to name the achievements in my life of which i am most proud, this book would be very

essed with telling us, the physical body is not the whole human being. it is the fantastic physical shell through which the eternal us experiences this physical world. there is far more to us than a body. creation is the expression of one infinite mind and all lifeforms are aspects of that one mind: what many people call god. we are each other. we are all god, if you xv w xvi..and the truth shall set you free wish to use that term. at the heart of this mind is a consciousness i see as a blinding light- the source consciousness from which all has been thought into existence. creation consists of an infinite number of dimensions, wavelengths, frequencies, of reality. this physical world is only one of them. these frequencies share the same space that our physical world occupies, in the same

attern will be contained in the cape. it will become, you could say, the cape of no hope. this magnetic pattern will then attract to it the experiences which ensure that we remain poor and downtrodden. we will have created our own reality. this is so, so vital to understand, not only in relation to this book, but in the context of life itself: we create our own reality. xviii..and the truth shall set you free religions and ancient texts going way back have had a common theme of 'reaping what you sow 'an eye for an eye and a tooth for a tooth, and 'what you do to others will be done to you. the word by which this process is now best known is 'karma. too often this karma is seen in only negative terms. something unpleasant happens to some people and they say it must be their 'karma. it is pr

to control. again, we created them. they are a reflection of us, the collective us, at least. that's good news because we have the power to remove this global manipulation by removing our personal manipulation. such a transformation of human perception is so vital to the future of this planet and the world we leave our children. humanity's desire to give its mind away has xx. and the truth shall set you free allowed a structure to develop over thousands of years which today is on the verge of creating a global fascist dictatorship. fascism ended with adolf hitler? if only it were so. that same mindset controls the secret government of the world which is, minute by minute, manipulating the human mind to accept a centralised global tyranny. this tyranny is called the new world order and, un

DAVID ICKE CHILDREN OF THE MATRIX

opments because it is important that my books are self contained so that new readers will have all they need to follow the plot. i have t xvi children of the matrix endeavoured to keep the book simple and to the point for those billions of people who have never had access to such information before. for more fine detail and sources on the various inter-connected subjects, see..and the truth shall set you free, i am me, i am free, and the biggest secret. please remember that what you read here is simply information. it is not compulsory to accept it and the last thing i am trying to do is persuade you to believe anything. what you believe is your business, not mine. have i got all the answers? of course not. do i have some of them? see what you think. david icke ryde isle of wight january 1

et. i want to appeal to your analytical mind. think for a moment, and tell me how you would explain the contradictions between the intelligence of man the engineer and the stupidity of his systems of beliefs, or the stupidity of his contradictory behaviour. sorcerers believe that the predators have given us our systems of belief, our ideas of good and evil, our social mores. they are the ones who set up our hopes and expectations and dreams of success or failure. they have given us covetousness, greed, and cowardice. it is the predators who make us complacent, routinary, and egomaniacal'"but how can they do this, don juan [carlos] asked, somehow angered further by what [don juan] was saying "do they whisper all that in our ears while we are asleep"'no, they don't do it that way. that's idi

ider the detailed evidence. chapter 1 to the prison born there are none so enslaved as those who falsely believe they are free. goethe hen a few people wish to control and direct a mass of humanity, there are certain key structures that have to be in place. these are the same whether you are seeking to manipulate an individual, family, tribe, town, country, continent, or planet. first you have to set the "norms, what is considered right and wrong, possible or impossible, sane or insane, good and bad. most of the people will follow those norms without question because of the baa-baa mentality, which has prevailed within the collective human mind for at least thousands of years. second, you have to make life very unpleasant for those few who challenge your imposed "norms. the most effective

is pull the right strings at the right time and make their human puppets dance to the appropriate tune. this they do by dictating what is taught by what we bravely call "education" and what passes for "news" through the media they own. in this way they can dictate to the unthinking, unquestioning, herd what it should believe about itself, other people, life, history, and current events. once you set the norms in society, there is no need to control every journalist or reporter or government official. the media and the institutions take their "truth" from those same norms and therefore ridicule and condemn by reflex action anyone who offers another vision of reality. once you control what is considered "normal" and possible, the whole system virtually runs itself. the llluminati the elite

rs in their various forms. there are not enough of these manipulators and their stooges to control the population physically and so they have had to create a structure in which humans control themselves through mental and emotional imposition. once you have the herd mentality policing itself, there is a third phase in this entrapment of human consciousness. you create factions within the herd and set them to war with each other. this is done by creating "different" belief systems (which are not different at all) and bringing them into conflict. these belief systems are known as religions, political parties, economic theories, countries, cultures, and "isms" of endless variety. these beliefs are perceived as "opposites" when, as i pointed out in my book, i am me, i am free, they are opposam

DAVID ICKE THE BIGGEST SECRET

nd you want the public to demand you do it,then ensure there is more crime, violence and terrorism, and then its a cinch to achieveyour aims. once the people are in fear of being burgled, mugged or bombed, they willdemand that you take their freedom away to protect them from what they have beenmanipulated to fear. the oklahoma bombing is a classic of this kind, as i detail in..and the truth shall set you free. i call this technique problem-reaction-solution.create the problem, encourage the reaction something must be done, and then offerthe solution. it is summed up by the freemason motto ordo ab chao- order out ofchaos. create the chaos and then offer the way to restore order. y our order.the masses are herded and directed by many and various forms of emotional andmental control. it is th

d eventsand manipulations become aspects of the same conspiracy to introduce the same agenda.in the months and years that follow, every time you pick up a paper, turn on thetelevision or hear a speech from a political or business leader, you are going to see theinformation outlined here coming to pass. y ou already can if you understand the scam.look at my previous books like. and the truth shall set you free, i am me i am free,the robots rebellion, the video turning of the tide, and the work of other researchersover decades and you will see that what was predicted is happening. this is not prophecy,it is merely the prior knowledge of the agenda. so will the global fascist state be realisedin the next few years? that question can only be answered by another: are we going tobecome people or

a race in fact, werecentred in the middle and near east in the ancient world and, over the thousands ofyears since, have expanded their power across the globe. a crucial aspect of this hasbeen to create a network of mystery schools and secret societies to covertly introducetheir agenda while, at the same time, creating institutions like religions to mentally andemotionally imprison the masses and set them at war with each other. the hierarchy ofthis tribe of bloodlines is not exclusively male and some of its key positions are held bywomen. but in terms of numbers it is overwhelmingly male and i will therefore refer tothis group as the brotherhood. even more accurately, given the importance of ancientbabylon to this story, i will also call it the babylonian brotherhood. the plan they termth

etic streams that can produce suchdiversity, cannot manifest in a two-legged, two-armed form with a brain capacitythrough which a technically advanced consciousness can operate? more recently agreater understanding of the dinosaurs has revealed that many were very intelligent ahundred million years ago. the saurornithoides, named from its appearance as a bird-like reptile, had a large brain, wide-set eyes that gave it stereoscopic vision, andfingers with opposing thumbs which allowed it to catch and eat small mammals.7adrian j. desmond, one of the worlds leading researchers into dinosaurs, says thatcreatures like the saurornithoides, were separated from other dinosaurs by a gulfcomparable to that dividing men from cows.8 he asks: who knows what peaks thesophisticated bird-mimics would have

lian-chameleons working at the madigan militaryhospital near fort lewis, south of seattle in washington state. again i have spoken in thatgeneral area and found it all extremely strange, not least there being a new age centreclose to fort lewis. jason bishop iii has conducted extensive studies into the dulceoperation and established the involvement of a cartel that i expose in .and the truthshall set you free, including organisations like the rand corporation, general electric, a t& t, hughes aircraft, northrop corporation, sandia corporation, stanford researchinstitute, walsh construction, the bechtel corporation, the colorado school of mines andso on. bechtel (beck-tul) is a major link in the brotherhood-reptile network. there are atleast seven levels underground at dulce, probably more

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

o 1959, following the inclusion of alaska and hawaii into the union as the 49th and 50th states. let us now quickly look at the washington monument, which lies directly west of the capitol. in fact, the washington monument lies on a straight line, precisely 900 west of the capitol. the washington monument(left) is the most important presidential monument to the occultist, because it is an obelisk set inside a circle. what, you are probably saying, is an obelisk? an obelisk is a tall, four-sided stone pillar tapering toward a pyramidal top. the obelisk is critically important to the occultist because they believe that the spirit of the ancient egyptian sun god, ra, resided in the obelisk. thus, the obelisk represents the very presence of the sun god, whom the bible calls satan! there are on

en semiramis, and tammuz, their version of jesus mathra was said to be the son (sun) of god who died to save humanity and give them eternal life. one classic symbol of mithra was a lion with a snake curled around his body, while he holds the keys to heaven. better business bureau, notice the torch? the individuals who are in control of this world are not who they might seem. they are evil spirits set out to enslave other spiritual beings. us! christ was trying to teach us the truth about spirituality but they had him killed for trying. i do respect all those who died defending our 'freedom, but it is time to wake up and realize who the real enemy is! the american flag is a symbol of the brotherhood and the brotherhood is linked to satanism. the flag has 50 pentagrams on it with thirteen st

DAVIDSON DAN SHAPE POWER

le. 1.4.5 shape power of multiple intersecting lines a large number of lines intersecting at a common vertex would lead create in the vicinity of the vertex a magnetic field and an electrostatic field. intersecting lines generate a flowing vortex of aetheric energy. the magnetic field of a permanent magnet is also a flowing vortex of aetheric energy as discussed previously. q.e.d- ergo- eureka! a set of intersecting rods will therefore generate a magnetic field because the aetheric vortex flows at the intersecting of the lines are in fact a magnetic field. this means that intersecting lines or rods should also generate magnetic fields. measurements taken with an alpha laboratory model 3 tri-field meter figure 1.4.5-1 generation of magnetic and electrostatic fields with intersecting rods a

any pattern in the aether creates an aetheric record and biases aether flows in the direction that the pattern was drawn. see figure 1.4.10-1 and section 1.5.1 on effects of drawing spirals in different directions. figure 1.5.4-1. line on paper shape power physics 1.5.5 shape power symbol combining combining the tesseract symbol on one piece of paper and the spiral on another paper and the papers set at right angles showed that the energies of the two symbols interact and are amplified. by this, i mean it intensified the energies in the room. this shows that we can use symbols interactively to intensify aetheric energy and convert it into any force we want since all forces are modes of aetheric energy. 1.5.6 more planar pattern energy observations another series of experiments were perform

arious fundamentals at lower sonic frequencies, keely could increase the amount of energy being pumped into the higher harmonics since the energy of the harmonics would add vectorially. 2.2.3.1 duplication of water aetherialization in 1965 an acquaintance of mine, a nuclear chemist, was doing experiments with ultrasonics. the setup is shown in figure 2.2.3.1-1. the object of the experiment was to set up a standing wave in a column of water and force particulate suspensions in the water to collect at nodal points. the starting frequency for the experiment was 40,000 hz. the power amplifier was outputting approximately 600 watts into a specially built barium titanate transducer fitted to the bottom of a 2 inch quartz tube. when the system was started the water would heat and start boiling of

uency. thus the water column of 10 centimeters (3.84 inches) divided by 1.3 yields 3 wavelengths. the net result of this is a standing wave created in the tube. since the number of wavelengths is an odd number, the reflected wave ends up canceling the primary wave. this results in a stress wave being imposed on the water molecules and the aetheric energy flowing into the nucleus. the result is to set up a vibratory condition that damps out the energy of the nucleus sufficient to cause the atoms to dissolve back into the primordial aether. one interesting anecdotal story with respect to this experiment has to do with a conference where i was asked to recount the water aetheralization experiment accident. afer my talk a crowd of interested members from the audience, who had come up to the po

orgone physics was started in oslo, norway at the psychological institute of olso university. in 1939, reich moved his norway laboratory to forest hills, new york where he eventually acquired united states citizenship. reich was associate professor of medical psychology in new york city and at his new school for social research where he lectured on his discoveries in orgone energy. in 1942 reich set up his research facility, the orgone institute, in rangely maine. he termed his new science orgonomy. reich's discoveries led to his testing orgone accumulators on people in hopes it would alleviate their diseases. he had some success in curing cancer and also found that orgone was a good general healing adjunct. for this the us food and drug administration (fda) went after reich. they railroa

DEITUS

may, therefore, serve as a commentary on the demonic bible as well as an exposition on deitic philosophy and magic. as stated in the preface to the 2nd edition, the demonic bible is not a work of fiction but is rather the foundation of what is now known as deitic magic. the roots of deitic magic lie in thelemic (as practiced by the o.t.o./a.a) and setian magic (from the church of satan/temple of set tradition, but is also heavily influenced by the septenary system of the o.n.a. it is only by thelema and xeper that one can attain deitus. an understanding of thelemic and setian philosophy is therefore necessary for an understanding of many of the concepts presented in the demonic bible. this thesis will address thelemic and setian philosophy as it relates to an understanding of deitus. let

to eternal damnation while continuing to do these things himself. these men are out drinking and lusting after women on friday night and then in church sunday morning asking god to forgive them for their sins when they know they will be back out the following weekend doing what they have always done. the satanist rejects them because they are hypocrites, and judges them by the standards they have set. why, you may ask, does the satanist call himself a satanist if he does not believe in the literal existence of the devil? the satanist, of course, recognizes the importance of ritual and ceremony to satisfy certain human emotional needs. he sees nothing wrong with religion, and in fact considers it essential to human behavior, but recognizes that churches have used religion to manipulate the

oint of total insanity he will finally hear the voices of the spirits and enjoy the treasures he has longed for, but he alone will hear the voices and his gold pieces will be bottle-caps and his diamonds rocks from the ground, and the demons will laugh him to scorn for his greed as he dies alone and miserable, a wretch of a man. the rituals of the grimoires are a trap to ensnare the deluded. they set the magician upon a downward cycle of self-destruction. the flaw inherent in every grimoire is that the magician is instructed to command the spirit to appear visibly and to satisfy his demands. in order for the operator to see the spirit visibly, he must reach a point of total insanity. if the spirit does not appear visibly, then the spirit has failed to satisfy the first demand of the operat

bringing about various changes within his psyche. even where different names have been given to the same archetypal being or where one name is derived from another, each name is a unique creation. some of the archetypes may be similar in nature and others may be wildly different, but each is unique. asmodee, asmoday, and asmodius; astarot, astaroth, astarte, and ishtar; satan, shaitan, shiva, and set are each unique archetypal forms. the archetypal spheres and archetypal spirits i have described thus far exist (subjectively) because man has defined them to exist. some will argue that these gods and demons are real beings who have revealed their existence in the past and that the knowledge of these beings together with the knowledge of the astral planes on which they dwell has been passed d

cean of the universal subconscious has tide currents of its own. when the tide is coming in the cycle is one of restriction and when the tide is going out the cycle is one of expansion. the number and frequency of aeonic words is greater near the start of a cycle because of the change in the current from one of restriction to one of expansion. it is for this reason that the aeon of horus, aeon of set, and aeon of lucifer have followed so quickly one upon another. all of these aeons have the same theme and are part of the cycle of expansion which began in 1904 ce. the difference is that each aeon builds upon the previous aeons. we may see the creation of a new aeon within the next decade but eventually the current of the cycle will be entirely one of expansion no longer affected by the past

DEMONIC BIBLE

ical impact upon the practitioner. the reader ignores at his own peril the author s warnings that improper use of the rituals can lead to a psychological breakdown with reality. this is not a work of fiction but rather the foundation of what is now known as deitic magic. the roots of deitic magic lie in thelemic (as practiced by the o.t.o./a.a) and setian magic (from the church of satan/temple of set tradition, but it is also heavily influenced by the septenary system of the o.n.a. magus tsirk susej says plainly that it is only by thelema and xeper that one can attain deitus. an understanding of thelemic and setian philosophy will certainly aid in understanding some of the concepts presented in this book. since the system of magic presented in the demonic bible is a dynamically evolving on

says, i would rather rule in hell than serve in heaven. this combined with the philosophy of nietzche, who says plainly, god is dead, made the philosophy of the church of satan attractive to the rebel and the outcast. the second beast in 1975, michael aquino, a magister templi in the church of satan, along with several other members, resigned from the church of satan and established the temple of set. one of the key issues in the schism was the alleged sale of titles within the church of satan. members of the church of satan who felt they had earned recognition for their knowledge of the black arts and their commitment to the organization were greatly distressed to see titles being awarded to people who did nothing more than give funds to the church. the argument for the awarding of the ti

sed to see titles being awarded to people who did nothing more than give funds to the church. the argument for the awarding of the titles was that material success is an indication of satanic might and therefore the individuals in question deserved the titles regardless of their knowledge or previous commitment. michael aquino, claiming to be in contact with satan (in the ancient egyptian form of set, wrote the book of the coming forth by night in which he declared the start of the aeon of set, a succession to the aeon of horus. the word of the aeon was xeper, an egyptian word which means to become or to come into being. the egyptian god xepera was associated with the scarab beetle and was the god of expansion of consciousness. michael aquino claimed to be the second beast from the book of

to become or to come into being. the egyptian god xepera was associated with the scarab beetle and was the god of expansion of consciousness. michael aquino claimed to be the second beast from the book of the revelation of jesus to st. john the apostle and the spiritual son of aleister crowley described in the book of the law. in contrast to the church of satan s professed atheism, the temple of set embraced the literal existence of set, not as a christian devil, but as an ancient egyptian god associated with the night sky and with the expanding of consciousness. according to aquino, horus and set were the gods of ancient egypt prior to the syrian invasion. later, set was personified as evil, the enemy of osiris. one of set s titles, set-hen was adopted by the jews and became satan. by us

a christian devil, but as an ancient egyptian god associated with the night sky and with the expanding of consciousness. according to aquino, horus and set were the gods of ancient egypt prior to the syrian invasion. later, set was personified as evil, the enemy of osiris. one of set s titles, set-hen was adopted by the jews and became satan. by using a more ancient name for satan, the temple of set was able to escape the accusation that satanism is merely an anti-christian religion. the nine angles both before and after the schism within the church of satan, there were a number of groups which split off from the church of satan. by the 1980 s, there were dozens of satanic churches but the original church of satan had become nonfunctional. the reason for this was that, after the cos/tos s

DIABOLUS

r names may be found in other books and grimoire l1 d i a b o l u s the dragon within the triangle of darkness an exploration of the adversary within magick michael w. ford 2004 michael w. ford for the order of phosphorus members only. succubus publishing website http//algol.chaosmagic.com psychonaut 75 website http//www.psychonaut75.com e-mail: keteb75@psychonaut75.com 2 contents introduction i. set the egyptian god of darkness ii. ahriman the persian devil and the whore of darkness iii. the adversary and the bride of the devil, cain the son iv. the gnostic yaltabaoth, child of chaos v. the path of the crooked serpent leviathan and beelzebub end introduction the very intent and purpose of this essay is to bring to light the roots of the adversary in magick from a historical and mythologic

he adversary. it must be understood that what is firstly considered the devil is only a cipher towards which lies within; that looks are deceiving and thus a test to the nature of both the opposer and the sorcerer within the context of relation. by passing through the darkness is a light revealed brighter than all others. beginning with the foundations of the adversary in the form of the egyptian set are we able to firstly understand that his force, while averse is indeed a necessary and 3 significantly important to the balance of nature in both a natural and supernatural sense. the shadow holds substance which bears the fruit of knowledge from the practitioner who is daring enough to taste it. set is the original opposer or adversary, whose form captivated and later frightened those who d

o emerge as a bringer of light this is only a mere glimpse of the fall under the shadows of the adversary. the nature of lucifer is movement and motion; storms, chaos and order which arises from it. to drink the venom of this cup is cursing and blessing be prepared to change and mutate into something greater; or seal your fate to a mindless death. 1 see the suggested reading list at the end. 4 i. set the egyptian god of darkness i am set, the father of the gods. i shall never come to an end -the book of the dead the egyptian mythology of gods and powerful deities is perhaps history s most elaborate and evasive within the conception of their opposing powers. the egyptian god of chaos and storms, set, called also sutekh, set-heh or seth-an was revered in the 3rd millennia b.c. and forward, o

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

erhaps the most significant egyptian god in that he alone was the god of mystery and the unknown, both the shadow and fire. as being a patron of the deserts, seth was also revered as a deity over the scorching heat of the desert sands. this concept continued on in the persian ahriman and the islamic shaitan, which shall be discussed in further detail later on in this treatise. verily, the soul of set, which is greater than all the gods, hath departed- from the papyrus of ani set was known as a god of unrest who continually fought with horus, his brother and was the antagonist and murderer of osiris, a god of stasis. set also protected ra on his journeys through the underworld, and was able to master the chaotic force of apep, a serpent of darkness. set is known in the book of the dead as h

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ting the science of the mathematician- o- occult: from latin meaning "hidden" occult wisdom means hidden wisdom. occult knowledge means hidden knowledge. it does not mean or imply evil. ogham: a magickal alphabet of the celts composed of twenty (20) letters called fews, each standing for a different kind of tree. it is very simple in appearance, being made up of short vertical or diagonal strokes set against or across a horizontal line. old horny: an affectionate name for the horned male consort of the goddess of the witches. early christian priests either mistook this pagan god for satan (q.v) or deliberately misidentified this pagan god for satan for political reasons. old religion: a modern day reference for wicca (q.v) or witchcraft (q.v, which many occultists believe to be the descend

of transcendent enlightenment. taoism: tao means "way" the teachings of the chinese philosopher and mystic lao-tse, who, like the buddha, lived in the 6th century b.c. the tao cannot be defined. it may be inadequately described as the undivided, unknowable spiritual source that generated and continues to vitalize all manifest things. in occultism, it may be likened to mana (q.v. tarot: a mystical set of cards having an uncertain origin. although these cards, covered with images, are most commonly used for divination, they have much more important spiritual purposes and esoteric uses. the tarot is composed normally of seventy-eight (78) cards of two main sections, the twenty-two (22) picture cards of the major arcana (q.v) of which the twenty-two hebrew letters have been related, and the fi

y a magician, used to represent no single element, but is of a planetary nature; and the magician's higher and true will. in the astral star, the primary elemental weapon of one who is a lord/lady of the portal (of adepts. waning (moon: the moon phase from just after full moon until it disappears, and becomes the new moon. watchtower: an invisible station in the universe on the astral plane (q.v, set at the quarters (east, south, west, and north. a celestial garrison of angels (q.v, under the command of an archangel (q.v. some traditions hold that there are watchtowers at the cross quarters as well as at the quarters. note: there is only one watchtower in each of the directions. watchtower, opening by: a powerful ritual, written by israel regardie (q.v) from the elemental grade rituals of

DION FORTUNE CEREMONIAL MAGIC UNVEILED

ity of revealers of the mysteries is my humble self, who has been doing much the same thing as mr. regardie in a series of articles on the cabbala which has been running in my own magazine, the inner light. i know that i undertook this work under a strong inner compulsion that this teaching must now be given out to the world; that it was the will of those who held the keys that the door should be set open in these matters, and that we were about to enter on an entirely new phase of occult activity. so far as i can see, ceremonial magic is coming out into the open, as witness even the futile operations of mr. harry price on the brocken, concerning which i had something to say in a previous issue of the occult review. one does not see sporadic manifestations of the same thing springing up he

he was a member, and of the confirmatory remarks of george moore in his autobiographical book, ave atque vale, that i do not know that the golden dawn concerns itself with ceremonial magic? does my initiation oath require me to deny these matters or to profess my ignorance of them? if so, it requires me to tell lies. the "golden dawn" is alleged to owe its origin to the discovery by mathers of a set of mysterious cipher manuscripts; these manuscripts exist, for i have talked with trustworthy persons who have seen them; but as they were in cipher, they were not able to bear testimony concerning their contents. in these manuscripts mathers is supposed to have found the outline of the "golden dawn" rituals and the system of correspondences which is the key to its teaching, including the corr

ably the fundamental cause, whatever the actual occasion of their break may have been. crowley then started the publication of his magazine, the equinox, which came out twice yearly for five years in england and made a fresh start in america after the war with one volume, but never got any further. these eleven volumes are highly prized by the more advanced students of occultism, and the complete set is hard to come by and commands high prices. some of the contents, however, have been reprinted in magick, together with a certain amount of new material. in this magazine crowley deliberately gave away all that he possessed of mathers' secrets, including some of his rituals, and tore mathers' character to shreds. i have never met either of the persons concerned in this dispute, but it appears

DION FORTUNE MYSTICAL QABALA

there was in the time of the old dispensation because our mental content is richer in ideas. how much more, for instance, does the sephirah yesod, wherein work the forces of growth and reproduction, mean to the biologist than to the ancient rabbi? everything that has to do with growth and reproduction is resumed in the sphere of the moon. but this sphere, as represented upon the tree of life, is set about with paths leading to other sephiroth; therefore the biological qabalist knows that there must be certain definite relationships between the forces subsumed in yesod and those represented by the symbols assigned to these paths. brooding over these symbols, he gets glimpses of relationships that do not reveal themselves when the material aspect of things is considered; and when he comes t

nd by the intimate association with it of that most marvellous system of symbolism, the tarot. 3. in my presentation of the subject, therefore, i do not appeal so much to tradition in support of my views, as to modern practice among those who make use of the qabalah as their method of occult technique. it may be 'alleged against me that the ancient rabbis knew nothing of some of the concepts here set forth; to this i reply that it is hardly to be expected that they should, as these things were not known in their day, but are the work of their successors of the spiritual israel. for my part, although i would not willingly mislead [page 20] anyone concerning the teachings of those of ancient days, and upon matters of historical accuracy stand subject to cor rection from any who are bettet in

safeguard. it is the old sin of retaining the knowledge of god in the hands of a priesthood and denying it to all outside the sacred clan; justifiable enough when the people were savages, but unjustifiable in the case of the modern student. for when all is said and done, the desired information can be worked out from existing literature by those who care to take the trouble, or purchased plainly set forth by those who can afford high prices for books now rare. surely the possession of ample time and ample cash should not be the test of the fitness to obtain the sacred wisdom? 22. no doubt i shall expose myself to a shower of abuse from the self-constituted guardians of this knowledge who may hold that their precious secrets have been betrayed. to this i reply that i am not betraying anyth

s entirety and the soul of man as related thereto; and the more we study it, the more we see that it is an amazingly adequate representation; we use it as the engineer or the mathematician uses his sliding-rule, to scan and calculate the intricacies of existence, visible and invisible, in external nature or the hidden depth of the soul. 3. it is represented, as will be seen from diagram iii, as a set of ten circles arranged in a certain pattern, and connected among themselves by lines. the circles are the ten holy sephiroth, and the connecting lines are the paths, twenty-two in number. 4. each sephirah (which is the singular form of the word of which sephiroth is the plural) is a phase of evolution, and in the language of the rabbis they are called the ten holy emanations. the paths betwee

o are assigned to their sephirothic spheres, thus enabling us to know their mode and level of function. 8. in assiah, as we have already noted, certain natural centres of force are given similar correspondences. we will consider all these associations when we come to study the sephiroth in detail. 9. in the symbolic rendering of the ten holy sephiroth in the four worlds there is another important set of factors to be considered, and these are the four colour scales classified by crowley as the king scale, assigned to the atziluthic world; the queen scale, assigned to the briatic world; the emperor scale, assigned to the yetziratic world; and the empress scale, assigned to the assiatic world. 10. this fourfold classification has a far-reaching significance in all qabalistic matters, and als

DION FORTUNE PSYCHIC SELF DEFENSE

ttack. i xiv. the motives of psychic attack. ii part iv methods of defence against psychic attack xv. physical aspect of psychic attack and defence xvi. diagnosis of the nature of an attack xvii. methods of defence. i xviii. methods of defence. ii xix. methods of defence. iii xx. methods of defence. iv 2 of 103 conclusion preface it is with a sense of the seriousness of the issues involved that i set myself to the task of writing a book on psychic attack and the best methods of defence against it. the undertaking is beset with pitfalls. it is hardly possible to give practical information on the methods of psychic defence without at the same time giving practical information on the methods of psychic attack. it is not without reason that initiates have always guarded their secret science be

n experience of such peculiar and unique horror that the mind shrinks from the contemplation of it and one cannot talk about. i am of the opinion that psychic attacks are far commoner than is generally realised, even by occultists themselves. certainly the general public has no conception at all of the sort of things that are done by people who have a knowledge of the powers of the human mind and set to work to exploit them. i am convinced that this factor played a large part in the witch-cult, and was the real cause of the universal horror and detestation of the witch. these powers have always been known to students of occultism, but nowadays they are known and used by people who would be exceedingly surprised to find who are their fellow-practitioners. mrs. eddy, the founder of christian

8 of 103 and sensitives got their training in the covens of medieval witchcraft, and for this reason experienced occultists are very wary of the natural psychic, as distinguished from the initiate with his technique of psychism. where psychism and mental unbalance are found conjoined with a malevolent disposition, there is strong presumption that the cult of diabolus is not far to seek. a curious set of happenings, in which i myself was one of the actors, throws a good deal of light on this by no means uncommon occurrence. it was in the early days of my interest in occultism, when i was still buying nay experience by the expensive but effectual method of running my head into obstacles, i made the acquaintance of a woman who was interested in psychic matters. she was a person of the most ex

ical, at any rate, to leave bruises on the flesh of the victim, throw the furniture about, or at least make a considerable amount of noise. where such manifestations take place, it is obvious that we are dealing with something more substantial than the mind, for although mind can influence mind, and through it the body to an extent to which in the present state of our knowledge it is difficult to set limits, mind cannot manipulate matter directly: that is to say, you cannot smash a window by means of a thought. there must be some physical vehicle that can be manipulated by the mind if effects are to be wrought on the physical plane. the living body is such an instrument; it is manipulated by the mind every time a voluntary movement takes place, and the operations of spiritual healing are s

n some degree at least. where a ghost is both seen and heard, we may be sure there is an actual haunting. where it is seen, but not heard, it may possibly be that a person with psychic tendencies is perceiving the images in the reflecting ether, the photographic plate of nature, and there may be no actual entity present. where the disturbance is heard, but not seen, it may be due to astral forces set in motion by ritual magic, and which continue for a while after the original impulse is withdrawn. these may be perfectly harmless, save that they disturb the sleep in the same way that a rattling window would do. on the other hand, if powerful evocative rituals have been performed, and the clearing of the sphere has not been properly done, profound disturbances may result and the whole situat

DONALDTYSON CORONZON

. one or more times a week kelley, under dee's guidance, established communication with the enochian angels in a ritual setting, using a globe of natural rock crystal as his instrument. he described to dee what he saw in the crystal. dee asked questions of the angels, and kelley reported their replies verbatim. dee transcribed both his questions, and the responses transmitted through kelley, in a set of diaries. a large portion of this transcript has survived. much of the most important material was reprinted in meric casaubon's a true and faithful relation, published in london in 1659. the primary reference to coronzon (so the name is spelled in casaubon's book) occurs on page 92 of a true and faithful relation. it is spoken to john dee by the archangel gabriel, or at least by an enochian

fences. and these spirits shall rise up against the children of men and against women, because they have proceeded from them" in gratitude, as a kind of payment for services rendered, the watchers teach mankind all types of arts and sciences that have been forbidden by god, such as the arts of warfare, cosmetics, astrology, metal-working, and magic. each of the leaders of tens teaches a different set of arts or sciences. in a sense, the watchers are responsible for our technological society, since their teachings served as the basis for modern science. this being so, modern society may justly be described as satanic, because it is the gift of semjaza, or coronzon, to the daughters of man. whether or not technology is a good thing or a bad thing is another question, but we enjoy the fruits

one word was necessary unto me, and i could not speak it. i behold the beauty of the earth in her desolation, and greater far is mine, who sought to be my naked self. knowest thou that in my soul is utmost fear? and such is my force and my cunning, that a hundred times have i been ready to leap, and for fear have missed. and a thousand times am i baulked by them of the city of the pyramids, that set snares for my feet. more knowledge have i than the most high, but my will is broken, and my fierceness is marred by fear, and i must speak, speak, speak, millions of mad voices in my brain. with a heart of furious fancies, whereof i am commander, with a burning spear and a horse of air to the wilderness i wander (the idea was to keep the scribe busy writing, so as to spring upon him. for, whil

number 231 is the sum of the numbers of the tarot cards, 0-21; it is, therefore, the extension of the number 22. liber 231 (or ccxxxi as it is more usually designated) treats of the 22 atus of thoth as applied to the 22 paths of the tree of life, and the 22 cells of the qliphoth. crowley has treated openly of the atus (see the book of thoth, but of the 22 cells of the qliphoth and the tunnels of set beneath the paths, he did not write. the present book therefore completes the work he left unfinished (ibid. set is the egyptian god of evil and darkness, one of whose forms is that of a great serpent. he is therefore another name of the death dragon, coronzon. below is a table of qliphothic sigils corresponding to the 22 hebrew letters, the 22 tarot trumps, and the 22 channels on the tree of

tarot trumps, and the 22 channels on the tree of the sephiroth. it was presented by crowley as part of his liber ccxxxi, and published in the equinox, volume 1, issue 7. this table and its qliphothic spirits provides the structure for part two of kenneth grant's nightside of eden. it was reproduced by grant on page 138 of that work above the title "the sigils of the 22 sentinels of the tunnels of set (sigils of the qliphoth, from crowley's equinox, 1912) about the nature of the eleventh false sephirah, daath, gareth knight observed: the abyss is the void between force and form and the place where the transmutation takes place is the 'hidden' sephirah daath--meaning knowledge. the mysteries of daath are profound and were little touched upon in earlier writings on the qabalah. the sephirah h

DONALDTYSON DEMON

those who have committed unspeakable acts sometimes state that they felt themselves to be in a kind of trance, distantly aware of what they were doing, but unable to stop themselves. they say it was like watching the crime unfold on a television screen; as though it had been committed by someone else. how many know persons who seem to have every advantage in life, yet who willfully and perversely set about destroying themselves through the use of drugs or alcohol, or by committing perverse and dangerous sexual acts, or by abusing their own bodies with unnecessary medical procedures, excessive dieting, over-eating or smoking? how many know persons who are unable to control their own anger or desires no matter how important it is to do so? these unfortunate individuals seem to be driven to s

DONALDTYSON ELEMENT

re perfect, but no physical substance is perfect. fire is hot and dry. air is hot and moist. water is cool and moist. earth is cool and dry. fire and air tend to rise upward, water and earth tend to fall downward. fire and water are opposites and are antagonistic, as are air and earth. fire and air are friendly to each other, as are water and earth. elementals are called by various names, but the set of four names applied to them by the german magician paracelsus is most commonly used today. paracelsus called the fire elementals salamanders, the water elementals undines, the air elementals sylphs, and the earth elementals gnomes. salamanders are explosive and quick in their movements, very bright, with extreme and unstable emotions. they can assume many forms, but their forms usually refle

DONALDTYSON EVILEYE

f witchcraft. nor is there any similarity between the modern witch and the ugly fantasy that existed in the minds of the medieval witch-finders. in addition to those accused of sorcery and witchcraft, certain animals were also believed by the ancient greeks and romans to have the power of the evil eye. one such beast was the european wolf. it was thought that if a wolf approached a man unseen and set the ray of its gaze upon him, the man would at once be struck speechless with paralyzing fear. the wolf was then free to attack and kill the man, since he could neither run away nor cry out to attract the attention of others. this spell of the evil eye would persist, even if the wolf came out from hiding so that the man could look upon it. however, if it happened that the man saw the wolf firs

DONALDTYSON GHOSTS

y they interact with others, talking and even laughing with them, or touching them. however, as a broad rule of thumb, ghosts appear in haunted places, at night when the light is poor, when the air is quiet, to individuals who are frequently (but not always by any means) going to bed or waking from sleep. usually they do not speak, or take the least notice of their observer. they perform the same set of actions on successive occasions, as though performing a play, or in a trance state, or as though they were themselves projections of a cinema image. you may ask how a projected astral image can touch you? the answer is a bit difficult to grasp at first consideration, because it challenges your normal concept of reality. you need to realize that what you see in the world around you is being

DONALDTYSON MIRACLES

lmost six hundred pages of double-column fine print. in 1380 a merchant was transporting a small wooden statue of the virgin mary to antwerp. when he reached the town of schiedam the image made itself too heavy to be moved. all the townspeople flocked to see this marvel, and the conclusion was reached that the virgin wished to remain in schiedam. they induced the merchant to sell the statue, then set it up in the church of st. john the baptist. st. hugh, the abbot of cluny (1024-1109) met a leper on the road and went back with the man to his cottage. at one point he threw his cloak over the leper's shoulder to comfort him, whereupon the leper was immediately healed. when st. gertrude (626-59, the abbess of nivelles in belgium, was at prayer before the altar of st. sixtus, a globe of fire a

DONALDTYSON POSSESS

e marked on the floor just beyond the limit of the similarly marked magic circle. the point of the triangle points away from the circle, and points in the direction of the compass from which the lower spirit is to be summoned. usually, but not always, evoked spirits can be perceived in some way. smoke or steam may be used to give them temporary bodies within the triangle. or a magic mirror may be set within the triangle within which the spirit can manifest itself. the spirit may cause loud sounds outside the circle- very loud knocks or cracks elsewhere in the house, or the sound of thunder, or sounds like furniture crashing to the floor. at a very high level of magic, the evoked spirit has a visible body, and can talk to the magician, but this is not the norm. those who evoke a lower spiri

DONALDTYSON SIGIL

o letter, a sigil of the name is created. it is one of the mysteries of magic, often commented upon by the ptolemaic greeks, that mankind can summon and control the forces of the gods and angels through their names and sigils. more commonly, sigils are associated in the average person's mind with the lower spirits and demons. no medieval grimoire, such as the goetia, would be complete without its set of demonic sigils. perhaps this is because the lower spirits, who were often summoned for mundane purposes such as causing injury to others or finding treasure, are more rebellious and require instruments of control and punishment. by inflicting injury upon the demon's inscribed sigil, the magician was able to cause discomfort or pain to the spirit it represented. this was done in such ways as

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

-15; see also birch in trans. son bibl. arch, 1881, p. iii ff. 5 the pyramid which bore among the arabs the name of mastabat el-far' n, or "pharaoh's bench" was excavated by mariette in 1858, and, because he found the name of unas painted on certain blocks of stone, he concluded that it was the tomb of unas. m. maspero's excavations have, as dr. lepsius observes (aeg. zeitschrift, bd. xix, p. 15, set the matter right] p. xxiii the book of the dead in the vith dynasty evidence of the text of the pyramid of teta; continuing his excavations at sakk ra, m. maspero opened the pyramid of teta,[1] king of egypt about b.c. 3300, which vyse thought[2] had never been entered, and of which, in his day, the masonry on one the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03

eceded or what followed it was never taken into [1. a development has been observed in the plan of ornamenting the interiors of the pyramids of the vth and vith dynasties. in that of unas about one-quarter of the sarcophagus chamber is covered with architectural decorations, and the hieroglyphics are large, well spaced, and enclosed in broad lines. but as we advance in the vith dynasty, the space set apart for decorative purposes becomes less, the hieroglyphics are smaller, the lines are crowded, and the inscriptions overflow into the chambers and corridors, which in the vth dynasty were left blank. see maspero in revue des religions, t. xi, p. 124] p. xxv consideration by the scribe, although it seems, at times, as if traditions had assigned a sequence to certain texts. historical referen

of unas is annu, the father of unas is annu; unas himself is annu, and was born in annu"[2] elsewhere we are told that unas "cometh to the great bull which cometh forth from annu,[3] and that he uttereth words of magical import in annu"[4] in annu the god tmu produced the gods shu and tefnut,[5] and in annu dwelt the great and oldest company of the gods, tmu, shu, tefnut, seb, nut, osiris, isis, set and nephthys.[6] the abode of the blessed in heaven was called[7] annu, and it was asserted that the souls of [1 annu, the metropolis of the thirteenth nome of lower egypt; see brugsch, dict. g og, p. 41; de roug, g ographie ancienne de la basse- gypte, p. 81; and am lineau, la g ographie de gypte a l' poque copte, p. 287. annu is, genesis xli, 45, genesis xli, 50# ezekiel xxx, 17; and beth sh

d shall flourish, and this his work shall endure to all eternity. if the name of osiris flourisheth in this, the name of pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity. if the name of osiris khent-amenta flourisheth, the name of pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity. if the name of set flourisheth in nubt, the name of pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity" 2. maspero, la religion gyptienne d'apr s les pyramides de la vie et de la viie dynastie (in revue des religions, t. xii, pp. 138, 139] p. xxix pal ography of the version. vignettes are enclosed in a red and yellow border. originally the text was the most impor

nd yellow border. originally the text was the most important part of the work, and both it and its vignettes were the work of the scribe; gradually, however, the brilliantly illuminated vignettes were more and more cared for, and when the skill of the scribe failed, the artist was called in. in many fine papyri of the theban period it is altar that the whole plan of the vignettes of a papyrus was set out by artists, who often failed to leave sufficient space for the texts to which they belonged; in consequence many lines of chapters are often omitted, and the last few lines of some texts are so much crowded as to be almost illegible. the frequent clerical errors also show that while an artist of the greatest skill might be employed on the vignettes, the execution of the text was left to an

ELLIS LOW TWELVE 1907

initiation must be a man, free born and of lawful age; he must believe in the existence of god as the great architect of the universe; he must believe in a resurrection to a future life; a book of the law of god must constitute an indispensable part of the furniture of every lodge; all men in the sight of god are equal, and meet in the lodge on one common level" the universality of the order was set forth by charles whitlock moore, of massachusetts, in 1856, at the centennial anniversary of st. andrew's lodge, boston "at the reorganization of the craft and the establishment of the present grand lodge of england, in 1717, we laid aside our operative character, and with it all pretensions to extraordinary skill in architectural science. we then became a purely moral and benevolent associati

s! if he didn't break away again. more than that, he came back several nights later with several of his best, or rather worst, warriors, entered our camp, went to the tent of one of the officers, seized his wife and whispered to the terrified captive that the only way to save her life was to show him the tent in which his wife was held prisoner. the woman was glad enough to show him, whereupon he set her down, rushed to the right tent, caught up his wife and was off again before any one excepting the lady knew he had been in camp. matters were in this exasperating state when that magnificent soldier (afterward killed in the philippines, captain henry w. lawton, took charge of the immediate campaign against geronimo. he believed the chief would retreat to his stronghold in the sierra madres

was impossible for the hostiles to throw us off the scent. we had but to press on across the plain into the mountain spur, when we should be upon their heels. and right there rose the problem, and a mighty serious one it was, too. if we pushed over the sandy waste, the fugitives could not fail to discover our pursuit. they could scatter among the rocks and fastnesses, or, what seemed more likely, set a series of traps, which, with all the skill of our scouts, it would be hardly possible for us to avoid. what lieutenant smith sought to learn was the "lay of the country" beyond the mountain spur. that was readily ascertained from vikka and others. the delicate question was whether our scouts could reason out the destination of geronimo-not his ultimate destination, which probably the wily de

r canteens filled, but it was anything but comfortable for us. we kindled no fires, for it was too dangerous, and despite the terrific heat of the day, the nights were often chilly. it had not rained for forty-eight hours, and probably a season of drought was on us "i don't think we shall have rain. this part of the world looks as if there hadn't been any downfall for a month. we shall be able to set out with our canteens full, while every man and horse at the start will be a barrel himself. i say, lieutenant, you and vikka have been chums ever since we left the fort "i admit that i have a fondness for him and he seems to like me "well, one word; keep a special eye on him. you will low twelve 45 have a better chance than any one else; he may have been playing for the opening that is coming

edskins. it should be said, further, that the expectation was to make the attack just before daybreak. that is the favorite hour with indians themselves, for it marks the lowest ebb of one's vitality and alertness. despite the vigilance of the sentinels, thrown out on every side by the hostiles, some of the latter would be asleep. incredible as was their endurance, it had none the less its limits set. true, they would wake with the suddenness of she-wolves, but by that time we hoped to be among them, attending to "business" the plan of approach having been agreed upon, vikka, pedro and jim moved forward again, with us troopers following at a distance of a hundred yards or so. the purpose of the three was to find the avenue for attack. it was natural that one side or the other of the camp w

EMPERORS NEW RELIGION CHURCH OF SATAN

s what it is all about [10, p. 234] the church of satan generally uses satan as a symbol of man s nature as that of any other animal, and rejects the belief in satan as an anthropomorphic being. some of anton lavey s closer associates, however, seem to have been told a different story. for example, michael aquino, who resigned from the church of satan and formed a new organization, the temple of set in 1975, explains that the belief in a literal devil: was axiomatic to all of our [aquino s and lavey s] conversations and collaborations [11] and blanche barton explained to the san francisco chronicle at a press conference following anton lavey s death in 1997 that anton lavey had believed in the devil [12. in an article in the occult explosion anton lavey had acknowledged that: many members

e core and the soldiers actively present satanism to the outside world. soldiers are not organized, but seem to occasionally or regularly talk with core group individuals. they are usually energetically loyal to the church of satan, as the following statement attests: i am 100% loyal to the church of satan, and to its officials. i will obey whatever and every proclamation and regulation that they set forth within the cos as a corporate body. and again, i declare my loyalty and obedience not only to the cos as a body, but also to certain officials such as hp blanche barton, magister peter h. gilmore [etc. they tell me to do something, and i do it..this is rare, but i am more than happy to do whatever they say. any order they give me would never be for my detriment, only for my good [24] one

church of satan, which now does its best to downtone their influence: diane hegarty is never mentioned; karla lavey was suddenly never really important to the church of satan once she distanced herself from the organization to start the first satanic church; and zeena lavey was soon considered a dumb blonde when she parted with the church of satan, denounced her unfather, and joined the temple of set. figure 3. only the church of satan s core group can provide a true interpretation of anton lavey s ambiguous writing. anyone else making doctrinaire statements on the meaning of his texts is branded a heretic who falsifies satanism and misleads people. the emperor s new religion copyright 2002 ole wolf page 10 of 30 it is common to find remarkably strong hostility against the new organization

107; 14, p. 35. he does provide an explanation for not explaining, however: it will be said, by some, that these instructions and procedures are nothing more than applied psychology, or scientific fact, called by magical terminology until they arrive at a passage in the text that is based on no known scientific finding. it is for this reason that no attempt has been made to limit the explanations set forth to a set nomenclature [6, p. 110] one one account does the church of satan s interested followers distinguish themselves from new age religions. new age religions are characterized by their large share of seeking people, who drift from one religion to another as they refine their views or gain new insights. the interested followers of the church of satan may also drift, but with a peculi

y offering a honorary title to a successful person the church of satan acquires a marketing agent whose success becomes linked with satan and the church of satan via the title in the organization. in 1975 anton lavey decided to sell titles for a fee, a decision that led michael aquino to conclude that the church of satan had deviated from its path. michael aquino subsequently formed the temple of set to continue what he believed was the original intent of the church of satan [2, pp. 407 412. the reasoning behind the selling of titles may have been that the ability to afford money on mostly useless titles was an indication of success in the real world, reflecting the church of satan s current stance on accomplishments as a metric of titular awards. diane hegarty s letter to michael aquino i

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

e was eventually joined in this appraisal by leo j. sprinkle, who had been conducting annual gatherings for contactees each summer at the university of wyoming. as abductees joined the gatherings, over time, he discovered the boundaries between their stories blurring. in like measure, psychiatrist john mack also found the stories of the abductees whom he counseled also yielded to explanation when set in a larger context of personal transformation and changes in consciousness. they came to feel that the experience was best seen as a harsh but necessary lesson leading to change and spiritual growth. both strieber and mack found a large audience in the new age community. one cannot speak of a consensus in the consideration of abductions, though through the 1990s, ufologists lost some of their

to be able to foretell the encyclopedia of occultism& parapsychology. 5th ed. adalbert 7 future, and to read thoughts. i know what you have done, he would say; there is no need for confession. go in peace, your sins are forgiven. adalbert s so-called miracles gained him great popularity, and he gave away many cuttings of his nails and locks of his hair as powerful amulets. he is even said to have set up an altar in his own name. the small amount of biographical information that exists tells of miraculous powers bestowed by an angel at his birth. adalbert was accused of showing to his disciples a letter that he declared was brought to him from jesus christ and delivered by st. michael. adalbert was also accused of composing a mystical prayer invoking uncanonical angels believed to be demons

al publishing society, 1897. akashic records a theosophical 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

, god produced a second son, jesus christ. furthermore the catholic writers on the albigenses charged them with believing that the souls of men were demons lodged in mortal bodies in punishment of their crimes. following the murder of the legate of pope innocent iii, who was sent to root out the heresy, a crusade was brought against them, resulting in wholesale massacres. the inquisition was also set upon them, and they were driven to hide in the forests and among the mountains, where, like the covenanters of scotland, they met secretly. the inquisition so terrorized the district in which they lived that the very name of albigenses was practically blotted out, and by the year 1330, the records of the holy office show no further writs issued against the heretics. it seems possible that such

ublished a dissertation on the marvelous entitled de rebus admirabilibus, in which he recounts miracles that happened in italy, dreams that were verified, and the circumstances connected with many apparitions and phantoms, which he claims to have witnessed. he followed this dissertation with his celebrated work genialium dierum, which contains many fantastic accounts. for instance, one evening he set out to join a party of several friends at a house in rome said to have been haunted for a long time by specters and demons. in the middle of the night, when all of them were assembled in one room, a frightening specter appeared who called to them in a loud voice and threw about the ornaments in the room. one of the friends approached the specter bearing a light, whereupon it disappeared. sever

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

other accessories, according to the symbolism of the end desired. eliphas levi, whose writings stand at the fountainhead of the twentieth-century magical revival, offers instructions for rituals, from which the following details are taken: if the rites were those of white magic and performed on a sunday, then the vestment should be of purple and the tiara, bracelets, and ring of gold, the latter set with chrysolith or ruby. laurel, heliotrope, and sunflowers are the symbolic flowers, while other details include a carpet of lionskins and fans of sparrow-hawk feathers. the appropriate perfumes were incense, saffron, cinnamon, and red sandal. if, however, the ceremonial took place on a monday, the day of the moon, then the robe must be of white embroidered with silver and the tiara of yellow

d with various characters. his ring must be studded with an emerald or sapphire, and he must burn for incense balm, ambergris, grain of paradise, and saffron. for garlands and wreaths, oak, poplar, fig, and pomegranate leaves should be entwined. if the ceremonial dealt with amatory affairs, the vestment must be of sky blue, the ornaments of copper, and the crown of violets. the magic ring must be set with a turquoise, while the tiara and clasps were wrought of lapis lazuli and beryl. roses, myrtle, and olive were the symbolic flowers, and fans must be made of swan feathers. if vengeance was desired on anyone, then robes must be worn whose color was that of blood, flame, or rust, belted with steel, with bracelets and ring of the same metal. the tiara must be bound with gold and the wreaths

s must be made of swan feathers. if vengeance was desired on anyone, then robes must be worn whose color was that of blood, flame, or rust, belted with steel, with bracelets and ring of the same metal. the tiara must be bound with gold and the wreaths woven of absinthe and rue. to bring misfortune and death on a person, the vestment must be black and the neck encircled with lead. the ring must be set with an onyx and the garlands twined of cypress, ash, and hellebore; the perfumes to be used were sulfur, scammony, alum, and assafoetida. for purposes of black magic, a seamless and sleeveless robe of black was donned, while on the head was worn a leaden cap inscribed with the signs of the moon, venus, and saturn. the wreaths were of vervain and cypress, and the perfumes burned were aloes, ca

rated by the two brothers were absolutely true, and belonged to the spiritualistic order of things in every respect. messrs. robin and robert-houdin, when attempting to imitate these said facts, never presented to the public anything beyond an infantile and almost grotesque parody of the said phenomena, and it would be only ignorant and obstinate persons who could regard the question seriously as set forth by these gentlemen. samuel bellachini, court conjurer at berlin, stated in an authenticated statement given to the medium henry slade (later exposed on several occasions as a fraud) the following: i must, for the sake of truth, hereby certify that the phenomenal occurrences with mr. slade have been thoroughly examined by me with the minutest observation and investigation of his surroundi

possession: its sense of wonder. with other famous magicians and illusionists such as, harry blackstone, jr (d. 1997, penn and teller, and david copperfield, magic moved to the grandeur of las vegas, and television screens across the world by the end of the twentieth century. furor entered the public once again in the late-1990s when the fox television network presented a series of specials which set out to reveal the secrets behind the magician s trade. although many famous magicians protested the airing of these specials, they proceeded nonetheless. regardless of whether they revealed any secrets, the specials did not succeed in quieting the public s fascination with magic. in 1999, magician david blaine stirred up extreme media and public attention by burying himself alive for a week. t

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ese people for a thousand years. one visitor f rom ni b i ru, enki, re p o rtedly saved the human race. when a hostile alien, en l i l, tried to keep the anunnaki from warning humans that the passing near earth of ni b i ru would cause an immense tidal wave, which would sweep over earth and destroy its inhabitants, enki resisted. he told no a h, of biblical fame, about the coming deluge, and noah set to work on his ark, thus ensuring the surv i val of earthly life. the anunnaki supposedly live a very long time because one year to them is the number of earthly years it takes their planet to go around the sun. their technology is so advanced that they developed space flight half a million years ago. they are also able to revive the dead. one critic has written, clearly, sitchin is a smart ma

s, artemis said in 1981, will happen sooner than most people think (beckley, 1989. further reading beckley, timothy green, 1989. psychic and ufo revelations in the last days. new brunswick, nj: inner light publications. ascended masters ascended masters are human beings who achieved pure spiritual enlightenment before their deaths. along with that enlightenment, they attained mystical powers that set them apart from their fellows. when their physical bodies died( ascended, they continued to oversee the affairs of humanity. they channel wisdom to those who will listen to them. one source observes, it is important for students and people to come to realize that all ascended beings are real, tangible beings. their bodies are not physical but they can make them as tangible as our physical bodi

the first four sectors. we are waiting here at 72,000 miles above you to welcome our chief, who will be entering this solar system for the first time. soon the chief spoke, introducing himself with ashtar, commandant quadra sector, patrol section schare, all projections, all waves. he addressed an emerging concern among occultists of the period: that the hydrogen bomb, then in development, would set off a chain reaction that would destroy the planet. ashtar warned that if scientists did not stop their work on the device immediately, we shall eliminate all projects connected with such (van tassel, 1952. though van tassel would claim contacts with many other curiously named other- ashtar 27 worldly entities, only ashtar would make a wider mark in the contactee subculture. be f o re long oth

or, though the sensations he describes are classic characteristics of sleep paralysis. the next day mark, passing on asmitor s words, told shell that asmitor had found him shell unfit for contact. asmitor claimed to be in conflict with another entity, with the climactic battle imminent. the other entity was just as malevolent as asmitor, but the two were deadly enemies, their conflict having been set up, for inscrutable reasons, by a higher ruling force. mark was to create a landmark a specific, easily accessible point for it to hold onto consisting of a pentagram with symbols drawn around it. though asmitor had promised mark complete physical protection, the young man learned otherwise when he was arrested for possession of lsd and marijuana and sentenced to jail. after serving three mont

of the empire of atlantis from atlantis: the antediluvian world by ignatius donnelly, 1882 (library of congress) that is not all the dialogues have to say, however. most of the discussion, much of it intricately detailed, describes a civilization that was nearly perfect before pride corrupted it. atlantis is supposed to be the place of model governance. in its prime it operated by the principles set forth in the republic. no other ancient document contains an independent treatment of atlantis. all references to the lost continent cite plato as the source. some accept plato s account as historical, while others see it as an allegory never meant to be taken literally. plato s own student aristotle took the latter view. during the sixteenth and seventeenth centuries, as european explorers fo

FAUST

ought of them my mind engages, who d give the present world its fun? that will it have and ought to have it too. the presence of a gallant chap, revealed to you, i think, is also worth while being shown. who pleasantly can just himself impart, is not embittered by the people s whim; he likes to have a crowd surrounding him, more certainly to stir and thrill each heart. so do be good, show you can set the fashion. let fantasy be heard with all her chorus: sense, reason, sentiment, and passion; yet mark you well! bring folly too before us! manager but, more than all, do let enough occur! men come to look, to see they most prefer. if, as they gaze, much is reeled off and spun, so that the startled crowd gapes all it can, a multitude you will at once have won; you then will be a much-loved man

your days! faust i take the refreshing drink and thus i too return the health with thanks to all of you. the people gather round in a circle. old peasant forsooth, it is indeed well done that you on happy days appear. you have aforetime with us too been kind when days were evil here! full many a one stands here alive, whom your good father still did wrest from burning fever s deadly rage when he set limits to the pest. and you as well, a young man then, to every sick man s house you went around. many a corpse did men bring forth, but from within you came out sound, withstanding many a test severe; the helper over us helped our helper here. all health to the man whom we have tried, long may he be our help and guide! faust to him on high with reverence bend, who teaches help and help doth s

ccursed trash, the brood of beasts and men, a way to get at them i ve never found. how many now i ve buried in the ground! yet fresh, new blood forever circulates again. thus on and on- one could go mad in sheer despair! from earth, from water, and from air a thousand germs evolving start, in dryness, moisture, warmth, and cold! weren t it for fire which i withhold, i d have as mine not one thing set apart. faust so to that power never reposing, creative, healing, you re opposing your frigid devil s fist with might and main. it s clenched in spite and clenched in vain! seek something else to undertake, you, chaos odd, fantastic son! mephistopheles we ll really ponder on what can be done when my next visits here i make. but may i for the present go away? faust why you should ask, i do not s

subtracted, with naught unduly snipped off or exacted. but that needs more than such a brief consideration and we ll discuss it soon in further conversation. but now, most earnestly i pray, for this time let me go away. faust one moment longer do remain; tell me at last some pleasant news. mephistopheles let me go now, i ll soon be back again; then you may question as you choose. faust i ve never set a snare for you; you walked, yourself, into this net tonight. let him who holds the devil hold him tight! he ll not so soon catch him anew. mephistopheles if it so please you, i m prepared, indeed, to lend you company, but take good heed: it s on condition that my arts beguile the time for you in worthy style. faust i ll gladly see your arts, in that you re free, though only if you please with

all learning s long been nauseous. in depths of sensuality let us our glowing passions still! in magic s veils impervious prepared at once be every marvel s thrill! come, let us plunge into time s rushing dance, into the roll of circumstance! there may then pain and joyance, successes and annoyance, alternately follow as they can. only restlessly active is a man! mephistopheles to you no goal is set, nor measure. if you should like to nibble everything, to snatch up something on the wing, may all agree with you that gives you pleasure! fall to, i say, and don t be coy. faust you hear indeed, i do not speak of joy. life s wildering whirl be mine, its painfulest enjoyment, enamoured hate, and quickening annoyment. my bosom, of all thirst for knowledge cured, shall close itself henceforth ag

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

the impetus for their revolt is similar to conditions in modern judaism. many jews today feel ambivalent about and tenuously connected to rabbinical judaism. many orthodox jews regard the conservative and reform branches of judaism as heretical sects, declaring them to be jews only in the biological sense. in recent decades, an extraordinary number of people born and raised by jewish parents have set out to explore the ideas and practices of other mystical traditions, as if in search of traces of their own. we hear the colloquialisms hindjews and jewdhists, reflecting the many jews who have passionately embraced the hindu and buddhist mystical traditions. some jews, who seriously studied and engaged in the meditation practices of other mystical traditions, have recently come back to judais

ted star has come to be seen as a flat, twodimensional symbol of two interlocking triangles. the sefer yetzirah, however, presents the star as a three-dimensional, sixpointed form of the tree of life comprised of two interfacing pyramids. the sefer yetzirah provides one of the two vastly different sets of names commonly found in the qabalah for the spheres (called sefiroth) on the tree (the other set comes from the sefer hazohar. the names for the sefiroth in the sefer yetzirah are based on elements (spirit of living elohim, air, fire, water, on four celestial heads of messiah, and on the six directions. these and the other correspondences that the book gives for the spheres and gates on the tree will be discussed in detail later in the book like the three innermost core texts of the sefer

eon redacted and published a work that had a much earlier time of origin. the text of the zohar is presented as a series of dialogues among a group of rabbis. these rabbis were the embodiments of the various sefiroth (spheres) on the tree of life. hence, the flavor of the respective sefirah (sphere) colors each rabbi s remarks and questions. like the sefer yetzirah, the zohar has its own distinct set of names for the sefiroth, most of which come from the sefer hashmoth, and are later echoed in the torah and ketuvim (writings. those names may be described as various qualities of the divine, such as wisdom, beauty, glory, and mercy. the zoharic names for the sefiroth are the most commonly known and used among all types of qabalists. the body of the five volumes of the zohar emanates from a c

hey are all based, and renew the efficacy of the succession of gatekeepers who keep those teachings alive within the respective traditions. every one of these messiahs is a manifestation with full power, omniscience, and omnipresence of the same divine source, and yet every one is utterly unique and extraordinary. while many of the appearances of messiah are accompanied by a written revelation or set of teachings, in each case it may be said that the message they came to bring was demonstrated most directly and most poignantly by their lives. and while each of those life stories was unique, they all shared a number of things in common that we may apply in considering the divine life of master yeshuvah. these commonalties will be discussed in more detail in chapter three in the section on t

ne to quicken one s holy spirit" f" 2' 8 (ruach ha qodesh. mystical christianity has maintained a continuous lineage of known and mostly unknown saints and mystics over the centuries, who have faithfully passed on the essence of master yeshuvah s mystical spirituality. despite later distrust and suppression by pauline orthodoxy, mysticism flourished in the early church. master yeshuvah taught one set of teachings openly to the public, and another set of secret teachings privately to his most advanced disciples. the gospels themselves attest to this, and clement of alexandria wrote about such a secret teaching as late as the third century ce. of all the christian mystical literature, the most enigmatic and passionately discussed is the revelation of john. it opens with a description of john

FIRE OF QAYIN RITE

e 8% yom ah-din (arabic: day of judgment: appellation for the fourth head of celestial messiah as the last in the qur an. yosher (hebrew: upright: vertical, highly anthropomorphic version of the name hvd from the masks of misrule by nigel jackson lay of the arthame this is the metal: it dropp d from the sky, a ferrous tear of the fire-drake s eye, that burned through cloud and seared the soil and set the furious seas a boil, that lay in ancient pores of earth, til blacksmith s brought it to birth, thrice-purified in tubalo s fire, it suffered the ordeal of the pyre; cast into waters, hissed it s song, the starry viper s iron tongue was tempered on the anvil-stone, til radiant as changeless bone, with whispered charge and wordless spell, the gramarye of azazel. the edge was ground and thus

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

lity, mind, and mission. all three have a history running from the middle ages through the renaissance up to the dividing line of descartes and the seventeenth century. i am indebted throughout the present book to the nock- festugiere edition and french translation of the corpus hermeticum and to a.-j. festugiere's book la revelation d'hermes trismegiste. though renaissance hermetism has not been set out before in the way in which i attempt to do it in the first ten chapters, these chapters owe much to others, particularly in parts of. iv, vii, ix, and x to walker; the theme of viii has been hinted at by garin. my knowledge of cabala is derived almost entirely from the works of g. g. scholem; my persistence in spelling the word in this way is part of the general plan of approaching the anc

od of fire and breath, fashioned the governors, seven in number, who envelop with their circles the sensible world" the word united itself with the nows-demiurge, being of the same substance, and the nous- demiurge conjointly with the word moves the seven governors on which all the lower elemental world depends. after the nous-demiurge-word of fire and breath had fashioned the seven governors and set them in motion, there comes in trismegistus' account the creation of man, which is the direct action of the nous-father "now the nous, father of all beings, being life and light, brought forth a man similar to himself, whom he loved as his own child. for the man was beautiful, reproducing the image of his father: for it was indeed with his own form that god fell in love and gave over to him al

icino's revival of orphic singing has deep importance for him because he believes he is returning to the practice of a most ancient theologian and one who foresaw the trinity.2 it thus has underlying it the same type of historical error as that which induced his profound respect for the hermetica. ficino used to sing the orphic songs, accompanying himself probably on a lira da braccio.3 they were set to some kind of simple monodic music which ficino believed echoed the musical notes emitted by the planetary spheres, to form that music of the spheres of which pythagoras spoke. thus one could sing sun hymns, or jupiter hymns, or venus hymns attuned to those planets, and this, being re-enforced by the invocation of their names and powers, was a way of drawing down their influences. the spirit

bala, in essays presented to l. baeck, london, 1954; and f. secret "pico della mirandola e gli inizi della cabala cristiana, in convivium, i, 1957. of the many books on pico, the one which concentrates most on pico and the cabala is e. anagnine, giovanni pico della mirandola, bari, 1937. 2 essays presented to l. baeck, p. 164, note. 3 pico, p. 107. there are two sets of cabalist conclusions (1) a set of 48, said to be drawn straight from the cabala (ibid, pp. 80-3 (2) a set of 72, according to pico's "own opinion (ibid, pp. 107-n. it is the latter set which i am using here. 4 ibid, p. 108. 94 pico della mirandola and cabalist magic and methods, signifies god, the son of god, and the wisdom of the father through the divinity of the third person."1 pico, both in his cabalistic conclusions an

co, ut ab edificio incipiendo, jupiter sit quartae, mars quintae, sol sextae, saturnus septimae, venus octauae, alercurius nonac, luna decimae, turn supra aedificium firmamentum tertie, primum mobilae secundae, coelum empyreum primae.2 though the way in which he is counting here is confusing,3 pico is thinking of correspondencies between the ten spheres and the ten sephiroth such as are sometimes set out as follows: sephiroth spheres (i) kether primum mobile (2) hokhmah eighth sphere (3) binah saturn 1 ibid, loc. cit. 2 ibid, p. i l l. 3 by starting with the empyrean, instead of the primum mobile, and by misplacing saturn, pico seems to confuse the normal order. ioo pico della mirandola and cabalist magic (4) hesod jupiter (5) gevurah mars (6) rahimin sol (7) netsch venus (8) hod mercury (

FRATER ELIJAH ANGELS OF CHAOS

er years he ran across a mage living in isolation named abramelin. this guy seemed to be in contact with some real truth here and initiated our wandering seeker with secrets of the quabalah, and a type of sacred magic for achieving contact with the angel (in relation to the most high. the full details of this sojourn are detailed in the first chapter the sacred magick(*1. chapter 2 gives the mind set to adopt and prayer-form rituals (which obviously must be personalized to the magician using them. the third chapter gives other magic s to poke around with (such as summoning an army to do your bidding) anyway, it is a good book and i suggest you read it, along with this text. in the latter part of this essay i present grendel s had an accident and the rite of godhood as well as the collectiv

d beyond. when faced with nothing, one had better well do something! a side note on dangers. any invocations and interaction with the outer-spaces should not be under taken at least until after initial contact with the angel is established. and definitely not in the demonic bindings phase. why is this the case? it seems that the pathways extending through non-existence, also called the tunnels of set are filled with all manner of energies that can drive an organism completely insane at best. thee angel acts as a buffer zone for these experiences&/or guides the magus in explorations. to those who find our lady s order in scarlet; blessed are thou among chaotes. 2 the formulation of the r.o.g. the magician is the ultimate charlatan. for in his games, he fools the very universe- frater haluci

gon, the word is upon our shoulders. tell of nothing, let us be destroyed by our desire so god may die. act ii my soul screams in orgasmic contradictions- silxofax mantadragonia ziflantamaxia natasz azaximanda callraptuption sunta faxim at rax zenfixamaphillaheme- grendel, who weeps upon existence, i pray unto myself. baphomet, fusion of being and of nothing, let us tear choronzon asunder. mighty set and lord of morning let me bear the joy of liberation. my light and my darkness, this is nothing, my self of god, a prophet reborn. to invoke my being. i become- xephera xephera azazas azathoth- the joy of chaos is my soul. i am and i am not act iii the skull is now a silent object, staring mute at me. the eye is two-dimensional again, the mage walks alone and as poor little grendel has had an

e. purpose: to call upon the god of self (hga) and 'true' purpose. to cause great stirrings in the other consciousness in accordance with one's will. to attune the mind which is not self with it's god path. an advanced initiation to the magical way (this was used as my initiation to the autonomatrix- specifics to this version are in parenthesis. prepare the temple as one sees fit items: sigils of set as isolate intoxication. sigils of lucifer/ christ as unity& love in shadow light. an ice cube. a sacrament (an immediate intoxicant, in this case, ketamine. seal the temple, call watchtowers to bear witness and protect (also familiars. i. open a chaos vortex ii. the performance of grendel's had an accident act i (experience a hurt while acting. iii. a) perform callings of set as isolate intox

the chaos sigil, who knows what it is/ is not. it may be a power, information, spell, calling, banishing. we do not know. a no-mind technique may be of use in divining the sigils meaning (it has not failed me yet. also look for "synchronicities. we do not know in what way the sigil will manifest, or in what form. love to all, elijah of purpl(z. welcome to eternity_ 4 godhood results only love can set you free- n-trance today's date is 11/1/98 the ritual (rite of god-hood) was performed. upon arriving at the site, i realized that i forgot (i think purposefully) my sigils and guidelines for the rite. i performed the rite from memory and constructed the rest. some very interesting things occur-ed. the first was, in arriving at the ritual, i felt sort of hurt/ angry because the drummers did no

FRATER TENEBROUS CULTS OF CTHULHU

his mating with lavinia whateley is compared to an octopus, centipede or spider. the formula of evocation of yog-sothoth is given in the case of charles dexter ward, wherein it forms part of the necromantic workings of the sorcerer, joseph curwen. the british occultist kenneth grant has described yog- sothoth as embodying the supreme and ultimate blasphemy in the form of the aeon (yog or yuga) of set (sothoth= set+ thoth) 4. on the qabbalistic tree of life, yog-sothoth can be attributed to da ath, the eleventh (or non) sephirah, where the identification is with choronzon, the guardian of the abyss whom crowley called the first and deadliest of the powers of evil, and whose number is 333, that of chaos and dispersion. elementally, yog-sothoth can be considered as the positive manifestation

ed had spent ten years alone in the great southern desert of arabia, the roba-el-ehaliyeh or empty space of the ancients, which was rumoured to be inhabited by evil spirits. he had explored the ruins of babylon and the subterranean tombs of memphis, and visited the forbidden city of hem. beneath the remains of a nameless desert town, he discovered the annals of a race older than mankind, which he set down in the azif. in 950 a.d, the book was secretly translated into greek by theodorus philetas of constantinople, under the title of the necronomicon, and in 1228, olaus wormius made a latin transcription. this text was printed twice, once in 15th century germany, in black letter, and once in the 17th century, in spanish. shortly after its translation into latin, the necronomicon was banned b

through by blavatsky and crowley, whilst in contact with astral entities from beyond. he had become the receiver and transmitter of hidden knowledge, though in lovecraft s case, the process was intuitive rather than conscious. the internal self-division thus engendered may have been the root cause of lovecraft s mental and physical peculiarities; or it may have been that these very traits, which set him apart from the rest of society, made him the ideal focus for the channelling of these ultra-mundane forces. notes: 1 letter no. 94, selected letters volume i, h. p. lovecraft. arkham house, 1965. 2 the call of cthulhu, the dunwich horror and others, h. p. lovecraft. arkham house, 1963. 3 the dunwich horror, the dunwich horror and others, h. p. lovecraft. 4 outside the circles of time, kenn

FRATER U D PRACTICAL SIGIL MAGIC

rimitive h stage of being, everything which reminds us of the times of amateurish handicraft will awaken primordial impulses in our reptilian brain. this will virtually automatically liberate the magical power in this section of the brain or awaken it in the first place. of course, all this depends largely on the mag our elings (i.e, your intuition) rather than in rules which other magicians have set up according to their own subjec but more frequently it will provoke total failure, my own ician fs personal paradigm. so place your trust in y fe tive biases, disaffections and tempers. if you prefer putting a lot of effort into a sigil, wishing to create a greal piece of artwork, h you are, of course, perfectly free to do so. it is recommended, however, for reasons to be discussed at greater

FREEMASON BLUEBOOK

and their sufficiency determined by a twothirds vote. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (13 of 76 [11/22/1999 11:51:55 am] first section. lesson. thus he showed me: and behold the lord stood upon a wall made by a plumbline, with a plumbline in his hand. and the lord said unto me,amos, what seest thou? and i said, a plumbline. then said the lord, i behold, i will set a plumbline in the midst of my people? israel: i will not again pass by them any more. in some jurisdictions, the following lesson is read: though i speak with the tongues of men and of angels, and have not charity, i am become as sounding brass or a tinkling cymbal. and though i have the gift of prophecy, and understand all mysteries and all knowledge,and though i have all faith, so that i co

ital of this pillar from the following remarkable circumstance: accidentally passing by the tomb of a young lady he perceived a basket of toys covered with a tile, placed over an a canthus root, having been left there by her nurse. as the branches grew up they encompassed the basket, till, arriving at the tile, they meet with an obstruction, and bent downward. callimachus, struck with the object, set about imitating the figure: the base of the capital he made to represent the basket; the abacus the tile; and the volutes the bending leaves. the composite is compounded of the other orders, and was contrived by the romans. its capital has the two rows of leaves of the corinthian, and the volutes of the ionic. its column has the quarterround, as the tuscan and doric order; is ten diameters hig

, and i invest you with this jewel and the implement of your office. as the sword is placed in the hands of the tyler, to enable him effectually to guard against the maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (47 of 76 [11/22/1999 11:51:56 am] approach of cowans and eavesdroppers, and suffer none to pass or repass but such as are duly qualified, soit should admonish us to set a guard over our thoughts, a watch at our lips, and post a sentinel over our actions; thereby preventing every unworthy thought, word, or deed, and preserving consciences void of offense towards god and towards man. the officers are severally conducted to their stations by the marshal, as each is installed, and, when all have been installed, by direction of the installing officer, the marshal

racter as such, honoring the chief magistrate while living, and mourning for him when dead. the post of honor in masonic processions is in the rear. marshals should walk or ride on the left flank of a procession. when a procession faces inwards, the deacons and stewards cross their rods, so as to form an arch for the brethren to pass beneath. all processions return in the same order in which they set out. the musicians, if masons, follow the stewards: otherwise they precede the tyler. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (55 of 76 [11/22/1999 11:51:56 am] when there is an escort, it leads the procession, but halts just before reaching the place of destination, to allow the body escorted to pass by it. in web's monitor, published in 1805, and in subsequent edi

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

o consider the evolutionary career of humanity which has brought us the land where we live to our present status; that will then give us the perspective to see what is in store for us in the future. the biblical and occult traditions agree with science that there was a time when darkness brooded over the deep of space, where the material for the coming earth planet was being gathered together and set in motion by the divine hierarchs; that this stage was followed by a period of luminosity, when the dark cloud of matter had become a fire mist; that this was followed by a period when the cold of space and the heat of the planet-in-the-making generated an atmosphere of steam close to the fiery core and mist further from the fiery center. when the mist had cooled sufficiently, it fell again as

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

ed the authority of jehovah, they must work out their own salvation in their own manner. how this has been accomplished by lucifer, their great leader will be made plain in the following articles; for the present, suffice it to say, that in the earth period, when various planets were differentiated to provide proper evolutionary environment for each class of spirits, the angels under jehovah were set to work with the inhabitants of all planets having moons; while the lucifer spirits have their abode upon the planet mars. the angel gabriel is representative on earth, of the lunar hierarchy, presided over by jehovah; the angel samael is ambassador of the martial forces of lucifer. gabriel (who announced the coming birth of jesus to mary) and his lunar angels are therefore the givers of physi

elf the dual office of king and priest after the order of melchisedec. he shall judge the nations with the law of love and to him that overcometh will be given a white stone with a name that will serve as passport to the temple. there he may meet the king face to face. hiram was again conducted to the surface of the earth and as he walked from the scene of his shattered ambition, the conspirators set upon and fatally wounded him; but before he expired, he hid the hammer and disc upon which he had inscribed the word. this was never found until ages later when hiram "the widow's son" was reborn as lazarus and became the friend and pupil of the lion of judah, who raised him from death through initiation. when the hammer was found it had the shape of a cross, and the disc had become a rose. th

FREEMASONS SATANISM AND SYMBOLISM

en ascended to heaven or the moon [pike, morals and dogma, p. 255, 17th degree, knights of the east and west; emphasis was in the original. helena petrovna blavatsky was founder of the house of theosophy. her books were all written by her demonic guiding spirits in a form that is called automatic writing. these writings tie thoth together nicely. hermes, the god of wisdom, called also thoth, tat, set, and sat-an; and that he was, furthermore, when viewed under his bad aspect, typhon, the egyptian satan, who was also set [helena petrovna blavatsky, isis unveiled, vol. i: science, new york, trow's printing and bookbinding company, 1877, p. 554, xxxiii. colored emphasis added] blavatsky like anton lavey in the satanic bible, had no trouble tying the infernal name, thoth, with satan, and espec

s the son of helios (phra) the 'divine offspring congenerate with the dawn' and at the same time an incarnation of kneph or agathodaemon, the good spirit, including all his possible manifestations, either physical or moral. he represented in a familiar form the beneficent aspect of all higher emanations and in him was developed the conception of a being purely good, so that it became necessary to set up another power as his adversary, called seth, baby, or typhon to account for the injurious influences of nature [pike, op. cit, p. 588, teachings of the 28th degree, knight of the sun, or prince adept. once again, we can see the occult, satanic doctrine that all of nature is composed of good and evil, black and white, opposites that are equal but opposite. folks, this is pure satanism, and a

masonry cannot be considered christian in any way, shape, or form when it teaches this heresy straight out of the pit of satan's hell. going back to the triangle pointing upward which represents the perfect or divine man; masonic writer albert churchward states standard occult belief when he further identifies the upright triangle. with the point up churchward writes that this triangle represents set "set" is one of the infernal names of satan, as listed in the satanic bible written by satanic high priest, anton lavey [churchward's book was, signs and symbols of primordial man, london: george allen and company, ltd, 1913, second edition, p. 189, 309, 471] in india, this triangle was worn in the foreheads of the followers of shiva. masonic authors william meyer and j.s.m. ward, also wrote t

y and boldly states. to the profoundest insight of the human soul- that god becomes man that man may become god [the religion of freemasonry: an interpretation, macoy publishing and masonic supply company, 1969, p. 37] masonry acknowledges that freemasonry originated in the place where satan dwells! albert churchward, another masonic author states that the triangle pointing upward us a symbol for set, which is one of the infernal names for satan [signs and symbols of primordial man, george allen and company, ltd, 1913, p. 189, 309, and 471. then, masonic author, j.s.m. ward states "with the point upwards, the equilateral triangle stands for shiva the destroyer and signifies the flame which rises upwards from the funeral pyre toward heaven. this symbol is familiar to us in several degrees

FULL MOON RITUALS

orth quarter of the ritual room. then decides that this is simply one of the many mysteries of the place. by the altar, cloud's apple broom stands and he wastes no time taking it in hand and sweeping widdershins in a widening spiral, until he removes all the dust and unwanted energy into the great hall and then into the fire. upon returning to the circular room, deer again admires the hemicolumns set against the wall about the stone room's perimeter, which support the ribwork of its vaulted ceiling, before opening the small panel on the eastern section of the wall. here lay two discoveries- the first and foremost cloud's and the latter his own- both embodied in a simple lever. deer pulls it down and watches as a small skylight irises open in the center of the domed ceiling above, then pull

forever changed it. here we are both the one and the many" deer takes up the small hearth candle from the altar and moves to the north quarter, where he presents it- with a huge hug- to his sister boudica. then, with a wink, he takes his place beside owl among the circle of celebrants and watches as..boudica was aware that a hush fell over the room as deer started to work. she watched as deer had set up the circle. when he has done, she dances steps inward on a spiral to the altar, and takes up the tortoise shell filled with salt and dances steps outward in a spiral to the north. from her pouch she takes some earth from her travels, and sprinkles it upon the floor. standing upon the earth, she sprinkles some salt on the floor, mixing the salt with the earth. her mind fills with the fog of

es among this circle of friends. no amount of calm, however, can suppress the errant static discharges which seem to occur whenever one person touches another- and even more so when one releases the touch of another. from his place on the limn of their world, for such is this place which is none and all, this time which is timeless and eternal, deer calls out "our circle is raised and our wardens set. our lady and lord have come among us. let each who have praise, thanks or petition come forward to the altar which stands at the center of this world, and of being" calm and serenity surround this circle. with love and respect nym' steps forward. removing a simple white candle from the pocket of her robe, she places it on the altar "mother with your light i ignite this candle a brighter year;

nd some threads were broken. some could be repaired, and some had to be tied off. there are slubs, and holes, and wonderfully intricate pieces of our lives woven here. and with each weaving, the cloth becomes stronger and more beautiful. subtle muted shades of thankfulness, bright glittering streaks of passion and joy, and dark, somber colors of grief and fear. yet each time we come together, and set up our loom, the shared working of the patterns lightens our burdens. for here, we realize that in all the weaving, the hands of the goddess and the god guide our hands, as we weave the patterns of our lives. owl takes a deep breath, and offers her own petition "may all those gathered here find their prayers answered in the way which is most beneficial to all "so mote it be..lyn emerges from t

at the same time recognizing their debt to each "our circle is open but unbroken" deer states as he moves toward the eastern wall "before we adjourn to the great hall to feast and frolic, i'd like to share with you one more surprise of this place" and opening the panel first discovered by his dear sister cloud, deer gently pulls down a second, smaller lever. all are caught by the purr of a second set of blades, a much smaller iris of leaded glass at the skylight's pinnacle. as the dome itself slowly opens, thousands of frozen stars descend from the heavens. some falling directly onto the celebrants gathered below, some dancing gracefully in breezes generated by the meeting of the frigid air above and the magically warm air within. and some, as though with a mind of their own, dancing in pa

FULLER J F C SECRET WISDOM OF THE QABALAH

e foundations of jewish culture and jewish aspirations. granted that this is so, then it follows that the idea elaborated in this book is one of considerable importance, even if many of my interpretations are faulty. even if the whole of my readings are wrong, which is unlikely, this in itself does not necessarily invalidate the idea. for example: columbus believed that the world was round and he set out to prove it. in doing so he discovered a new world, which, though it did not at the time actually confirm this idea, established a stepping-stone to the circumnavigation of the globe, which did confirm it in an obvious and uncontradictable way. so also in this book, i have set out to penetrate the mists of qabalistic learning, not because i presume to be an adept in its mysteries, but beca

nipotent h, though the words differ we are saying no more than that ggod is h. all these word symbols are of equal value, because they in no way uncover this mystery. yet, though equidistant from the represented, these symbols are by no means equidistant from the mind of man, which is not archetypal but protean; that is to say it is for ever changing its intellectual forms. whilst at one time one set of symbols keeps it in tune with the mystery, at another time a different set of symbols can alone do so. consequently, though a, b, c, d, and e are all of equal value to the represented, they are by no means of equal value to the representer- ourselves. granted that this is so, then it follows that symbols, to remain potent, must change as intellectual concepts change. for example, should we

la, kaballa, and even, though quite incorrectly- gabella. it is not derived from such fantastic origins as the name of kapila, the indian philosopher, or from the name of the goddess cybele, for the word simply means greception h, something received an oral transmission, an oracle, or the spoken word. and the reason is, as we have already mentioned, that for ages the qabalistic doctrines were not set down in writing or print, the hebrews considering them too secret and sublime a wisdom for the common eye. this wisdom is formed within a vast number of doctrines, such as the nature of god; the mystical cosmogony of the universe; the destiny of the universe; the creation of man; the immutability of god; the moral government of the universe; the doctrine of good and evil; the nature of the sou

whilst there exists a still more precious thing, which is the soul. the wise, the servitors of the supreme king, those who inhabit the heights of sinai,3 are occupied only with the soul, which is the basis of all the rest, which is the thorah itself; and in the future time they will be prepared to contemplate the soul of that soul [i.e. the deity] which breathes in the thorah.4 this idea is again set forth in the zohar in the following allegory: secret wisdom of the qabalah page 12 like unto a beautiful woman hidden in the interior of a palace who, when her friend and beloved passes by, opens for a moment a secret window, and is only seen by him; then again retires and disappears for a long time; so the doctrine shows herself only to the elect, but also not even to these always in the same

ble universe above, which is the real and true paradigm or ideal model, of the visible universe below, the latter being the reflection, a simulacrum or shadow, of the invisible perfect ideal above. this idea was fully understood by the ancient egyptians, as was shown in their deities nut or neith, the upper world, shu or ma, the intermediary, and seb, the earth.14 in india, the same idea is fully set forth in the esoteric books of the vedas, called the upanishads. it is the supreme ideal brahm which is the only true. it manifests itself first in brama, vishnu and siva, past, present and future time, and through these in the visible, the last being maya, or illusion. the temples of most of the archaic peoples of asia and of egypt were intended to be visible copies of the heavenly temple, th

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

consciousness of human beings, a trustworthy history of the growth of religions must correspond to the processes involved in the mental, moral, and social development of the individual and the nation. by means of data brought forward in these later times relative to the growth of the god-idea, it is observed that an independent chain of evidence has been produced in support of the facts recently set forth bearing upon the development of the two diverging lines of sexual demarcation. in other words, it has been found that sex is the fundamental fact not only in the operations of nature but in the construction of a god. in the evolution of woman it has been shown that the peculiar inheritance of the two sexes, female and male, is the result of the bias given to these separate lines of devel

roduction i--sex the foundation of the god-idea ii--tree, plant, and fruit worship iii--sun worship--female and male energies in the sun iv--the dual god of the ancients a trinity also v--separation of the female and make elements in the deity vi--civilization of an ancient race vii--concealment of the early doctrines viii--the original god-idea of the israelites ix--the phoenician and hebrew god set or seth x--ancient speculations concerning creation xi--fire and phallic worship xii--an attempt to purify the sensualized faiths xiii--christianity a continuation of paganism xiv--christianity a continuation of paganism-(continued) xv--christianity in ireland xvi--stones or columns as the deity xvii--sacrifices xviii--the cross and a dying savior the god-idea of the ancients. introduction. th

he ceremony"[16 [16] borlaise. according to the latin writer pliny, the "druids have nothing more sacred than the mistletoe and the tree on which it grows, provided it be an oak" this plant, which is called all heal, although sought after with the greatest religious ardor, is seldom found, but should the people who go forth at christmas time in large numbers succeed in finding it they immediately set about preparing feasts under the tree upon which it grows; at the same time, in the most solemn manner, two white bulls are brought forth to be sacrificed. after the feast has been prepared and the sacrifice made ready, the priest ascends the tree and with a golden pruning-knife cuts the sacred branches of the mistletoe, dropping them into a white cloth prepared for the occasion. the bulls are

he pomegranate has long been regarded as a sacred emblem. it is a symbol of reproductive energy. representations of it were embroidered on the ephod, and solomon's temple is reported as having been literally covered with decorations, in which, among the devices noticed, this particular fruit appears the most conspicuous. its significance, as revealed by inman and other writers, is too gross to be set forth in these pages. among the most sacred plants or flowers were the lotus and the fleur de lis, both of which were venerated because of some real or fancied organic sexual peculiarity. the lotus is adored as the female principle throughout nature, or as the "womb of all creation" and is sacred throughout oriental countries. it is said to be androgynous or hermaphrodite--hence its peculiarly

shed these two persons from one another by this circumstance, that god no man hath seen at any time nor can see but the lord whom abraham and his descendants worshipped was the person who appeared to them" we are told that when chap. xxi, verse 33, of genesis is correctly translated, abraham is represented as having invoked jehovah, the everlasting god. in the hebrew name yod-he-vau (jehovah, was set forth the triune character of the creator; in other words, this name "comprehended the essential perfections of the great god" and was used in their scriptures as a "kind of summary or revelation of the attributes of the deity" although abraham, while in egypt, was the worshipper of idols, we are assured that "the peculiar privilege vouchsafed to him lay in the revelation of god's holy name, y

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

d up the steps of the verandah four at a time.alas, this first episode was alsothelast, fortheidlerfailed andthefateof ibm trueheartmustremain for everunknown.thestory was followed byhametthemoor,aromanceof oldgranada(ingreenleaves,may 1879),pauldactyl,orthe travelling merchant'sstory(inthestory 1eller for 1878, and by a seriesoftaleswritteninthe1880sbutnever published.oneofthem,theinvisibles,was set up in type for a projected fourth volumeofhorlick'smagazinein 1905, andthiswaitepreservedwithtyped copiesofotherdelights such astheprincesofthenight, thescarletmask,andtheblackbrothers.theyare, however 'improved' and forthemostpartrather restrained inmanner-althoughone, at least, does have an appropriate excessofblood.inthefallofthehouseofmorlandoccur such passages as this:'see, see,'icried,'i

h in 1874,267 and waite himself received, in 1876, a small legacy from his paternalgrandfather-hemay have returned to his 'ungenial situation. certainly, he saidofbrowning'sletter(writinginthethird person)'theclosing noteofwarningstruck deeply.intohis heart, and he sought to profit by the advice. a change inthedirectionofhis energies didnot,however,bringmuchprofitorhappiness';butagainstthismustbe set the imageofhis mannerofworkingdepicted in hisearlypoem,'thestudent':iworkin the midnight, seenonlyby stars,whichshine through the. darkness so mournfully sweet,whilethemoonsometimes looks through the black lattice-bars,andher pale beams falldownat my267 feet. forgotten, forgetting, and therefore content, behold meatworkonaworkofmy own, neither asking. nor seeking for. helpto.be.lent:whatidoiam

re it to be picked up at first stoopingdowninthepublic way.why,pray, should your'handwriting'remain unclerkly('bad',it isnot)simply forwantofaweek'spractice at'drawingcircles against the sun, asthesailors say? five minutes practicewitha pencil at mere circlemakingcouldremedy whatever iswrongsoonenough.finally,don'tforget255while youcountoverwhatmay be very real disadvantagesofeverykind-theimmense set-off you mayboast-youth,energy and however low anybody may reckonthem-assuredlytalents. be a brave fellow, and seewhatyou can dowiththese! you will greatly gratifyyourtruewell-wisher. robert browning feb. 5, 1877 my dear mr [waite]imustbegyour pardon for having delayed a little my thanks foryourpoems, and my reply to theletterwhichaccompaniedthem.perhapsthedifficultyofa reply havehindered me so

the age which happily is stillyours. shall i apologize for thisroughliberty of advice to onewhomi would gladly serve? i thinknot-youwillbelieve i am your affectionatewell-wisher.robert browningonthis occasion waite allowed browningto267guidehim.he had come to realize that browning was a shrewdjudgeofcharacter as well as ofpoetry, and waite recorded that he 'profited bytheadvice he received;thathe set himself to 'learn life; that he held over his 'facultiesofapoet'until many lessons had beenputto heart; thatthetermofyears mentioned by robert browning brought strength to those faculties; and that'the"sparkfromheaven"has possibly at length fallen. he didnotstopwritinghis poems,butonlya very few would be printed in the 1880s, there would be no more privately printed pamphlets, andnothingsubsta

nhair, while hiseyeshad caught, as in a net, all the dark glories of the violet. youth though he was, in our two hands we could haveta'en hisfaceto kiss asloversshould, but on his earthly presence had come down so high a sense of visionandofcrown, that out of any place where lovers lean and whisper, he, with his uplifted mien, so bright uprose that, like the ground he trod, we knew him seal'd and set apart to god.from acolyte gabriel has risen to be 'perchance, a consecrated priest, whilechester-whoaloneknewwaite's feelingsandhelped him to come to termswiththem-e-has died:thatgoing away was waite's salvation, and he had engineered ithimself255for the acolyte gabriel was the young serverwhomhe had met in 1881 during hisautumnat deal. all hesays of the boy is that he was'theintelligent son

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ristianrosencreuz(the chemic255 al wedding, and generally accepted as the work of the lutheran scholar johann valentin andreae.ithas been argued, by frances yates, that the purpose of the pamphlets was political, and certainly they stimulated a stream of replies, both attacking and defending the mysterious order while not producing one scrap of evidence for its real existence.therosicrucian myth, set out in the manifestoes, is this 'according to the "fama fraternitatis benedicti ordinis rosae crucis" and the "confessio fraternitatisrc."the notable mystic and adept known as christian rosenkreuz, the founder of the rosicrucian fraternity, was born in1378,of a noble family, and received his education in a cloister. a certain monk, p.a.l, took him as a companion on a journey to the holy land;

67.missed even less. i had no grist in my granaries for a millofthat kind" waite was re-admitted in 1896, entered the second order and waited for his time to come.theordercontinued to expand: in edinburgh the amen-ra temple was consecrated in 1893 and the scottish adepts prompt255 ly erected their own second order vault; mathers, ordeoduce comiteferroas we should call him in a secondordercontext, set up a new temple in paris, ahathoorno.7,and asked annie homiman to consecrate it injanuary 1894;and the secret chiefs were providing examination material for the new gradeoftheoricus adeptus minor. but all was not well. anniehomimanwas growing increasingly unhappy with mathers' constant demands for money and was concerned over his political involvements. his letters to her, and to others about

5-6inclusive,andthat it is ialonewhohavebeen and amincommunicationwiththe secretchiefsof theorder."theeffect was catastrophic, for mathers was undermining the very fabric of the order.themembers demanded proof but mathers, who was clearly becoming deranged, refused to give it and said that he obeyed no one save the chiefs of the third order, adding dark hints that he would request those chiefs to set in motion the 'deadly and hostile current of will, by which the rebellious members would 'fall slain or paralyzedwithout visible weapon, as if blasted bythe lightning flash. his threats, however, were of no avail and seeing both the outer order and the r.r. et a.c. at risk, the members deposed mathers, suspended all order work and set up a committee, comprisingm. w. blackden, percy bullock, fl

have much mattered had not the trial broughtto the public's notice the neophyte grade of the golden dawn, which had been used by mr and mrs horos in their murkyactivities.toaction 43the horrorofthe members, the golden dawn was held up to ridicule; some, like william peck in edinburgh, panicked and destroyed all evidenceoftheir membership; others quietly res255 ignedand the more determined members set about seeking a new name for theorderin order to dissociate it from the trial.thiswas not settleduntiljune1902,when the membership was told that they belonged not to the g.d.butto the m.r, the letters standing for morgenrothe, the german equivalent of golden dawn.toadd to the order's misery dissension arose among the members over the 'secret groups' founded by florence farr. these had grown up

a gift) treated the affairsofthe order, and her own occult studies, as far more important thanherprofessional career upon thestage-althoughnot, perhaps, as more important thanheraffair with george50thegoldendawnbernard shaw, even though he remained constantly irritatedbyher preoccupation with magic. florence's enthusiasm ledherto become praemonstratrixofthe isis-urania temple in1894and, later, to set up a small study circle for the practice of astral travelling.thiscircle was seen by annie horniman as a threat to the unityoftheorderand in1902she appealed to the chiefsofthe second order to permit her to disperse the group by means of a banishing ceremony, for she believed that there were occult as well as disciplinary reasons for its undesirability.herpetition to the chiefs describes the gr

GILBERT THE MAGICAL MASON

w 'they do nothingbutkiss at present'.3in 1881 he moved back into london and was appointed a deputy coroner, becoming intimecoroner for north-east london, a post that he held until 1918. perhaps his professional preoccupation with death encouraged him to create lifeexnihilo,and this he did with startling success. realizing from his rosicrucian studies that a magical order would need a history, he set about creating a first-class pedigree for his own brainchild, the hermetic order of the golden dawn. his first creation, or contact on the inner planes if one prefers to suspend disbelief, was a rosicrucian adept named anna sprengel, whose address appeared on a collection of manuscript rituals allegedly discov255 ered in freemasons' hall- the famous cypher manuscript that was the foundation of

with a signum or seal of a rose on a cross formed of six squares, such a cross as if closed up would form a cube. he settled in a certain retired place and drew around hun a select circle of friends and pupils who were ultimately, after training, received by him into the grades of mystic initiation which he had himself collected. after some years of tuition and elementary practice these initiates set to work and built, or caused to be built for themselves, a temple or lodge house, or home; they calledit'domussanctispiritus',the house of the divine spirit. here they settled and this was their abode, study and laboratory; from thence they issued forth intumon deeds of mercy and of healing, and of teaching, and of observation. from this first circle there were formed other circles in successi

erpart,you shall understand no more of it, at this time,butthatit was divided according to the seven sides in the triangle, which was in the bright centre;butwhat therein is contained, you shall (god willing (that are desirous ofoursociety) behold the same with your own eyes,butevery side or wall ispartedintotensquares,everyonewith their several figures and sentences, as they are truly showed and set forthconcentratumhere in our book. now as yet we had not seen the dead body of our careful and wise father; we therefore removed the altar aside, therechristianrosenkreuz19 we lifted up a strong plate of brass, and found a fair and worthy body; whole and unconsumed, as the same is herelivelycounter255 feited with all the ornaments and attires; in his hand he held a parchment book, calledt,the

en formulated by edward macbean among others, that thefamawas written by a true follower of christian rosenkreuz's original order, lind that the latter was written by valentine andrea, a well-known german theologian and mystic who flourished at that time. he may have been a low grade initiate of the rosicrucian order and have been ordered to publish thisconfessioto temper the storm which had been set up by the first tract. this effect, however, did not follow, and the polemic fury of theliteraticontinued in full force for many, many years. many modern critics have accepted this suggestion that andrea wrote theconfessio;but they err from want of study, who say that both are from the same hand; as well say that jeremiah wrote the book of esther, so much also do they differ in style, and in t

anda high standard of morality, and the suggestion is made thatsucha course oflifemaylead to abnormal or magical powers. in each case, the teacher, disgusted with a vain-glorious and hypocritical world, fell back upon the formation of a select bandofpupils bound together by solemn contract, and stimulated by enthusiasm. in each case, an early step was the foundation of a home and special dwelling set apart for work, study and contemplation. in each case, the founder passes away and is regarded by sorrowing pupils as dearest friend, most learned teacher, and beloved chief. in one case we find the expenditure of loving care and skill in preserving the remains of the master; and in the other we find an urn of ashes preserved by loving hands and placed in respectful privacy in her own chamber;

GILBERT THE SORCERER AND HIS APPRENTICE

he egyptian faith' and its subject is a sort of hymn of the osirified soul, which may be partially and succintly repro255 duced as follows: the words of the departed spirit, osiris- son of god i am temu, the setting sun- i am the only being in the firmament. i am ra, the rising sun, i have passed from the gate of death unto life.address onthepillars49the sun's power beginneth again, after he hath set he riseth again (so doth the justified spirit of man) i amthegreat god, begotten of himself. i can never be turned back by the elementary powers: i am the morning, i know the gate (i ever rise again into existence; i know the pathway through death unto life.)thefather of the spirit, the eternal soul of the sun, he hath examined and he hath proved me; he hath found that i fought on earth the ba

scheme is unlike that of any piece in modern chess for she controls only the third square from herself in any direction, perpendicularly, horizontally or diagonally, and can leap over any intervening pieces. from which it results that she can cheque or control only 16 out of the 64 squares, including the one on which she stands, and these are all of her own colour:noteby s.r.m.d.8seach elemental set of pieces then consists of king, queen, knight, bishop, rook and fourp'lwds.s.r.m.d.7=4[from florence farr's ms copy ofthebook of theconcourseof theforces,transcribed 12 october 1893.jpart two: papers byj.w.brodie-innes10.some psychic memoriesa strong wave of interest seems to have set in recently concerning the possibility, or otherwise, of communication with those who have passed over, and i

uch talk of physical manifestations. i was neither a believer nor an unbeliever, i simply wanted to know. i wanted to see, as i said then 'things move about. i had seen maskelyne and cooke, and pepper's ghost, and other clever conjuring tricks. i understood from90thesorcerer and his apprenticemy studies in physics that there might be unknown forces, perfectly material and scientific, accidentally set in motion; and i knew the theories of discarnate entities, whether of the dead, or of non-human beings, who could produce physical results. but wishing to see for myself the manifestations produced, i gladly accepted an invitation to be present at amaterializing seance. this took place in a disused chapel somewhere in blooms255 bury; i forget the address, idon'tthink it exists now.thesitters w

re the ordinary phenomena that have been so often described, and need not be repeated. a curious point, however, was that none of us had the slightest feeling of having experienced anything uncanny or supernatural. in discussing it afterwards we were divided in opinion, whether it had been brilliant conjuring, or the manifestation of some strange unknown force which the medium somehow was able to set in motion, and to some extent control. either hypothesis was unlikely, because in either case the power would have been worth a fortune to the medium, and he would not have been dependent on the comparatively paltry fees he charged. but we could think of no other theory. since that time i have seen very little of physical manifesta255 tions, of the knocking, moving of furniture, and levitation

met. yet after all the difficulty may not be so great as at first appears, if we take the idea, held i believe by many spiritualists, that it is only for a measurable, and comparative255 ly short time after physical death on this plane, that the spirit remains in touch with this earth, and its former life on earth..and those left behind. after this(idon'tknow that any definite term has ever been set) it is taken away to higher,andmore distinctively spiritual, avocations on the astral plane,or'whatever plane it may inhabit, and only communicates with..those on the earth-plane on special occasions, and for special purposes.ifthen the analogy holds good, it would only bein!the first years of infancy that the incarnate spirit would remember its astral, prenatal life, its comrades, and its wor

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

illinois central railroad( obituary, p. 59. also in new york he lost his first wife, ellen, who died on 11 july 1857, and found his true vocation, for on march 9th, 1856, he was ordained a minister of the new church, by the rev. b. f barrett( obituary, p. 59. his relations with the church were, however, destined to be equivocal. there were irregularities surrounding his ordination and a committee set up by its governing body recommended that the motion to receive mr. beswick into the convention in the degree of his ordination ought not to prevail 13[13. this did not prevent his acting as a lay preachcr and fund-raiser for the new york church building. at the subsequent laying of the corner-stone, on 1 july 1858, beswick gave an address on the symbolism of the ceremony, in which his enthusi

the sacred cubit of the great pyramid and solomon s temple (strathroy, 1877. as a consequence he was invited, in 1878, to deliver a lecture to the american palestine exploration society on the ground plans of solomon s and herod s temples with the discovery of the exact sites. for this he prepared four large maps 7 by 4 feet each to illustrate the temples of solomon and herod. he also promised to set at rest all the disputed points now occupying the attention of modern scholars on this point. this he signally failed to do. instead he was accused of being a liar. in its report for 1879 the canada association of the new church noted that beswick had been charged with falsehood in stating that he had been in jerusalem and had made important discoveries there, while, in fact, he was all the ti

to beswick had been made early in 1872 although whether by longley or by col. mcleod moore is not clear resulting in the charter of 3 june, but there had been only ten petitioners whereas beswick insisted on twelve charter members each of whom was to pay him $20 (for the names, see the appendix. thus the grand lodge and temple of canada, with its headquarters at maitland, ontario, was not finally set up until 1873. the three principal officers, who retained their ranks ad vitam, were william james bury mcleod moore, m.w. supreme grand master: thomas douglas harington, r.w. supreme grand senior warden; and george canning longley, r.w. supreme grand junior warden. all three were active in almost every masonic degree that was worked in canada, but whether they were ever 26[26] memorandum to l

t. administering it from two centres manchester and london had always proven difficult, and members chafed over simple things, such as delays in obtaining both rituals and regalia (mackenzie was still hunting for suitable materials in august 1877. late in 1876 yarker had received from canada a drawing of the breast jewel (described in the fundamental constitutions as the central part a carbuncle, set and radiated with gold in the form of a sun, with the name of the deity upon the face of the carbuncle in hebrew letters in gold. above, from a bar, are the compasses, and the suspender has the name and rank of the wearer engraved. in america, suspended from the sun is a porchway approached by three steps of gold, a division in the center, the porch and division being formed of triangular drop

of the late supreme grand secretary. when he had obtained from her some 14 packets of constitutions, the warrents of pythagoras and hermes lodges, declairation books, a minute book, various seals and a press for their use, together with some loose papers the manuscript rituals of the rite did not come to him until he purchased them from mrs. mackenzie s second husband, george parratt, in 1908 he set about the business of revival. there was no immediate rush of new candidates but the balustres of the rite from 1887 to 1908 all show the presence of some, if not all, of the requisite officers in each of the lodges. while westcott busied himself in his new role as supreme grand secretary, yarker remained in overall charge and was still occasionally admitting candidates to egyptian lodge: his

GILBERT R A THE MASONIC CAREER OF A

pectus is a 4 pp. quarto sheet, written by waite although not so attributed. late bro. w. r. semken (supreme magus, 1956-69 of the societas rosicruciana in anglia, and his official correspondence with the independent great priory of helvetia. but, while these manuscript sources are crucial for an understanding of waite's life and masonic activities, his ideas and attitudes towards freemasonry are set out openly and clearly in his published work (see appendix b. the events of his early life are, however, obscure and difficult to establish in any detail- almost certainly because he wished to hide them. waite's early years and the prelude to freemasonry in waite's autobiography, shadows of life and thought,2[2] he states that 'the suppressio veri has been minimized so far as possible, while t

evi8[8, which he followed with a study of the rosicrucian manifestos, written as a corrective to the lunacies of hargrave jennings9[9. the translations from levi contained a few incidental references to masonry, but for his real history of the rosicrucians waite was obliged to consider the subject more carefully. he rejected the thesis of buhle that freemasonry was derived from rosicrucianism and set out the differences between the two brotherhoods 'originally an association for the diffusion of natural morality, it [freemasonry] is now simply a benefit society. the improvement of mankind and the encouragement of philanthropy were and are it s ostensible objects, and these also were the dream of the rosicrucian but, on the other, it has never aimed at a reformation in the arts and sciences

juggler dances '84[84. later he referred to the paper again 'of course i must not say what i think 82[82] letter from waite to shute, 22 november 1938 83[83] aqc 15 (1902, pp. 163-74. waite's comments are printed on pp. 170-2 84[84] diary, 3 october 1902 really- that it is an incoherent and slovenly paper i begin to see very clearly how much a real history of the templars is wanted in england to set matters right, so far as they can be set, once and for all. this is of course a scheme of my own doing for my seminal work on the secret doctrine of religious societies'85[85. waite's strictures on castle's paper were, of course, quite unjust but his diary entry is highly significant in that it reveals how his unpublished esoteric history of freemasonry was being transformed into the secret tr

ct of production- the most beautiful work which has ever been issued in any land or language on the masonic subject'86[86. but it was the contents not the covers that mattered 'as the mark restored to masonry the lost notion of christhood, so did the royal arch bring it back to trinitarian doctrine. these were convictions which lay behind my first contribution to masonic literature'87[87. it also set out in exhaustive detail his theory of the secret tradition and it was this that brought him a host of favourable reviews. the non-masonic press praised the book while not understanding it88[88, the occult press enthused over it, and the masonic press approved of it and commanded it to its readers. w. l. wilmshurst produced reviews in all three categories, for the bookman, the occult review an

st comments on earlier writers, with the question posed 'what particular advantage or abilities does bro. waite claim to possess which enable him to take a position superior to that of earlier writers (p. 172. songhurst concluded by criticizing the imaginary picture of ramsay in volume 2 and disputing waite's ascription of an alleged portrait of james anderson in volume 1 'can it be that it is so set down in ignorance, or is it to be understood as yet another deliberate flight into the realms of fantasy (p. 173. his views on the frontispiece to volume 1- which shows waite in the robes of imperator of the fellowship of the rosy cross- he refrained from printing. the second review reinforced the first. tuckett substantially enlarged the list of factual errors and condemned waite for his cont

GLOBAL FREEMASONRY

unt where this ruined temple had been located. this same location was where the dome of the rock (qubbet as-sakhrah) stood. the templars called themselves "poor soldiers" but within a short time they became very wealthy. christian pilgrims, coming from europe to palestine, were under the complete control of this order, and by whose money they became very rich. in addition, for the first time they set up a cheque and credit system, similar to that of a bank. according to the british authors, michael baigent and richard leigh, they established a kind of medieval capitalism, and led the way to modern banking through their interest-based transactions.5 it was the templars who were mainly responsible for the crusaders' at- global freemasonry dg the crusaders put to sword all those living in the

cottish royal order" mimar sinan, 1998, no.110, pp.18-19) rosslyn chapel at the present time and an example of its pagan symbols. according to their thesis, the templars underwent a great change while they were in jerusalem. in the place of christianity, they adopted other doctrines. at the root of this lies a secret that they discovered in the temple of solomon in jerusalem, whose ruins they had set out to investigate. the writers explain that the templars used their purported role as protectors of christian pilgrims visiting palestine as a pretense, but that their real aim was quite different: there is no evidence that these founding templars ever gave protection to pilgrims, but on the other hand we were soon to find that there is conclusive proof that they did conduct extensive excavat

examine more closely the historical events that we have now only briefly outlined. ff from the templars to ancient egypt fg -iithe inside story on the kabbalah xodus" is the title of the second book of the torah. this book describes how the israelites, under the leadership of moses, left egypt and escaped the tyranny of pharaoh. pharaoh made the israelites work as slaves and would not consent to set them free. but, when confronted by the miracles god performed through moses, and the disasters he inflicted on his people, pharaoh relented. and so, one night the israelites gathered en masse, and began their emigration from egypt. later, pharaoh attacked the israelites, but god saved them through a further miracle he performed through moses. but, it is in the qur'an that we find the most accu

st in all that has befallen us; for you have dealt faithfully, but we have done wickedly. neither our kings nor our princes, our priests nor our fathers, have kept your law, nor heeded your commandments and your testimonies, with which you testified against them. for they have not served you in their kingdom, or in the many good [things] that you gave them, or in the large and rich land which you set before them; nor did they turn from their wicked works (nehemiah 9: 2-4, 26-29, 31-35) this passage expresses the desire that a number of jews had in returning to their faith in god, but in the course of jewish history a different segment gradually gained strength, and came to dominate the jews and later thoroughly altered the religion itself. for this reason, in the torah and the other books

deceitful. but, before that, it will be useful to consider the views of masons on this subject. on the masons' internet site, the possibility of "morality without religion" is described in this way: what is human? where does he come from and where is he going. how does a person live? how does he have to live? religions try to answer these questions with the help of moral principles that they have set. however they relate their principles with metaphysical concepts like god, il humanism revisited heaven, hell, worship. and people have to find their principles of life without being involved in metaphysical problems, which they need to believe in without comprehending. freemasonry has been declaring these principles for centuries as freedom, equality, brotherhood, the love of working and peac

GNOSTIC CATECHISM

pectus is a 4 pp. quarto sheet, written by waite although not so attributed. late bro. w. r. semken (supreme magus, 1956-69 of the societas rosicruciana in anglia, and his official correspondence with the independent great priory of helvetia. but, while these manuscript sources are crucial for an understanding of waite's life and masonic activities, his ideas and attitudes towards freemasonry are set out openly and clearly in his published work (see appendix b. the events of his early life are, however, obscure and difficult to establish in any detail- almost certainly because he wished to hide them. waite's early years and the prelude to freemasonry in waite's autobiography, shadows of life and thought,2[2] he states that 'the suppressio veri has been minimized so far as possible, while t

evi8[8, which he followed with a study of the rosicrucian manifestos, written as a corrective to the lunacies of hargrave jennings9[9. the translations from levi contained a few incidental references to masonry, but for his real history of the rosicrucians waite was obliged to consider the subject more carefully. he rejected the thesis of buhle that freemasonry was derived from rosicrucianism and set out the differences between the two brotherhoods 'originally an association for the diffusion of natural morality, it [freemasonry] is now simply a benefit society. the improvement of mankind and the encouragement of philanthropy were and are it s ostensible objects, and these also were the dream of the rosicrucian but, on the other, it has never aimed at a reformation in the arts and sciences

juggler dances '84[84. later he referred to the paper again 'of course i must not say what i think 82[82] letter from waite to shute, 22 november 1938 83[83] aqc 15 (1902, pp. 163-74. waite's comments are printed on pp. 170-2 84[84] diary, 3 october 1902 really- that it is an incoherent and slovenly paper i begin to see very clearly how much a real history of the templars is wanted in england to set matters right, so far as they can be set, once and for all. this is of course a scheme of my own doing for my seminal work on the secret doctrine of religious societies'85[85. waite's strictures on castle's paper were, of course, quite unjust but his diary entry is highly significant in that it reveals how his unpublished esoteric history of freemasonry was being transformed into the secret tr

ct of production- the most beautiful work which has ever been issued in any land or language on the masonic subject'86[86. but it was the contents not the covers that mattered 'as the mark restored to masonry the lost notion of christhood, so did the royal arch bring it back to trinitarian doctrine. these were convictions which lay behind my first contribution to masonic literature'87[87. it also set out in exhaustive detail his theory of the secret tradition and it was this that brought him a host of favourable reviews. the non-masonic press praised the book while not understanding it88[88, the occult press enthused over it, and the masonic press approved of it and commanded it to its readers. w. l. wilmshurst produced reviews in all three categories, for the bookman, the occult review an

st comments on earlier writers, with the question posed 'what particular advantage or abilities does bro. waite claim to possess which enable him to take a position superior to that of earlier writers (p. 172. songhurst concluded by criticizing the imaginary picture of ramsay in volume 2 and disputing waite's ascription of an alleged portrait of james anderson in volume 1 'can it be that it is so set down in ignorance, or is it to be understood as yet another deliberate flight into the realms of fantasy (p. 173. his views on the frontispiece to volume 1- which shows waite in the robes of imperator of the fellowship of the rosy cross- he refrained from printing. the second review reinforced the first. tuckett substantially enlarged the list of factual errors and condemned waite for his cont

GNOSTIC HANDBOOK

the openings of the gates: in the city she uttereth her words, saying, how long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? turn you at my reproof: behold, i will pour out my spirit unto you, i will make known my words unto you. because i have called, and ye refused; i have stretched out my hand, and no man regarded; but ye have set at naught all my counsel, and would none of my reproof: i when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. then shall they call upon me, but i will not answer; they shall seek me early, but they shall not find me: for that they hated knowledge, and did not choose the fear of the lord:they would none of my counsel: they

e shall they eat of the fruit of their own way, and be filled with their own devices. for the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. but whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil. the lord possessed me in the beginning of his way, before his works of old..when he prepared the heavens, i was there: when he set a compass upon the face of the depth: when he established the clouds above: when he strengthened the fountains of the deep: when he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the the gnostic handbook page 31 foundations of the earth: then i was by him, as one brought up with him: and i was daily his delight, rejoicing always before him. prove

in the bible these soulless beings are referred to throughout as the wicked for they have seen to it that all more specific descriptions of their race have been removed- lest mankind discover them and rise in righteous indignation against their overlords. and thus the death of john the baptist and that of jesus the christ were brought about by the counterfeit race who for thousands of years have set brother against brother, race against race and have caused the children of god to blame one another for the murder of the saints. today, as always, they occupy positions of authority and financial power. they have gained control of the destiny of empires and they seek ever to thwart the purposes of god. the injudicious use of taxation exerted by their direction has placed an unconscionable yok

oma- static) and the fields forged by the watchers (dialectic) yet created ultimately through ignorance. the gnostic concept of time the concept of progress or the lineal development of history is primarily a nineteenth century invention. while it may have first appeared with the renaissance and humanist philosophy, it was the industrialisation of the west and the advent of darwinian which really set the ball rolling. progress as a philosophy has become so deeply ingrained in both the sciences and arts that that any modern study within both fields accepts as a foundation a belief in evolutionism (both physical and cultural. the traditional view of history is at variance with this approach, it is inevitably cyclic and emphasises the ebbs and flows of culture. while the cycle may return to i

e great seat. this design was later adapted into what became the israelite sanctuary and kings solomon s temple. in general, the egyptian temple was surrounded by a massive wall of mud-brick. this wall isolated the temple from it surroundings, which symbolically represented the forces of chaos. metaphorically the mud resulted from the union of heaven and earth. the brick wall itself was therefore set in wavy courses to symbolize the primeval waters, representing the first stage of creation. the exterior walls of the temple resembled a fortress, so as to defend it against all forms of evil. the temple was entered through two pylons, beyond which lay an open court. this court sometimes had colonnades along the sides and an altar in the middle. next, along the temple-axis came the hypostyle

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ommon foundation and come to the realisation that the problem is one of religious or symbolic language rather than truth. when we are teaching children about mathematics, we may discuss apples and orange, trees and coins, however, as adults we enter into the world of algebra and equations. nobody really considers these two different approaches to be in conflict, we simply realise that a different set of metaphors are being used to explain the same essential truth. in the gnostic tradition the same is undoubtedly true. whether, for example, we speak of an error arising in the divine mind, an opposite appearing as a reflection of the logos or of satan being expelled from heaven, we are simply using different metaphors for the same cosmic event. it seems that many twentieth-century religious

f wisdom nor with false personalities. as the adept confronts the hga he is transformed, the mind is flooded with light and becomes a new mind. while the animal cannot be so transformed, if it was we would surely die since matter cannot fully contain the force of spirit, the adept, at least, will become a more suitable scribe. as the mind is transmutated and communicates with the hga the stage is set for a further transformation. this second stage is known as the knowledge and conversation of the holy guardian angel. the third stage: union, the new man union with the hga is the most dangerous of operations, unless the mind has been properly prepared the energy that it invokes will destroy it. since the light core comes from the static kingdom it cannot fully exist in the lower world, and h

kingdom, to allow this imagery to degenerate into nature worship or the idolisation of family is a great aberration. it must always be remembered that the sun being the gateway to the lower world also transmits the forces of the demiurge. the solar sphere can destroy as well as heal, corrupt as well as make whole. this tradition is embodied in many early myths and legends. for example, horus and set of ancient egypt, the twins of the sun, where horus is the power and glory of the solar sphere, and yet hidden within his breast is set, the fallen and dark one. in nature this can also be readily discerned, the sun can create deserts, as well as sustain the beauty of the forest- the sun burns just as quick as its causes growth. fig 34 setting sun (sophia) sun at midday: mithra/christ rising s

yet on the spiritual path this cannot be so, the mind is a good scribe but a bad master, the emotions and the body are excellent followers but rotten leaders. the new self which is awakening must take gnostic theurgy page 136 control of the body("put your house in order, and a restored mind and emotions will take their rightful place beneath it. in the life of the gnostic there should be a simple set of principles. study should come first- study the scriptures, the gnostic texts and the restored gnostic keys. secular thinking and belief come second! logic and belief must be based on a firm foundation, the foundation of self and the lord of wisdom. thirdly, and definitely only thirdly, comes the body and the emotions. sure, look after the body, but do so with care! just because you wake up

the market describing the process of keeping a spiritual diary, it is important to stress its value and discuss some ways in which it can be used. dream work probably one of the more practical uses of your diary is for dream analysis. it is a good idea to keep your diary by your bed and record your dreams each night. if you find you are having a particularly difficult time in your spiritual life, set an alarm clock for early in the morning (3 or 4 am) and record your dreams when you awake. dreams are the unconscious way of communicating with the conscious mind, use them to your advantage. when it comes to interpreting your dreams there are no quick answers. meditating on your dreams can help, as can reading available dream interpretation books, though the quick dream interpretation cook-bo

GOETIA LUCIFERIAN

eker shall be transformed in new shadow to the presence of the emerald light. i charge thee with guarding this book by the dreams of those unwilling to grow and become in the light of the serpent-angel. by air and dream we enter the circle 4 5 the preliminary definition of magick& black magick it is significant to explain the definitions within the context of this book, to not only in some manner set the foundation but also the suggestion of a successful application of this grimoire. this book is not meant for the individual to develop profane behavior, antisocial actions nor abhorrent philosophy which may be defined as not-healthy for the self. the essence of this book is exploring the luciferian foundations of human evolution, the next step in our spiritual and philosophical ideologies

u seek to command, be it angelic or demonic. black witchcraft is working with averse or black forces which are translated as shadow aspects of the sorcerers psyche. these shadows of the self are essential to our own selfdevelopment and becoming as individuals. it requires that the witch be well disciplined and also well balanced, save from the gates of failure and madness. to look into the eye of set and lilith-hecate or even ahriman is to face off forces which would devour any not prepared to become bearers of the black flame, a luciferian spirit themselves. once this pact is made, when the sigillium diaboli is upon the mind, spirit and body, then there is no turning back only the ascension of the spirit as beyond the mortal clay. 6 in the modern world of magicians, sathan is our initiato

on of the sea. leviathan is the daemon of immortality and initiation, that the beast and scarlet whore moves through to arise from the oceans as the beast 666, the solar spirit of manifestation and creativity) satan south (from the root shtn, meaning adversary. satan is the name associated with azazel the fire djinn, who is also lucifer and samael. the goat with one thousand names by form. satan= set-an, the ancient egyptian god of darkness, chaos and isolation) satan is the adversary, whose symbol can be viewed as a forked stave which rises in the noon-tide sun. belial north (from bliol, a wicked one. belial is the spirit of the earth, created second after lucifer/azazel as a powerful angel. belial is a powerful daemonic and angelick spirit and initiator, and is associated with both the i

iated with azrael, the angel of death or the egyptian anubis, the god of the dead. azael represents the west and the realm of twilight) azazel south (associated with the element fire, as azazel is the fire djinn of islamic sufism. in hebrew azazel is the scape goat, associated with the root oz, meaning goat and devil, sexual force) mahazael north (associated with earth, being cain or the egyptian set as the lord of the earth in typhonian lore. mahazael comes from the root mhzal, meaning to consume and devour and is associated with amaimon, a grand daemon) 11 the rite of the coiling dragon (leviathan, the crooked serpent) the darokin walk of the coiling dragon is the averse trance-way of the adversary, thus the initiate becomes as the image and essence of shaitan through the invocation of t

rough rebellion. the body of light may be developed by meditation, yoga and other acts that you may visualize a white or fiery essence which rises from your flesh; it is a beautiful brilliance of white light, the luciferian spirit from the sun. some will this light to change into a purple brilliance or blackened flame within the center, from which an eye arises. the eye would represent the eye of set/shaitan, the adversary and immortal genius of self. the azal ucel ritual and the rite of the adversary is a tool which is aimed at willed practice to achieve contact with this higher self. it is used to also clear the mind and focus the self on the work of which you will undertake. 14 the body of light is brought forth not through dreaming, but the waking plane/conscious mind. find a comfortab

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

ser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental air principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the theoricus grafothe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp, were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, we have adapted this lesser invoking pentagram ritual as an introduction ritual to the elemental earth principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the zelator grade. relax and perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the b

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

er banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental fire principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 8:05 am as one is i

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

r banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental water principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the practicus gra fthe lesser ritual of the hexagram after learning to banish the elements, which is the purpose of the lbrp, one should lea

GOLDEN DAWN RITUALS ENOCHALL

ire tablet. nscz: subservient angel of air angle of air tablet. ntnp: subservient angel of fire angle of air tablet. nuam: continuance (cf. miam. nvss: subservient angel of water angle of water tablet. nxpc: subservient angel of fire angle of water tablet. o: five/ be. o i: that is. o micaolz: be mighty. o q: but. o qua: but (not often used. o rua: but (not often used. o thil: the seats or i have set. oabm: subservient angel of earth angle of air tablet. oac: cacodemon of earth angle of air tablet. oacnr: angel, also known as oanr. oado: weave. oadriax: lower heavens (cf. madriax. oai: amongst. also see aaf, aai, aao, eai. oal: cacodemon of water angle of earth tablet. 42 oalco: aabco, divine name. oali/ oall: place/ i have placed (cf. aala. oanio: moment. oanr: angel, companion of roan. a

runken. orsca: building/ buildings. orscor: dryness. orth: or/ enochian letter representing f. orxa: subservient angel of earth angle of earth tablet. os londoh: twelve kingdoms. os: twelve. osa: cacodemon of fire angle of water tablet. osci: subservient angel of air angle of fire tablet. osf: discord. ost: cacodemon of air angle of fire tablet. ota: acodemon of air angle of fire tablet. otahila: set/ i have set/ seat/ seats (cf. thil. othil: i have set/ seat (v/ set (v. othil rit: seat of mercy. otn: cacodemon of fire angle of air tablet. otoc: subservient angel of air angle of water tablet. otoi: subservient angel of fire angle of air tablet, also known as otroi. otroi: angel, also known as otoi. ottt: subservient angel of air angle of air tablet. 47 oua: cacodemon of fire angle of water

GOLDEN DAWN RITUALS F

o r 2 even after you have carved, cut, and painted your rose cross lamen, it is still incomplete until it is empowered, consecrated and charged by the following ritual. it is a well known axiom that "practice makes perfect" one of the secrets of a true adept is that he or she does not just consecrate and empower his magical implements once, but rather several times. some adepts have been known to set an anniversary date and such as once a year, for example, on the solstice, to reconsecrate and re-empower their tools. others have been known to empower and reconsecrate their tools up to a hundred times and even more. it only makes sense that the more you empower a tool, the more effective it will be for you in your magical workings. the adept should have an altar that is draped in black. upo

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

altar. the adept, holding the black band of the lotus wand, goes to the northeast portion of the temple and says "hekas, hekas, este bebeloi" the adept will then circumambulate back to behind the altar in the center of the temple. step 2 perform the l.b.r.p. step 3 perform the b.r.h. at the conclusion of the b.r.h, the adept should place his lotus wand on the altar. 3 note: when the lotus wand is set on the altar, the lotus should always be facing east. if the adept is working in a confined space, he may then place it in a holder which is upon his body or set it along this side of the altar. step 4 let the adept pick up the second nchalice which is in the north. beginning in the north, consecrate the four quarters with the element of n. this may be accomplished by sprinkling nfrom the left

GOLDEN DAWN RITUALS G

opening may be utilized once. should the adept decide to consecrate each tool on a separate day in accordance with its elemental nature, then the adept must repeat the entire opening and closing. please note that if you are utilizing one of the several books on the golden dawn, the names utilized on the tablets may be different. we used the revised version of lapr. this, in fact, was the correct set of tablets used by s.l. macgregor mathers of the golden dawn. it was only later that the stella matutina altered the tablet letter construction with multiple letters. so therefore, the names in this lesson will not match some of the public work. general opening step 1 let the adept hold the lotus wand by the black portion, move to the northeast section of the temple and vibrate "hekas, hekas

GOLDEN DAWN RITUALS K

gives the x sign "the sign of osiris risen (all together with the saluting sign and bowed head) all "lvx, lux, the light of the cross" 10 (all quit the vault and return to previous places) chief adept "in the grand word yehashuah, by the keyword i.n.r.i, and through the concealed word lvx, i have opened the vault of the adepti (all give lvx signs) second adept "let the cross of the obligation be set in its place" second adept "it is written 'whosoever shall be great among you shall be your minister, and whosoever of you will be the chiefest, shall be the servant of all' i therefore, on behalf of the second order, do require of you to divest yourself of your robes and insignia as a chief adept, to clothe yourself with the black robe of mourning, and to put the chain of humility about your

ed you to offer yourself unto the high powers as surety for the order (chief adept re-clothes, assisted by fourth and fifth adepts. three adepts enter the vault, roll the altar aside, open the lid of pastos, and put book "t" upon the table. chief adept steps into the pastos, and stands facing the door. the three adepts join wands and cruces) chief adept "i invoke thee hru, the great angel who art set over the operations of this secret wisdom, to strengthen and establish this order in its search for the mysteries of the divine light. increase the spiritual perception of the members and enable them to rise beyond that lower self-hood which is nothing, unto that highest self-hood which is in god the vast one (the three adepts disjoin their wands and lower them into the pastos, joining them to

rcular altar is placed on top. all resume positions as in the opening of the vault) closing chief adept/ second adept/ chief adept/ second adept/ third adept/ 14 chief adept "avete fraters et sorors" second adept "rosea rubea" third adept "et aurea crucis" chief adept "very honored fraters and sorors, assist me to close the vault of the adepti. associate adeptus minor, how many princes did darius set over his kingdom" third adept "it is written in the book of daniel that they were one hundred and twenty" chief adept "mighty adeptus major, how is that number found" second adept "by the continual multiplication of the first five numbers of the decimal scale" chief adept "post centum viginti annos patebo. thus, i have closed the vault of the adepti in the mystic mountain of abiegnus" third ad

GOLDEN DAWN RITUALS T

micma iehusoz ca-cacom od do-o-a-in noar yourselves. behold his mercies flourish and his name is become mica-olz a-ai-om casarmg gohia zacar vniglag od mighty amongst us, in whom we say: move, descend and im-va-mar pugo plapli ananael qa-a-an. apply yourselves unto us, as unto the partakers of the secret wisdom of your creation. exarp, m 9 the fourth key othil lusdi babage od dorpha gohol i have set my feet in the south and have looked about me saying: g-chis-ge avavago cormp p d are not the thunders of increase numbered thirty-three ds sonf vi-vi-iv casarmi oali which reign in the second angle? under whom i have placed mapm sobam ag cormpo crp l nine six three nine whom none hath yet numbered but one: casarmg cro-od-zi chis od vgeg in whom the second beginning of things are and wax stron

GOLDEN DAWN RITUALS T3

an micma iehusoz ca-cacom od do-o-a-in noar yourselves. behold his mercies flourish and his name is become mica-olz a-ai-om casarmg gohia zacar vniglag od mighty amongst us, in whom we say: move, descend and im-va-mar pugo plapli ananael qa-a-an. apply yourselves unto us, as unto the partakers of the secret wisdom of your creation. exarp, m the fourth key othil lusdi babage od dorpha gohol i have set my feet in the south and have looked about me saying: g-chis-ge avavago cormp p d are not the thunders of increase numbered thirty-three 9 ds sonf vi-vi-iv casarmi oali which reign in the second angle? under whom i have placed mapm sobam ag cormpo crp l nine six three nine whom none hath yet numbered but one: casarmg cro-od-zi chis od vgeg in whom the second beginning of things are and wax str

GOLDEN DAWN RITUALS U4

to the desired place as in the previous method. this, however, is not easy to be done by any but the practiced operator. commentary on traveling in the spirit vision g.h. frater p.c.a. the first method explained in the paper by g.h. frater d.d.c.f. is the most common method. it is very effective when the adept has a specific location. this location may be pinpointed through the use of a specific set of names, color, and sigil. the sigil is the most effective. for the novice adept it may be more appropriate to utilize the sigil in black and white as it will tend to be less tiring to the adept. the flashing colors are most effective in that it attracts the spiritual essence, but it can become more fatiguing. this is especially true with skrying or clairvoyance. the second method mentioned i

GOLDEN DAWN RITUALS VENUSZAM16

ngth o concealer, and fallen are the powers wherein ye have trusted. shaken are your fenced cities to their unseen foundations. he shall hide me under the shadow of his wings. his truth shall be forever more in the name of this creature of talismans because i have called upon the most high. i shall tread upon the lion and adder. the young lion and dragon shall i trample under foot because he hath set his love upon me. he will set me upon high, for i am he even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may come in" step 30 make over the talisman the sign of the rending of the veil, and say "let the white brilliance of the divine spirit descend upon this creature of talismans, to fill it with the glory of thy majesty that forev

GOLDEN DAWN RITUALS Z1

ng youth that comes round his face on the right side. he wears the double crown of red and white. his collar is yellow and blue. his waist cloth is yellow and blue with a mauve girdle, whence depends a lion s tail. his lotus has leaves alternately in blue and yellow, and rests on a pavement of mauve and orange. he has no insignia. his left forefinger is on his lips. ommoo-szathan typhon, apophis, set: the evil persona is a composite figure of the powers arising from the tplq. it rises from the base of the altar standing east of the altar facing west, in the sign of typhon. he is black, and has an animal, somewhat lizard-like, head, a black body, a tail, and he stands on black. his nemyss is of olive green decorated with russet; his collar of russet and citrine. he has a white apron and a w

GOLDEN DAWN RITUALS Z2

le around him, saying, in the name of the lord of the universe, etc, i conjure thee, o shroud of darkness and of mystery, that thou encirclest me so that i may become invisible, so that seeing me, men see me not, neither understand, but that they may see the thing that they see not, and comprehend not the thing that they behold! so mote it be. k. now, move to the north, face east, and say, i have set my feet in the north and have said, i will shroud myself in mystery and concealment. then, repeat the oration, the voice of my higher soul, etc, and then command the mystic circumambulation. l. move around as usual to the south, halt formulating thyself as shrouded in darkness, on the right hand the pillar of o, and on the left the pillar of cloud, but reaching from darkness to the glory of th

ry for his instruction and comprehension. v. he consults it in any matter he may have especially sought for guidance from the beyond. w. lastly, let the aspirant endeavor to formulate a link between the glory and his self-hood, and let him renew his obligation of purity of mind before it, avoiding in this any tendency to fanaticism or spiritual pride (let the adept remember that this process here set forth is on no account to be applied to endeavoring to come in contact with the higher soul of another. thus, he will assuredly be led into error, hallucination, or even madness) 16 w divination a. the form of divination. b. the diviner. c. the forces acting in the divination. d. the subject of the divination. e. the preparation of all things necessary and the right understanding of the proces

bath. it is now to undergo another magical ceremony. m. now, place the curcurbite to the west of the altar, holding the lotus by the black end, perform a magical invocation of the 2 in her decrease and of q the curcurbite is then to be exposed to the moonlight (she being in her decrease) for nine consecutive nights, commencing at full 1. the alembic head is then to be fitted on. n. repeat process set forth in section l. 19 o. the curcubite is to be placed to the east of the altar, and the alchemist performs an invocation of the 4 in her increase, and of p (holding the lotus wand by the white end) to act upon the matter. the curcurbite is now to be exposed for nine consecutive nights (ending with the full 1) to the 4 s rays) in this, as in all similar exposures, it matters not if such night

performs an invocation of the 4 in her increase, and of p (holding the lotus wand by the white end) to act upon the matter. the curcurbite is now to be exposed for nine consecutive nights (ending with the full 1) to the 4 s rays) in this, as in all similar exposures, it matters not if such nights be overclouded so long as the vessel be placed in such a position the direct rays) n. repeat process set forth in section l. p. the curcurbite is again to be placed on the white triangle upon the altar. the alchemist performs an invocation of the forces of the a to act in the curcurbite. it is then to be exposed to the rays of the a for twelve hours each day from 8:30 a.m. to 8:30 p.m (this should be done preferably when the a is strongly posited in the zodiac, but it can be done at some other ti

distill first in balneum mariae, then in balneum arenae till what time the mixture be all distilled over. s. now, let the alchemist take the fluid of the distillate, and let him perform over it an invocation of the forces of b to act in the clear fluid so as to formulate therein the, even the b of the philosophers (the residuum or the dead 20 head is not to be worked with at present, but is to be set apart for future use) after the invocation of the, a certain brilliance should manifest itself in the whole fluid, that is to say, it should not only be clear, but also brilliant and flashing. now expose it in a hermetic receiver for seven days to the light of the a; at the end of which time there should be distinct flashes of light therein (or a philosophic egg may be used; but the receiver o

GOLDEN DAWN RITUALS Z3

he mysteries is now, as it were, divided. in other words, his neschamah is directed to the contemplation of his higher self which is attracted by the hegemon. his natural body is bound and blinded, his jwr is threatened by the simulacrum of the evil persona attracted by omoo-szathan, and a species of shadow of himself is thrown forward to the place of the pillars, where the scales of judgment are set. at the same time that the first consecration establishes a semblance of the pillars to his right and left, it also has drawn forth from him a semblance of himself to the place vacated by the hegemon between the pillars. here then stands the shadow of the candidate while the scales of the balance oscillate unseen. unseen also and colossal, there is imaged before him tho-oth, as wrffm, in the s

GOLDEN DAWN RITUALS ZAM10

and the power of alga. oh thou divine babe in the egg of blue, lord of defense and silence, thou bearest the rose and cross of life and light! thee, thee i invoke for my exaltation to that light. oh ye divine one who is the hope of man's immortality, come unto me and aid me. behold! he is in me and i in him. mine is the lotus, as i rise as hoorpokratist from the firmament of waters. my throne is set on high. my light is as that of ra in the firmament of nu. i am the center and the shrine, the silence and the eternal light of the godhead. beneath my feet they rage in dumb impotence. for i am hoorpokratist, the lotus-throned lord of silence. were i to say, come up upon the mountains, the celestial waters would flow at my word, and the celestial fires would surge forth in torrents of fierce

nd by the aspiration of thine own higher soul, o shroud of darkness and of mystery, i conjure thee, that thou encirclest me, so that i may become invisible. so that seeing me, men may see me not, nor understand, but that they may see the thing that they see not, and comprehend not the thing that they behold. as it is desired, so shall it be" 8 step 17 pass to the north, and face east. say "i have set my feet in the north, and have said 'i will shroud myself in mystery and concealment' the voice of my higher self said unto me 'let me enter the path of darkness, peradventure, thus, may i attain the light. i am the only being in an abyss of darkness; from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of darkness answered unto my soul 'i am he that f

GOLDEN DAWN RITUALS ZAM11

blessed be he" step 5 standing in the east facing west, expand your aura and create an animated shell of yourself from your own nephesch through your ruach. vibrate your power name (motto) into the creation of this form. step out of it and then go to the altar in the west facing east and look at yourself. 4 invocation of hru "i invoke thee by the divine name of iao, thou great angel hru, who art set over the operations of secret wisdom as the sphinx is set over the land of egypt. strengthen and establish very honored frater/soror_ in his search for divine light. build and strengthen his will and neschamah to aid him in the accomplishment of his true will and the great work. touch him/her now with thy angelic hands so that he may be enabled to rise beyond that lower selfhood which generate

GOLDEN DAWN RITUALS ZAM12

rist r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 (note: this should be preferably performed between four to five adepts. otherwise it may be performed entirely by one adept) opening by watchtower (after the watchtower, the four elements are brought to the center altar (one adept each brings forth one of the elements "behold, the holy symbol of (name of element (this is said while they set it on top of the altar) chief adept "for osiris onnophris, who found perfect before the gods hath said (point toward the altar 'these are the elements of my body, perfected through suffering, and glorified through trial. for the scent of the dying rose is as the repressed sigh of my suffering (lifts up the rose on high (first adept rings the bell during iao) all "iao" chief adept "the light of

GOLDEN DAWN RITUALS ZAM14

referred, or to be in contemplation, or to be at peace, or to achieve the labor and heroism of incarnation on this planet or another, or in any star, or aught else, unto_(his/her name_ may there be granted the accomplishment of his/her true will" step 9 go to the altar, and visualize the deceased at the east facing west. step 10 "i invoke thee by the divine name iao, thou great angel hru, who art set over the operations of this secret wisdom. strengthen and establish_(his/her name_ in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest self-hood which is the clear light of the spirit" step 11 go to the east

GOLDEN DAWN RITUALS ZAM15

p 16 take up the new sword, and with it, perform the lesser invoking ritual of the hexagram of f, and also perform the supreme invoking hexagram of f, repeating "atyrara" and "rwbg \yhla" lay down the sword. step 17 with the cup, purify the chamber as before. step 18 with the incense, purify as before. 6 step 19 perform the reverse circumambulation three times and say "in the name of hwchy, i now set free all spirits that may have been imprisoned by this ceremony" step 20 perform with the sword the lesser banishing ritual of the hexagram. step 21 perform the lesser banishing ritual of the pentagram. step 22 conclude with the qabalistic prayer. step 23 wrap up the sword with white silk or linen. henceforth, no one else may touch it. rwbg \yhla lamk \yprc 7 rwbg \yhla \yprc lamk 8 lamz \ydm

GOLDEN DAWN RITUALS ZAM16

ers wherein ye have trusted. shaken are your fenced cities to their unseen foundations. he shall hide me under the shadow of his wings. his truth shall be forever more in the name of this creature of talismans because i have called upon the most high, even amoun have i called my habitation. i shall tread upon the lion and adder. the young lion and dragon shall i trample under foot because he hath set his love upon me. he will set me upon high, for i am he even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may come in" step 30 make over the talisman the sign of the rending of the veil, and say "let the white brilliance of the divine spirit descend upon this creature of talismans, to fill it with the glory of thy majesty that forev

GOLDEN DAWN RITUALS ZAM17

nfess publicly by these presents, to the honour of god, that what secret soever we have learned out of the book m, although before our eyes we behold the image and pattern of all the world, yet are there not shewn unto us our misfortunes, nor hour of death, the which is known only to god himself, who thereby would have us keep in continual readiness. but hereof more in our confession, where we do set down thirty-seven reasons wherefore we now do make known our fraternity, and proffer such high mysteries freely, without constraint or reward. also we do promise more gold than both the indies can bring to the king of spain, for europe is with child, and shall bring forth a strong child, who shall stand in need of a great godfather's gift. after the death of i.o, brother r.c. rested not, but

en of like wisdom as the first, and if they were admitted to all things. it shall be declared hereafter to the gentle reader not only what we have heard of the burial of brother r.c, but also it shall be made manifest publicly, by the foresight, 7 sufferance, and commandment of god, whom we most faithfully obey, that if we shall be answered discreetly and christian-like, we will not be ashamed to set forth publicly in print our names and surnames, our meetings, or anything else that may be required at our hands. now, the true and fundamental relation of the finding out of the high-illuminated man of god, fra. c.r.c, is this: after that a. in gallia narbonensi was deceased, there succeeded in his place our loving brother n.n. this man, after he had repaired unto us to take the solemn oath o

part you shall understand no more at this time but that it was divided according to the seven sides in the triangle which was in the bright center; but what therein is contained you (that are desirous of our society) shall, god willing, behold the same with your own eyes. every side or wall is parted into ten squares, every one with their several figures and sentences, as they are truly shewn and set forth concentratum here in our book. the bottom again is parted in the triangle, but because therein is described the power and rule of the inferior governors, we leave to manifest the same, for fear of the abuse by the evil and ungodly world. but those that are provided and stored with the heavenly antidote, do without fear or hurt, tread on and bruise the head of the old and evil serpent, wh

e yet known and praised among very old folks; so might perhaps our gaza be enlarged, or, at least, be better cleared. concerning minutum mundum, we found it kept in another little altar, truly more finer than can be imagined by any understanding man, but we will leave him undescribed until we shall be truly answered upon this our true-hearted fama. so we have covered it again with the plates, and set the altar thereon, shut the door and made it sure with all our seals. moreover, by instruction, and command of our rota, there are come to sight some books, among which is contained m (which were made instead of household care by the praiseworthy m.p. finally, we departed one from the other, and left the natural heirs in possession of our jewels. and so we do expect the answer and judgment of

nisi quantum aurum, for unto him the whole nature is detected; he doth not rejoice that he can make gold, and that, as saith christ, the devils are obedient unto him, but is glad that he seeth the heavens open, the angels of god ascending and descending, and his name written in the book of life (in den boecke des levens. also we testify that, under the name of chymia, many books and pictures are set forth in contumeliam gloriae dei, as we will name them in their due season, and will give to the pure-hearted a catalogue or register of them. we pray all learned men to take heed of this kind of books, for the enemy never resteth, but soweth his weeds till a strong one doth root them out. so, according to the will and meaning of fra. c.r.c, we his brethren request again all the learned in eur

GOLDEN DAWN RITUALS ZAM18

ne hour. and unto (state earthly name, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will" purify and consecrate the shells with n and o. step 9 walk the shell to the east so that it is facing west. leave it there and return to behind the altar faced east "i invoke thee by the divine name iao, thou great angel hru, who art set over the operations of this secret wisdom. strengthen and establish (state earthly name) in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus, he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest self-hood which is the clear light of the spirit" step 10 go to t

GOLDEN DAWN RITUALS ZAM19

y, nor of any attempt against the commonwealth, we hereby do condemn the east and the west for their blasphemies against our lord jesus christ, and offer to the chief head of the roman empire our prayers, secrets, and great treasures of gold. yet we have thought good for the sake of the learned to add somewhat more to this, and make a better explanation, if there be anything too deep, hidden, and set down over dark, in the fama, or for certain reasons altogether omitted, whereby we hope the learned will be more addicted unto us, and easier to approve our counsel. chapter ii concerning the amendment of philosophy, we have (as much as at this present is needful) declared that the same is altogether weak and faulty; nay, whilst many (i know not how) allege that she is sound and strong, to us

y, but by the rule and pattern of our revelations. a thousand times the unworthy may clamor, a thousand times present themselves, yet god hath commanded our ears that clouds that unto us, his servants, no violence can be done; wherefore now no longer are we beheld by human eyes unless they have received strength borrowed from the eagle. for the rest, it hath been necessary that the fama should be set forth in everyone's mother tongue, lest those should be defrauded of the knowledge thereof, whom (although they be unlearned) god hath not excluded from the happiness of this fraternity, which is divided into degrees; as those which dwell at damcar, who have a far different political order from the other arabians; for there do govern only understanding men, who, by the king's permission, make

rned) god hath not excluded from the happiness of this fraternity, which is divided into degrees; as those which dwell at damcar, who have a far different political order from the other arabians; for there do govern only understanding men, who, by the king's permission, make particular laws, according to which example the government shall also be instituted in europe (according to the description set down by our christianly father, when that shall come to pass which must precede, when our trumpet shall resound with full voice and with no prevarications of meaning, when, namely, those things of which a few now whisper and darken with enigmas, shall openly fill the earth, even as after many secret chaffings of pious people against the people's tyranny, and after timid reproof, he with great

seth it, more blessed is he who reads it, most blessed of all is he who truly understandeth it, while he is most like to god who both understands and obeys it. chapter xi now, whatsoever hath been said in the fama, through hatred of impostors, against the transmutation of metals and the supreme medicine of the world, we desire to be so understood, that this so great gift of god we do in no manner set at naught, but as it bringeth not always with it the knowledge of nature, while this knowledge bringeth forth both that and an infinite number of other natural miracles, it is right that we be rather earnest to attain to the knowledge of philosophy, nor tempt excellent wits to the tincture of metals sooner than to the observation of nature. he must need be insatiable to whom neither poverty, d

GOLDEN DAWN RITUALS ZAM2

l the sepher yetzirah gives us a deeper and more profound meaning for inward meditation by assigning the astrology to the keyword: i.n.r.i. hebrew astrology i y f n n h r r a i y f! f is the pure virginal state of nature. this sign relates unto the great goddess isis! h is the sign of death and regeneration. it is also a sign of energy in that ?ruleth. this sign relates to apophis, the greek for set, the slayer of osiris! 0 is the sign of life and light. it is the great life and light giver to the earth. it is, most importantly, the sign of resurrection; for the sun sets in the winter and rises to begin anew in a (vernal equinox. this sign relates to osiris, the glorified one, hwchy! f, it is after resurrection that all is refreshed and returned back unto f, the virginal state. 3 this bri

GOLDEN DAWN RITUALS ZAM20

y only hope of attainment to the eternal glory" step 17 place aside the astral lotus wand. return into the physical body, place sword on neck, and say "so help me, the lord of the universe and my higher soul" step 18 rise, holding the sword in the right hand with both arms raised on high. contemplate with imagination, and aspire unto the ideal and say "i invoke thee, hru, thou great angel who art set over the operations of this secret wisdom. strengthen and establish me in my search for the mysteries of the divine light. increase my spiritual perception and assist me to rise 8 beyond that lower selfhood which is nothing unto the highest selfhood which is in god the vast one" step 19 pass to the north. project the astral form to the throne of the hierophant in the east, and facing your body

is as the suppressed sigh of my suffering, and the flame red fire as the strength of mine undaunted will. the cup of wine is as the pouring forth of the blood of my heart, sacrificed unto regeneration, unto the new life, and the bread and salt is as the foundation of my body which i destroy that it may be renewed" step 33 take elements astrally, then say "in the name of hwchy the redeemer, i now set free any spirits that may have been imprisoned by this ceremony" step 34 conclude with lvx sigerritual 5 r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 chief adept second adept third adept fourth adept magus of fire with the lamen of the dadouchos magus of water with the lamen of the stolistes lotus wands red incense burner sword of the art razor blades five red lanterns elemental too

GOLDEN DAWN RITUALS ZAM22

bar the way with the lotus wand and the sword crossed, as kerux in 0=0 initiation. purify the talisman with n and consecrate with o. step 3 lift up with left hand, face west and say: creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west. step 4 pass to the west with talisman in left hand. partly unveil the talisman, smite it once with the sword, set it on the ground and face the talisman as the hiereus. say: thou cannot pass from concealment into manifestation save by the virtue of the name \yhla. before all things was the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of an exorcism. take on manifestation before me without

laykn spake unto the exorcist, i am the aspirant to the throne of trapt. i am the intelligence of the sphere of cmc. i have entered the presence of the majesty divine through the power of the mighty name. step 2 after one full circumambulation, stop at the fire tablet. say: before thy body can be filled with the glory of the divine ones in wisdom, it must be potent with the fires of life. step 3 set the talisman before the fire tablet on side altar and draw the invoking circle and active spirit pentagram with the spirit wheel. then draw the invoking fire pentagram. invoke o by saying: in the name of \yhla, in the name of twabx hwhy and by the name of lakym your archangel, spirits of o, adore your creator. i command ye spirits of o to bind into this creature of talismans the substance of y

ame and the thrones of the laygwu were empty. i came, and around me hovered the \ynpwa, with layzr at their head, the lord of knowledge. o my father, there are the wheels of thy chariot. tudw hwla hwhy blessed be thy name. broken is thy strength o concealer, and fallen are the powers wherein ye have trusted. shaken are your fenced cities to their unseen foundations. step 2 hold the sword back up. set talisman back down. say: 19 he shall hide me under the shadow of his wings. his truth shall be forever more in the name of this creature of talismans because i have called upon the most high, even ra have i called to my habitation. i shall tread upon the lion and adder. the young lion and dragon shall i set me upon high, for i am he even as he is in me. lift up your heads, o ye gates. be ye op

GOLDEN DAWN RITUALS ZAM23

hy be with you now and forever more, and let there be peace between me and you. step 4 close the temple and do final banishings. 20 21 a m c p t b g d k r w h z j f y l n s u x q tudw hwla hwhy lapr \yklm trapt trws lakym las ra god form r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 ra is the great god of the sun, and it is he who sails across the sky, causing it to rise in the east and set in the west. his beak is of emerald, and his skin is of a natural flesh tone. his eyes are as burning coals, and upon his head rests a solar disk of red with a yellow serpent surrounding it. this is mounted upon a red nemyss that is bordered with emerald. around his waist, ra wears an emerald wrap cloth, belt and purse. he wears upon his wrist and ankles emerald bands stripped with red, and th

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

over the inner part of the orange all in one piece .16 4 during the envisaged southwards movement of antarctica brought about by earth-crust displacement, the continent would gradually have grown colder, an ice-cap forming and remorselessly expanding over several thousands of years until it attained its present dimensions. 17 further details of the evidence supporting these radical proposals are set out in part viii of this book. orthodox geologists, however, remain reluctant to accept hapgood s theory (although none has succeeded in proving it incorrect. it raises many questions. of these by far the most important is: what conceivable mechanism would be able to exert sufficient thrust on the lithosphere to precipitate a phenomenon of such magnitude as a crustal displacement? we have no b

but to find longitude equipment of an altogether different and superior calibre was needed, which could combine position measurements with time measurements. throughout the span of known history the invention of such equipment had remained beyond the capacities of scientists, but by the beginning of the eighteenth century, with rapidly increasing sea traffic, a mood of impatience and urgency had set in. in the words of an authority on the period, the search for longitude overshadowed the life of every man afloat, and the safety of every ship and cargo. accurate measurement seemed an impossible dream and discovering the longitude had become a stock phrase in the press like pigs might fly. 3 3 simon bethon and andrew robinson, the shape of the world: the mapping and discovery of the earth

yage, on the basis of longitude calculations made possible by the chronometer, william advised the captain that they would sight the madeira islands the following morning. the captain offered five to one that he was wrong but agreed to hold the course. william won the bet. two months later, at jamaica, the instrument was found to have lost just five seconds.7 harrison had surpassed the conditions set by the board of longitude. thanks to the british government s bureaucratic dithering, however, he was not awarded the 20,000 prize money until three years before his death in 1776. understandably, it was only when he had the funds in his hands that he divulged the secrets of his design. as a result of this delay, captain james cook did not have the benefit of a chronometer when he made his fir

od observational astronomers at least according to dr phillis pitluga, an astronomer with the adler planetarium in chicago. after making an intensive computer-aided study of stellar alignments at nazca, she has concluded that the famous spider figure was devised as a terrestrial diagram of the giant constellation of orion, and that the arrow-straight lines linked to the figure appear to have been set out to track through the ages the changing declinations of the three stars of orion s belt.3 the real significance of dr pitluga s discovery will become apparent in 3 personal communications with dr pitluga. graham hancock fingerprints of the gods 47 due course. meanwhile, let us note that the nazca spider also accurately depicts a member of a known spider genus ricinulei.4 this, as it happens

came in a time of chaos through all the ancient legends of the peoples of the andes stalked a tall, bearded, pale-skinned figure wrapped in a cloak of secrecy. and though he was known by many different names in many different places he was always recognizably the same figure: viracocha, foam of the sea, a master of science and magic who wielded terrible weapons and who came in a time of chaos to set the world to rights. the same basic story was shared in many variants by all the peoples of the andean region. it began with a vivid description of a terrifying period when the earth had been inundated by a great flood and plunged into darkness by the disappearance of the sun. society had fallen into disorder, and the people suffered much hardship. then there suddenly appeared, coming from the

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

994 135 .4 dc20 94-31644 second expanded edition: september, 2005. cover art from a painting by debra page, entitled nephilim al-kemy. graphic design by jonathan sellers/ facme_org. introductory remarks and afterword cipher as art: art as code language and illustrations purveyors of the authentic tradition, meeting of the inner circle, fireman, and tank girl copyright 2001- 2005 jonathan sellers. set in adobe garamond pro and futura extra black. cover set in ai regular. 10 9 8 7 6 5 4 3 2 printed in the united states of america. i would be remiss if i did not acknowledge with profound gratitude the role of my teachers in the occult: patriarch michael bertiaux, bishop jack hogg and the late w. w. webb of qblh. i should also like to acknowledge the profound contributions of soror ishtaria, o

purcel s lazaris, don elkins ra, and others down to the present time. secret cipher of the ufonauts 23 in short, the rules of the game seem to have changed. what happened? did the expos of freemasonry by morgan, who was murdered for his trouble, and others have something to do with it? the rules were reaching public knowledge just at the time the fox sisters began to hear the spirit rappings that set in motion the spiritualist phenomena. the result was routine and widespread trance channeling supposedly in a straightforward manner, without initiation, ciphers or symbols. if a control calls itself katie king, one tends to accept the name as just that: a name, not a cipher key. but, with the decoding of liber al s cipher, this proved not to be the case. the names are meant to convey a second

nd, in a way, the late don elkins have dem- onstrated, contactee control names show up in many cases and are often identical with ancient deity names. as a prime example, ashtar most likely derives from astaroth, a great duke in the infernal regions, according to the ancient magical text the lemegeton. the mysterious grimorium verum (the true instruction) in that text informs us that astaroth has set up residence in america. contactee george van tassel claimed to contact ashtar, commandant of station schare in 1952, and became the first organizer of contactee conventions, at giant rock, california. ashtar= 47= stars in liber al repeated many times, but also flap, a word which came to mean ufo wave in military and ufology circles. recall that contactee george adamski s contacts included the

bound up with that of ric williamson, which, in turn, is inextricably bound up with the most famous of the early contactees, george adamski. williamson and his wife were key witnesses to adamski s first contact with flying saucers, or so they would have us believe. williamson split with the anti-occult adamski after he began to channel cryptic messages and occult markings in the early 1950s. this set major forces in ufology in motion. predictably, an occult circle grew up around ric williamson, including karl hunrath, an electrical engineer and inventor. they spent much time attempting to decipher the more cryptic channelings. in the middle 1950s by now, joined in california by his friend wilbur j. wilkinsin, another electrical engineer from racine, wisconsin hunrath received from alleged

o be covered with strange symbols. one seems to be the royal arch masonic glyph for x written three times, translated beneath as births give cataclysms. during hunrath and wilkinsin s channeling period, ric williamson took to calling himself by his space name, mark iii, and hunrath and wilkinsin became known as firkon and ramu. later, after firkon and ramu mysteriously disappeared, ric williamson set up his brotherhood of the seven rays in a remote south american location, to deliver messages from ascended master araru-muru and others, working with the theosophically based light ray system under the ancient amethystine order. this information is all a treasure-trove from a new aeon qabalist s point of view, and points again to the continuity from the old mediumship and magical orders to th

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ature of all things.it is a climb from earth through water, air, and fire finto indescribable spiritual realms and beyond. along the way you, the magician, will learn to see through illusion and deception.the innerbeing of your self and of 12 others will slowly unveil before you. as you approach the uitimate ritual, you will discover your true purpose in life (called your true will) arad can then set about to express it in your daily life. those who seek personal gain, psychic powers, or mastery over others, are advised to search elsewhere. the theoretical principies of enochian magick are too rooted in the laws of reincarnation and karma for any but the honest seeker who loves his fellowman to safely practice. the practice of enochian magick will allow you to consciously control both your

lt" is another way of saying'"do outwardly in your life what is already inherently in the core of your being" it means first know thyself, and then, and only then, be thyself. enochian magick teaches that when you, the magician, vise into the 8th aethyr, zid, you will confront your holy guardian angel conversation with this angel will reveal your true will. after obtaining this knowledge, you can set about to tread your true magical path. your motion through life will then be like a star following its orbit through space. 29 another magical theorem let there be no difference made among you between any one thing and any other thing for thereby there cometh hurt. aleister crowley, book of the law another major theorem of enochian magick is that man is capable of being and/or using, anything

ersion, fragmentation, dissociation, severity. she is the counterpart of her sister,'sis. her name means 'lady of the house' nephthys roles over all dispersion processes. she turras forro into formless essence. nephthys is similar to the tantric goddess, kali. horus attainment, fruition, man, humanity, the present as a result of the past. his title is 'the avenger of his father' because he fought set and avenged his father, osiris, whom set slew. horus is shown as a warrior. he is dynamic and aggressive. he is the spring which wins against winter and avenges the past summer. ur-heru cause, maturity, responsibility. his name means 'the elder horus' and he is the counterpart of the child, harpocrates. harpocrates effect, faith, acceptance, innocence. he is horus, the child. he is like the fo

or you and the death processes will be beneath you. may you be an adept and be given my flesh which will llast forever. may you be osirified and be truth-speaking, may you be truth-speaking in peace" 69 speech of tuamautef (tau-mut-f "the god who exalts motherhood "1 am the god tuamautef, your son who loves you. i have come here to protect you. the brother of the divine father osiris (le, the god set) can assist you. 1 will intercede for you and he will be beneath your feet forever. he will be beneath your feet forever. may you endure. may you endure in truth-speaking" speech of qebhsennuf (qebh-sen-f "the god who refreshes his brothers "1 am the god qebhsennuf, your son. 1 have come here to protect you. i will join your bones together and 1 will gather yourbody components together for you

document what preparations you tried and the results that you obtained. with time and practice you should be able to find a ceremony that produces good results for you. 125 an advanced 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 prep

GREY W G CONDENSATION OF KABBALAH

t symbol for god in the act of creation would be a simple circle around a central point, since the deity was likened to a circle with a centre everywhere 4 figure 6 the pillars on the tree figure 5 the sword or lightening flash on the tree figure 4 the abyss on the tree and a circumference nowhere. besides, the circled point had been and still is a symbol for the sun or cosmic light-life. so they set the point of the instrument which had been in the centre at the perimeter of the circle and traced another which intersected the centre of the first. they repeated this process until it became an ever-recurring pattern as at figure 1.when they had done this, they took the centres of the circles where they intersected, and got the ten-point design shown at figure 2. at first this seemed to fit

ortunity for those able to do it. it has never claimed to be either easy or effortless, but it does claim to be efficient and practical. it should be fairly simple to see how god got down the tree, but how god gets back again into itself through man s ascent is the other half of the cosmic cycle. that is what we shall have to study when we have absorbed the basic details of the first fundamentals set out so briefly here. to help appreciate them still further, let us look over them again through their four-fold assembly system. the initial step is: 0 non-existence, limitlessness, nothing but light. god s intention to be. 1 the crown or summit of creation. pure energy of consciousness. the big bang behind being.origination processes governed by thegod-aspect eh yeh 8 (a breathing, meaning i

was mastered, the rest became much a matter of repetition and reiteration. eventually it became possible to select any path required, and successively more and more paths simultaneously, until in theory it should be possible to work them all together. such was the ambition of expert practitioners. the probability is many developed mental skills of surprising ability and adroitness. once wits are set working in productive patterns, it is surprising how far human intelligence can travel in inner directions. the tree of life is a positive pattern for those adopting it for their pursuit of its spiritual nourishment. the general method of pathworking was preceded by meditations and perhaps ritual procedures on the ten spheres until clear and concise ideas of each could easily be called into co

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

d for the ritual, is generally quite sufficient. the adept may nonetheless wish to experiment with polygons other than a triangle for use as constrainment devices, since there exists historical precedent in the rosicrucian tradition for this variation. place the triangle of art in the east of the temple or in the direction usually associated with the force. for example, to evoke the demon of air, set up the triangle of art in the west, the quarter toward which the magician should face to skry to the plane of air. one line of tradition then suggests the use of vast amounts of thick, smoky incense for the entity to use as a material basis to appear. in recent decades, however, research has suggested that the smoke method is but a blind, or "smokescreen" for the actual procedure, which is to

e demon protect the sphere of sensation of the magician. during the evocation the magician affects the averse force, constrained within the triangle of art, through sympathy with the lamen that he or she wears. this lamen contains all the relevant colors, geometrical figures, names, and sigils of the entity's hierarchy of forces, including the name and sigil of the averse force itself. a complete set of such lamens appears among the color illustrations contained in this book, one for each of the sephirothic, zodiacal, planetary, and elemental forces. the aim of evocation the true function of the magical evocation of the averse forces lies concealed in the book of the sacred magic of abra-melin the mage. the abra-melin working consists of a six-month invocation of the holy guardian angel of

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ighbours dispose of the rubbish as they can. the norse edda, whose plan, style and substance vi preface. breathe the renaotest antiquity, avhose songs lay hold of the heart in a far different way from the extravagantly admired poems of ossian, they traced to christian and anglo-saxon influence, blindly or wilfully overlooking its connexion with the relics of eld in germany proper, and thinking to set it all down to nurses and spinning-wives (p. 1230, whose very name seemed, to those unacquainted with the essence of folk-lore, to sound the lowest note of contempt. they have had their revenge now, those norns and spindle-bearers. one may faii'ly say, that to deny the reality of this mythology is as much as to impugn the high antiquity and the continuity of our language: to every nation a bel

and colourless from the seventh century to the eleventh, than was danish in the twelfth, if estrangement from native legend had advanced more slowly in the far north; yet waltharius and rudlieb, or the rhyme of the boar in notker, may shew us that in the very cloisters there was much still unforgotten of the ancient songs. it is likely that scribes continued for some time to add to the collection set on foot by charles the great, the destruction of which has proved an incalculable loss, and from which we might have obtained an abundance of materials and pictures of the remotest eld. the middle high-german poets found themselves already much farther away from all this; anything they might still unconsciously borrow from it must have been preserved accidentally in traditional forms of poetry

t were, of our old mythology, its living breath still falls upon us from a vast number of stories and customs, handed down through lengthened periods from father to son. with what fidelity they propagate themselves, how exactly they seize and transmit to posterity the essential features of the fable, has never been noticed till now that people have become aware of their gi'eat value, and begun to set them down in collections simple and copious. oral legend is to written records as the folk-song is to poetic art, or the rulings recited by schciffen (scabini) to written codes. but the folk-tale wants to be gleaned or plucked with a delicate hand. grasp it rudely, it will curl up its leaves, and deny its dearest fragrance. there lies in it such a store of rich development and blossom, that, e

long ago died out, if it ever extended to all branches of our race; a whole group of beings almost identical with her lives on in fadeless legend: holde, berhte, fricke, harke, gaue, stempe, trempe. at the first glance none of these names seem to go very high up; yet, berhte at all events is introduced in poems of the 14-1 5th century, and the matter begins to wear another look the moment we can set her beside the carolingian berhta, beside the eddie biort (p. 1149, beside the deeply rooted tradition of the' white lady' of dame holda the legend was never written down till the 1 7th century; if holda was in the venus-mountain, which goes as far back as the 14th, she at once gains in importance; then further, in the 12th century we can point to pharaildis (p. 284; and if, to crown all, huld

s as compared with the greeks and romans, must also hold good of them as regards the celts, slavs, lithuanians and finns, whose paganism was similar to ours or not so similar. here however the quantity of coincidences is still more damaging to the theory of plagiarisms, which would else encumber every nook and corner. in favour of the study of celtic languages and legends a wholesome reaction has set in, insisting that this downtrodden race, which once occupied wide tracts of germany, shall receive its due. by no means poor in memorials, it has an auxihary resource in several living tongues, the armoric, welsh, irish and highland scotch. but the paths still lie uncertain and slippery, and what we concede to the celts ought not in the zeal of discovery to be turned against ourselves; in cas

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ouble for delight: hence that goblin laughter (p. 502) and chuckling. but also when he sulks, and means mischief to those who have brought him into trouble and difficulty, he utters a scornful laugh at the top of his voice.2 as henchman true, he abides by the master he once takes up with, come weal come woe. but his attachment is often found 4 irksome, and one cannot be rid of him again. a farmer set fire 1 the story (as written down in 1559) is given in ern. joach. westphal s speci men documentorurn ineditorum, kostock 1726, pp. 156-166. 2 scott s minstrelsy i. civ. mentions a north english brag or barguest: he usually ended his mischievous frolics with a horselaugh. conf. hone s tablebook 2, 656. home-speite. 513 to his barn, to burn the goblin that haunted it; when it is all ablaze, the

ever to strangers. this black figure reminds one both of the scandi navian dwarfs, and of the devil. some thoroughly good goblin- stories are in adalb. kuhn s collection, pp. 42. 55. 84. 107. 159. 191-3. 372.2 there are also goblins who, like nix and watersprite, are engaged in no man s service, but live independently; when such a one is caught, he will offer you gifts or tell your fortune, to be set at liberty again. of this sort is the butt in the nursery-tale 1 very similar stories in kuhn, no. 103, thiele 1, 136, and the irish tale of the cluricaun (pp. 92. 213 of the transl. also a capital polish story about iskrzycki, in woycicki s klechdy 1, 198: an unknown person, who called himself iskrzycki [flinty, from iskra= spark, says grimm; there is also a slav. iskri= near, iskrenny= neigh

observed that isk rzycki had horse s feet, and gave him notice of withdrawal. but the servant stood on his rights, and declared his intention of serving his master whether he would or no. he lived invisible by the fireplace, did all the tasks assigned him, and by degrees they got used to him; but at last the lady pressed her husband to move, and he arranged to take another estate. the family all set out from the mansion, and had got through the better part of the way, when, the log-road being out of repair, the carriage threatens to upset, and the lady cries out in alarm. suddenly a voice from the back of the carriage calls out: never fear, my masters! iskrzycki is with you (nie boj si, pani; iskrzycki z wami. the masters then perceiving that they could not shake him off, turned back to t

rmy fight the giants asperian (asbiorn, osbern) and witolt. among the &ses the great foe of giants is thorr, who like jupiter inflicts on them his thunder-wounds; l his hammer has crushed the heads of many: were it not for thorr, says a scandinavian proverb, the giants would get the upper hand; 2 he vanquished hrungnir, etymir, thrymr, geirro^r, and it is not all the legends by any means that are set down in the bdda (see suppl. st. oiaf too keeps up a hot pursuit of the giant race; in this business heathen and christian heroes are at one. in our heroic legend sigenot, ecke, fasolt succumb to dietrich s human strength, yet other giants are companions of dietrich, notably wittich and heime, as asperian was rother s. the kings niblunc and schilbunc had twelve strong giants for friends (nib

e with the mineral kingdom: they are either animated masses of stone, or creatures once alive petrified. giants. 533 hrungnir had a three-cornered stone heart, his head and shield were of stone, sn. 109. another giant was named vagnjiofffi (waggon-head, sn. 211 a, in saxo gram. 9. 10. dame hutt is a petrified queen of giants, deut. sag. no. 233. out of this connexion with mountains arises another set of names: bergrisi, sn. 18. 26. 30. 45-7. 66. grofctas. 10. 24. egilss. 22; x bergbui, fornald. sog. 1, 412; hraunbui (saxicola, sasm. 57b 145a; hraunhvalr(-whale) 57b; pussin of biargi, fornald. sog. 2, 29; bergdanir (gigantes, seem. 54b; bergrisa brudr (bride, racer bergrisa, grottas. 10. 24, conf. the gr. opeids: on this side the notion of giantess can easily pass into that of elfin. thrymh

GRIMOIRE OF TURIEL

d glory now, henceforth, and for ever. amen. sprinkle them with holy water, saying, asperges me, domine, etc. exorcism of fire i exorcise thee, o thou creature of fire, by him by whom all things are made, that forthwith thou wilt cast away every phantasm from thee that it shall not be able to do any hurt in any thing. bless, o lord, this creature of fire and sanctify it, that it may be biessed to set forth the praise of thy holy name that no hurt the secret grimoire may be able to come unto me, through the virtue and defence of our lord jesus christ. amen. the secret grimoire invocation for sunday (sol: come, heavenly spirits who have the effulgent rays of the sun, luminous spirits who are ready to obey the power of the great tetragrammaton, come and assist me in the operation that i am ma

to bind and to loose all things in his name, yea, even unto them that trust in his salvation. art thou the messeager of setchiel yes wilt thou confirm thyself unto me at this time, and from henceforward reveal all things unto me that i shall desire to know and teach me how to increase my wisdom and knowledge, and show unto me the secrets of the magick art, and of the liberal sciences, that i may set forth the praise and glory of almighty god yes. then, i pray thee, give and confirm thy character unto me, whereby i may call thee at al! times, and also swear unto me this oath, and i will righteously keep my vow and covenant unto almighty god, and will courteously receive thee at all times when thou dost appear to me forasmuch as thou camest in peace and quietness and hast answered me and un

ly unto thee at all times and places, and in the secret grimoire all hours, days, and minutes, from this time forward until thy life s end, wbensoever thou shalt call me by my name, or by my office, and will come unto thee in what form thou shalt desire, whether it be visibly or invisibly; i will answer a! thy desires. and in testimony whereof, and before all the powers of heaven, i have hereunto set, subscribed, and confirmed my character unto thee. so help me god. fiat. amen. the character of turiel. fimethe imperator's greetings i am delighted that the rosicrucian press, printing and publishing department of the supreme grand lodge of the a.m.o.r.c, has again decided to publish a new edition of the official manual. i know that it is greatly needed and will be sincerely appreciated. year

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

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

de of our membership would defeat the very purpose of our order. discretion must be used, however. our members are taught certain vital laws, so that they may use and apply them for the avowed purposes of the order. it will not generally help a man or a woman outside of our order, who needs help, to explain to him or her the workings of nature's laws. what is needed most in the average case is to set into operation such laws and principles as will bring about the results desired. therefore, explanations which convey our laws and principles are unnecessary, and sometimes defeat the purpose in mind, and may, in other cases, cause trouble, worry, or ill effects. but, there are cases where one will find it advisable, if not absolutely necessary, to explain to one outside of our order the worki

nal nature and so diverse that they could not be listed here without consuming many pages. the real benefits of association with the rosicrucians have always been the outstanding lights which have brought thousands to the portals of each branch of the order yearly, humbly seeking permission to make the acquaintance of those who would invite them to unite with the order. the course of study may be set aside at times through changes in one's daily routine of living, or through temporary changes in environment, and for other reasons, but the other benefits of membership continue at all times, as long as a member remains in active membership [51] on the other hand, as we have said, the mere payment of the monthly dues, without giving any thought to the studies, without attempting to render ser

tion and repulsion. in illustration no. 3 we see a small, straight magnet under a piece of tissue paper and the powder grains of steel sprinkled over the paper. this enables us to see the radiations of magnetism from each pole. when the north and south poles of a magnet are brought so close together that their fields of magnetism or auras begin to contact each other, there is a stressed condition set up which is greatest in the center of the space between the two poles. this magnetic field and stressed condition is used in many wonderful electrical inventions, and the same principle in nature is responsible for many startling, natural phenomena. even in the most minute forms of cell life in animal bodies, the principles of magnetism are responsible for the continuance and reproduction of l

ammonia. the best means of studying the formation of crystals is afforded by the evaporation of a solution of some soluble compound, such as salt or blue vitriol, until it is supersaturated, when crystals of the dissolved substance will be thrown down. if two substances, such as salt and borax, are dissolved in the same solution, the result of evaporation will be crystals of both substances, each set of molecules building themselves up into distinctive forms. solutions show considerable inertness, and it is often necessary to start the process of crystallization by introducing some solid substance (a crystal of the substance) to form a nucleus for the growing crystal. the outward form (the solid bounded by plane faces) is only an expression of the regular grouping of molecules which takes

HAMIL THE ROSICRUCIAN SEER

oherent rite in england.therose croix degree was generally worked within knights templar encampments and was variously referred to as the rose croix, rose cross, rouge croix, rosae crucis or rosie cross degree. intensely christian in content the rose croix had nothing about it, even in higgins' time or earlier, to link it with the ideas or traditions of rosicrucianism, other than a very confusing set of alternative names! inritualmagicinengland(1970) francis king, without any supporting evidence, claimed a definite lineofcontinuity from sibley to barrett, then through. a pupil of barrett's magicalintroduaion19account taken down exactly as 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.it

eing, what is remarkable is the quality and depthofinformation received. it seems unlikely that a teenage girl with, presumably, an average victorian female's education, could have invented the religious and philosophical information hockley transcribed. many seekers after arcane knowledge sought initiation into freemasonry, in the erroneous belief that knowledgeofthe rituals of freemasonry would set them on the path to discovering the key to all knowledge. surprisingly, hockley did not take this step until his fifty-fifth year, although some of his contacts, professional, spiritualist and occult, must have been14therosicrucianseerspiritualism, occultism, and their practitioners. they reveal his depthofknowledge of occult literature (although davies states that hockley knew no other langua

ace meetings. he possessed an ancient spell by means of which it was possible to summon anyone to his presence, no matter how far away they were. hockley's wife discovered the spell and began to use it to summon the erring fred from the racetrack!inthe words of the revdc.m. davies 'all of a sudden he would feel an uncontrollable desire to go home. whatever the hourofnight or day might be, he must set off at once. he felt sure his wife was working the spell, and afterwards found out that such was the case' hockley obviously had a great affection for his wife and spent the thirty-odd years between her death and hisownin trying to contactherthrough the spirit world. as histransitionnoticein light" shows, he was eventually successful.'hemaintained his interest in spiritual255 ism to the end, o

mention to1introductionfrederickhockleyis claimed as a major influence in the occultrevivalof the nineteenth century but little isknownof the man, his life, or what happened to his near-fabledlibraryand manuscript collection. even afterfiveyears' researchonlya patchwork of detailsofhis life has 'emerged, indeed, it often seemedas though hockley did not wishto be traced. despite hismovingfrom one set of rooms to another his addresses can. becarefullyplotted for certainperiods of his lifebut neverfor those periods necessary for tracing him in the census returns! nor does his name appear in any london or croydondirectory,rate list or electoral register. indeed, until the registration of his death and proving of hiswillhockleydoes not appear to haveofficiallyexisted. for details of his birth

re raphael, gabriel, anduriel,john scott, my partner, having occasions into staffordshire, address255 ed himself for a month or six weeks to hodges, assisted him to dress his patients, let blood &c, being to return to london, he desired hodges to shew him the person and features of the woman he should marry. hodges carries him into a field not far from his house, pulls out his crystal, bids scott set his foot to his, and after a while wishes him to inspect the crystal, and observe what he saw there."isee" said scott,"aruddy complexioned wench inaredwaist-coat,drawing a can of beer "she must be your wife" said hodges "you are mistaken, sir" said scott,"iam, so soon as 1come to london, to marry a tall gentlewoman in the old bailey "you. must marry the red-waistcoat" said hodges. scott leaves

HANDBOOK OF EGYPTIAN MYTHOLOGY

graphical terms have little relevance to how the ancient egyptians saw themselves. they had no conception of the huge size of africa. in the third millennium bce the egyptians known world extended only from what are now greece and turkey in the north to what is now ethiopia in the south, and from libya in the west to what is now iraq in the east (see map two. the egyptians believed that they were set apart from the people who lived in these surrounding countries. the ancient word kemet (usually translated as egypt) literally means black land. this referred to the rich black soil of the land on either bank of the great river nile, which flows through the center of egypt. the egyptians were claiming to be the people of the valley, but they had not always been so. for many millennia north afr

ynastic period partially survive in a copy on the palermo stone and related fragments.13 the annals list the kings of egypt, starting with a series of prehistoric kings. seal impressions and small bone or wood labels of the early dynastic period portray kings engaging with a variety of deities.14 mesopotamian seals and sealings of a comparable date appear to show episodes or characters from myths set in the realm of the gods. the egyptian pieces mainly show deities as resident in statues or cult objects in man-made shrines. the labels record (or anticipate) visits by kings to shrines in different parts of the country. the royal annals record many years for which the most important events were deemed to be the dedication of cult images or the king s participation in rituals, such as visitin

rytelling in more recent times.33 in some middle kingdom stories, gods feature as characters. if the definition of myth as stories about gods is accepted, these narratives might count as myths, but they are really about people 16 handbook of egyptian mythology who happen to encounter gods. another common definition of myth is stories about the world of the gods, but these middle kingdom tales are set in the human world, sometimes in a specific historical period. a series of linked stories set in the third and fourth dynasties describes marvels performed by the magicians of this era, such as transforming a wax crocodile into a real one.34 in the framing story, five deities disguise themselves as people to help a mortal woman who is about to give birth to triplets destined to be kings. an in

r surrounded by deities who will nurse and protect the child and its spirit-double, the ka. this royal birth scene may be based on mythical prototypes, but it predates all the known depictions of the birth of infant gods. greek myth has equivalent stories of zeus s disguising himself to seduce mortal women, but their focus is on very human emotions of lust and jealousy. the seductions by zeus are set in a mythical age of heroes, and the god s behavior may be criticized. in egypt, such stories were a solemn part of the myth of divine kingship and were told about living people. each egyptian king was the son of the supreme creator god amun-ra but also horus, the avenger of his father, osiris. some new kingdom rulers took a renewed interest in the holy city of abydos and the cult of osiris. i

he female characters also prove to be evil in the story of the two brothers. the hero is falsely accused of attempting to rape his brother s wife and then betrayed by the woman given to him as a wife by the gods. many mythological themes appear in semidisguised form in this story.63 the two brothers have the same names as two gods (anubis and bata) and exhibit some superhuman powers. the story is set in a time when, just beyond the borders of egypt, it was still possible to encounter gods and monsters. the motif of the sea s attempts to seize a beautiful female occurs both in the two brothers and in another new 28 handbook of egyptian mythology kingdom tale about seth s fight with a god of the sea to save the goddess astarte. this seems to be a partially egyptianized version of a foreign m

HEAVEN HELL

menthu-hetep, had need of large quantities of granite, and of sandstone of various kinds, and such materials can only have been required for the building of temples and palaces, and funeral altars and stelae, sarcophagi &c. the fact that the work was begun again in the quarries also proves that the authority of the menthu-heteps was well established. menthu-hetep ii, we are told by an inscription set up in the wadi hammamat by his officer amen-em-hat, caused to be quarried a block of stone which measured eight cubits, by four cubits, by two cubits, i.e, about thirteen feet six inches long, six feet six inches wide, and three feet six inches thick, and it is probable that he required p. 8 this for a sarcophagus. this king is also famous as the maker of a well in the desert, the mouth of whi

ood of the remarkable monument which the egypt exploration fund has brought to light through the exertion of prof. e. naville and mr. h. r. hall. the facts given above indicate that menthu-hetep iii. built a splendid tomb at thebes, and it seems that in certain particulars he copied the royal pyramid tombs of the ivth, vth, and vith dynasties. it is p. 10 unlikely that the superstructure which he set upon the rectangular base, to which reference has been made above, and which is assumed to have been in the form of a pyramid, was as large as any of the important pyramids of giza, and the base on which it rested is "a new and interesting fact in egyptian architecture; but when he set his funeral monument on the rocky platform in the mountain of tchesert it is more than probable that either h

f the great theban recension of the book of the dead. examples of these have been published in prof. maspero's recueil de travaux, tom. xxvi, p. 64 ff, by m. p. lacau, e.g "chapter of the seven addresses of homage to the goddess meh-urt [chapter of "the reassembling of the kinsfolk of a man in neter-khert "chapter of driving back kebka "chapter of setting out for orion &c. from the considerations set forth above it is quite clear that the practice of illustrating certain sections of books of the dead existed under the xith dynasty, and there is no good reason for doubting that it continued to be observed during the prosperous rule of the kings of the xiith dynasty. under the ivth, vth, and vith dynasties the selections of extracts from books of the dead which were intended to benefit royal

xviiith dynasty. to the consideration of sekhet-aaru, which was the true heaven of every faithful worshipper of osiris, from the time when he became the judge and benevolent god and friend of the dead down to the, ptolema c period, that is to say, for a period of four thousand years at least, the scribes and artists of the xviiith dynasty devoted much attention, and the results of their views are set forth in the copies of per-em-hru, or the theban book of the dead, which have come down to us. in one of the oldest copies of per-em-hru, i.e, in the papyrus of nu, 1 is a vignette of the seven arits, or divisions of sekhet-aaru; the portion shown of each arit is the door, or gate, which is guarded by a gatekeeper, by a watcher, who reports the arrival of every comer, and by a herald, who rece

that amentet, the first aat, was entered from the neighbourbood of thebes, and that the last-mentioned aat, i.e, kher-aha, represents a region quite click to view aat xiii. click to view aat xiv. close to heliopolis; if this be so, sekhet-aaru was probably situated at no great distance from abydos, near which was the famous "gap" in the mountains, whereby the spirits of the dead entered the abode set apart for them. we see from this list also that the heaven provided for the blessed was one such as an agricultural population would expect to have, and a nation of farmers would revel in the idea of living among fields of wheat and barley, the former being p. 42 between seven and eight feet, and the latter between nine and ten feet high. the spirits who reaped this grain are said to have been

HEKAS

on..i have read numerous theories expounding speculative notions about the craft's antiquity or modernity, and also a few pieces written by those with first-hand experience of old craft practices. in the former instance these differing perspectives tell us more about the people that wrote them and the 'truth' which they wish to make acceptable, and are very often superimpositions of ideas already set in their minds before any actual experience has occurred; this is evident when the craft is analysed from without. in the case of first-hand documentation or comment upon the traditional craft we must be wary ourselves of presenting the particular recension of the craft that we are at home with as 'the way it has always been and always will be. there is also a tendency, which approximates an i

hich approximates an inverted snobbery, to make something out of 'peasant' origins and something shameful about the idea of a craft tradition which is not confined by a sense of 'folk' origination. despite this being a slight digression i can state that in former days part of my own lineage came from buckinghamshire and the few people who met together were more often than not simple womenfolk who set great store in the basics of circle-craft and wort-cunning, but nonetheless the current transmitted from these folk origins retains a knowledge which will adapt itself to accurate expression whatever the context. it would thus be somewhat unfair of me to insist that the practices of these womenfolk should be repeated today merely because of some artificial sense of nobility placed in their hum

HELENA BLAVATSKY NIGHTMARE TALES

lf with his invisible but potent fluids, like a painterwith his brush when giving the last touches to a picture. nightmare talescan the double murder?3 the old lady, who had silently watched him, with her chin in her hand the while, put her thin,skeleton-looking hands on his arm and arrested it, as he was preparing himself to begin the regular mesmericpasses "wait" she whispered "till the star is set and the ninth hour completed. the vourdalaki are hovering round;they may spoil the influence "what does she say" enquired the mesmerizer, annoyed at her interference. i explained to him that the old lady feared the pernicious influences of the vourdalaki "vourdalaki! what's that- the vourdalaki" exclaimed the frenchman "let us be satisfied with christianspirits, if they honour us to-night with

with red hangings that concealed the windows, and the floor was felted with a thick carpet.opposite the door, at the upper end of the room near the ceiling was the face of a large clock, under it, eachlighted by tall wax candles, were two small tables, containing, the one an apparatus very like the commonregistering telegraph instrument, the other a crystal globe about twenty inches in diameter, set upon anexquisitely wrought tripod of gold and bronze intermingled. by the side of the door stood a man jet black incolour, wearing a white turban and burnous, and having a sort of wand of silver in one hand. with the otherhe took delessert by the right arm above the elbow, and led him quickly up the room. he pointed to theclock, and it struck an alarum; he pointed to the crystal. delessert ben

wered de lassa, in his careless way" then perhaps you are aware that imean to expose a charlatan, and unmask a hypocrite, or perish in the attempt" said delessert" cela m'estegal, monsieur" replied de lassa "you accept my challenge then "oh! it is a defiance, then" replied delassa, letting his eye rest a moment upon delessert "mais oui, je 1'accepte! and thereupon delessertdeparted. delessert now set to work aided by all the forces the prefect of police could bring to bear, to detect andexpose this consummate sorcerer, who the ruder processes of our ancestors would easily have disposed of--by combustion. persistent enquiry satisfied delessert that the man was neither a hungarian nor was namedde lassa; that no matter how far back his power of "reminiscence" might extend, in his present andi

nd death is obedient to his command. his spirit will notfor ever strive with one who is disobedient to him. he will repent him that he has created man, and then willburn alive a hundred thousand lakhs* of innocent people(*a lakh is a measure of 100,000, whether men orpieces of money be in question, because of one man who is guilty. if his victim should escape him, he willsurely dry up our rivers, set fire to our lands and destroy our women who are with child- in his infinitekindness. let me then sacrifice myself, oh! my father, in place of this stranger who offers us a hundred cows.that sum would prevent thee and my brothers from dying of hunger and will save thousands of others from aterrible death. at this price the giving up of life is a pleasant thing" the aged rishi shed some tears, b

lso theproper name of a man, and the name of one of the seven sacred islands" in the geography ofthe hindus, the septa dwipa* varuni, goddess of heat (later goddess of wine) was also born of the ocean of milk. ofthe "fourteen precious objects" produced by the churning, she appeared the second andlakshmi the last, preceded by the chalice of anmita, the nectar which gives immortality. the altar was set up on the shore of the lake, the pyre was prepared and the crowd had assembled. after hehad laid his son on the perfumed sandal wood and bound him, ajigarta equipped himself with the knife ofsacrifice. he was just raising his trembling arm above the heart of his well-beloved son, when the boy beganto chant the sacred verses. there was again a moment of hesitation and supreme grief, and as the

HELENA BLAVATSKY THE KEY TO THEOSOPHY

every truth by use" how little this principle of universal brotherhood is understood by the masses of mankind, how seldom its transcendent importance is recognized, may be seen in the diversity of opinion and fictitious interpretations regarding the theosophical society. this society was organized on this one principle, the essential brotherhood of man, as herein briefly outlined and imperfectly set forth. it has been assailed as buddhist and anti-christian, as though it could be both these together, when both buddhism and christianity, as set forth by their inspired founders, make brotherhood the one essential of doctrine and of life. theosophy has been also regarded as something new under the sun, or, at best as old mysticism masquerading under a new name. while it is true that many soc

in, which is the fundamental teaching of theosophy (b) as mankind is essentially of one and the same essence, and that essence is one-infinite, uncreate, and eternal, whether we call it god or nature-nothing, therefore, can affect one nation or one man without affecting all other nations and all other men. this is as certain and as obvious as that a stone thrown into a pond will, sooner or later, set in motion every single drop of water therein. q. but this is not the teaching of christ, but rather a pantheistic notion. a. that is where your mistake lies. it is purely christian, although not judaic, and therefore, perhaps, your biblical nations prefer to ignore it. q. this is a wholesale and unjust accusation. where are your proofs for such a statement? a. they are ready at hand. christ is

q. what do you mean by this? a. simply this: the one self has to forget itself for the many selves. let me answer you in the words of a true philaletheian, an f.t.s, who has beautifully expressed it in the theosophist: what every man needs first is to find himself, and then take an honest inventory of his subjective possessions, and, bad or bankrupt as it may be, it is not beyond redemption if we set about it in earnest. page 28 the key to theosophy- hp blavatsky.txt but how many do? all are willing to work for their own development and progress; very few for those of others. to quote the same writer again: men have been deceived and deluded long enough; they must break their idols, put away their shams, and go to work for themselves-nay, there is one little word too much or too many, for

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

elusion; because, if on this little earth alone one finds such a diversity in its flora, fauna, and mankind-from the seaweed to the cedar of lebanon, from the jellyfish to the elephant, from the bushman and negro to the apollo belvedere-alter the conditions cosmic and planetary, and there must be as a result quite a different flora, fauna, and mankind. the same laws will fashion quite a different set of things and beings 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 a

HEPTAMERON

to be used for suffumigations, is to be in a new vessel of earth or iron; and let it be exorcised after this manner. i exorcise thee, o thou creature of fire, by him by whom all things are made, that forthwith thou cast away every phantasme from thee, that it shall not be able to do any hurt in any thing. then say, bless, o lord, this creature of fire, and sanctifie it, that it may be blessed to set forth the praise of thy holy name, that no hurt may come to the exorcisers or spectators: through our lord jesus christ &c. the sun. the moon. abragini. matasignais. the sun. the moon. commutaff. affaterim. heptameron 5 of the garment and pentacle. let it be a priests garment, if it can be had, let it be of linen, and clean. then take this pentacle made in the day and hour of mercury, the moon

regis, domini, qui cuncta creavit, amen. then command what you will, and it shall be done. afterwards license them thus+ in nomine patris+ filii+ spiritus sancti, ite in pace ad loca vestra& pax sit inter nos& vos, parati sitis venire vocati. these are the things which peter de abano hath spoken concerning magical elements. but that you may the better know the manner of composing a circle, i will set down one scheme; so that if any one would make a circle in spring-time for the first hour of lords day, it must be in the same manner as is the figure following. heptameron 9 the figure of a circle for the first hour of the lords day, in spring-time. it remaineth now, that we explain the week, the several dayes thereof: and first of the lords day. heptameron 10 considerations of the lords day

m observandum dedit, ut eum firmiter custodirent& sanctificarent, ad habendem inde bonam in alio seculo remunerationem& per nomina angelorum servientium in exercitu septimo pooel angelo magno& potenti principi& per nomen stell qu est saturnus& per sanctum sigillum ejus& per nomina pr dicta conjuro super te caphriel, qui pr positus es diei septim, qu est dies sabbati, qu d pro me labores &c. as is set down in the conjuration of the lords day. the spirits of the air of saturday are subject to the southwest-winde: the nature of them is to sow discordes, hatred, evil thoughts and cogitations; to give leave freely, to slay and kill every one, and to lame or maim every member. their manner of appearing is declared in the former book. heptameron 19 tables of the angels of the hours, according to

HINE PHIL ASPECTS OF EVOCATION

demons. and the notion that it constitutes .black magic- a notion much in favour with those who have been exposed to too many dennis wheatley novels! fortunately, the rise of a more eclectic approach to practical magic, in which i feel the so-called chaos magic movement has palyed a significant part, has done much to banish the old dogmas surrounding what is after all, a very practical and useful set of magical techniques. phil hine, march 1998 7 howling .mayhem speaks louder than words. brother moebius b, l.o.o.n. the babblogue: a deliberate derangement of the senses- orchestrating a personal cacophony; a descent into the depths of the subconscious, to confront and bind the .lurkers. within. this essay is a short account of a personal exploration of the .demons. of my own psyche. rather t

map the maze. why risk insanity in such a way? this is the inner journey, the whale.s belly, the feast of the ravening ones. why go alone, without the security of tried and tested banishings and sigils? well i don.t trust those old books, those mad monks with their necronomicons, dead names and blasphemous sigils. what price forbidden knowledge? about 4.50 in paperback actually. ridiculous! so i set forth to compile a .living. grimoire. a product of the technocratic aeon, i use its debris to mould my dreams .the howling- the hiss, roar and static screams of radios tuned to dead channels. to the work then. some loose structure being required (or so i thought, i devised a hierarchy based on the work of psychologist abraham maslow- ranging from .survival demons. such as hunger or thirst, wor

, replication which follows cybernetic or viral parameters, or to create a servitor which .gives birth. according to particular parameters, such as time-units, astrological transits, or each time the target of the servitor carries out a particular behaviour. an early test of this concept was that of a servitor despatched to assist in the recovery of property being withheld from it.s owner. once a set deadline had been passed, the servitor began to generate a field of .confusion- lost keys, electrical blowouts& other minor but annoying problems. after a second set deadline, the servitor began to replicate itself, so that the confusion field generated was intensified. as soon as the recipient of the servitor returned the property he had been withholding from it.s owner, the servitors ceased

e to be prepared to accept the people who accuse you of being closet christians or not eating babies or whatever. its. a sort of dayside/ backside tree of life metaphor, i guess. particularly as if you continually deny anything that.s even a bit dodgy, people will suss out that you.re talking through your backside. a few years ago, at the oxford thelemic symposium, a delegation from the temple of set did a presentation on how nice they really all were. their spokesperson mentioned some of the rumours circulating- animal sacrifices, rent boys, drugs etc. and dismissed them all, saying that the tos had been unfairly maligned. sitting there, i thought, well what.s the point then? i.d have been more impressed if they.d said .yes we do do unspeakable rituals with sheep and street urchins- and w

ere. the design sequence was as follows: 1. general situation: traffic 2. function- related to situation: easing traffic stoppages 3. naming the spirit- several suggestions were made for an appropriate name, and go flow was chosen. this name was made suitably .barbaric. by mirroring it, so becoming goflowolfog. 4. shape of the spirit- a number of possible shapes were suggested, such as a wheel or set of traffic signals, but the image of a cat riding a skateboard was both memorable, and similar to the bizarre incongruous shapes accorded to spirits in the grimoires. 24 5. disposition or character of the spirit: it was decided that goflowolfog could be nothing but cool, stylish and relaxed, speedy and graceful. it was felt that he would respond kindly to anyone who attempted to take on these

HINE P OVEN READY CHAOS

.a means to disentangle yourself from the attitudes and restrictions you were brought up with and which define the limits of what you may become. 2.ways to examine your life to look for, understand and modify behaviour, emotional and thought patterns which hinder learning and growth. 3.increase of confidence and personal charisma. 4.a widening of your perception of just what is possible, once you set heart and mind on it. 5.to develop personal abilities, skills and perceptions- the more we see the world, the more we appreciate that it is alive. 6.to have fun. magick should be enjoyed. 7.to bring about change- in accordance with will. magick can do all this, and more. it is an approach to life which begins at the most basic premises- what do i need to survive- how do i want to live- who do

develop personal abilities, skills and perceptions- the more we see the world, the more we appreciate that it is alive. 6.to have fun. magick should be enjoyed. 7.to bring about change- in accordance with will. magick can do all this, and more. it is an approach to life which begins at the most basic premises- what do i need to survive- how do i want to live- who do i want to be- and then gives a set of conceptual weapons and techniques for achieving those aims. chaos magic is one of the many ways of doing magick, and this booklet is a concise introduction to the chaos approach. 7 oven-ready chaos what is chaos magick? what"is chaos magic? good question. since it burst upon the magical scene in the late 70 s it has generated a great deal of debate about what it is, what it isn t, and who s

t gave practitioners carte blanche to do whatever they liked, and so become sloppy (or worse, soggy) in their attitudes to self-assessment, analysis, etc. not so. the chaos approach has always advocated rigorous self-assessment and analysis, emphasised practice at what techniques you re experimenting with until you get the results that you desire. learning to do magick requires that you develop a set of skills and abilities and if you re going to get involved in all this weird stuff, why not do it to the best of your ability? 4. deconditioning. the chaos paradigm proposes that one of the primary tasks of the aspiring magician is to thoroughly decondition hirself from the mesh of beliefs, attitudes and fictions about self, society, and the world. our ego is a fiction of stable self-hood whi

ical-divinatory system to being tools for personal transformation, just as the gods/ goddesses came to be seen as not real entities, but 21 oven-ready chaos psychological symbols or archetypes. the current up-and-coming paradigm is the cybernetic model, as we swing into being an information-based culture. this model says that the universe, despite appearences, is stochastic in nature. magick is a set of techniques for rousing a neurological storm in the brain which brings about microscopic fluctuations in the universe, which lead eventually to macroscopic changes- in accordance with the magician s intent. see chaos science, the butterfly effect, and all that. another manifestation of the cybernetic model coming to the fore is the new age assertion that crystals work just like computer chip

by all means go for the cyberpunk paradigm. scientists only tend to accept something if a scientific rationale can be wheeled up to slot it into. a good example is acupuncture, which up until recently 22 phil hine was explained using the energy model, and poo-poohed by the scientific establishment until someone came up with endorphin stimulation. now most hospital physiotherapy departments have a set of needles. whilst some magicians tend to stick to one favourite model, it is useful to shift between them as the situation befits, as some models have a stronger explaining power for accounting for some aspects of magick than others. the spirit model, being by far the oldest, can account for just about any aspect of magick. the psychological model, whilst being useful for looking at magical a

HOMSI

ically in the golden dawn system. as to the 0=0 through 4=7 materials herein presented, i was able to check them against homsi/hogdi gradebooks in my possession. i also have a homsi/hogdi portal gradebook in my possession but as these materials are not herein presented in one specific download section, i did not need to verify these. one of the four original compilers did make available to me his set of 5=6 materials, and i was able to verify these against the 5=6 curriculum herein presented. therefore, i may reasonably infer that these materials faithfully represent the homsi/hogdi materials. the overwhelming bulk of the materials, i.e, initiations, knowledge lectures, golden dawn papers and rituals circulated among members of specific grades, flying rolls, diagrams such as the garden of

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

orrespond with ayton. it is possible that freemasonry did not satisfy his desire for further knowledge of 'the hidden mysteries of nature and science- the phrase is masonic- and supposed that alchemy and theosophy ala blavatsky would provide a better guide to the territory that interested him. in 19 2 he claimed to possess a library of over 10,000 books on alchemy and occultism, including 'a fine set of the works of thomas taylor, the platonist. he found his way to the g.d. in 1894 but resigned from the isis urania temple in london in the autumn of 1897 after a spectacular row with macgregor mathers, a co-chief of the order with dr westcott. i have described his brief but by no means uneventful career in the g.d. at some length in themagicians of the golden dawn, and need say no more here

vicarage 16 april 1889 thanks for incense h.p.b. which i sent on to bro. wilson. i find it is exactly the same as his, only he powders his more which makes it burn better. he is getting more of the verbena from. sp.ai? ilson is going to get me a platinum cup for burnmg it m like what he has. coal would be difficult for me to get at in the early morning. h.p.b. told him that any other metal would set free the elementals [nature spirits. a spirit lamp is burned under it. one of our friends the keightleys i has platinum and a spirit lamp for the purpose. in haste. 26 the alchemist of the golden dawn the yoga, reprinted from the arya magazine nos. i& ii. 3s. the two. there are also "occult science, the science of breath" and sabhapty swami on vendatic raj yoga. these 2 together come to 3s. in

mere symbolism is not much use. if you have arrived at a certain condition, it teaches everything. i have just had a letter from my most learned friend [unidentified, saying that he is more and more convinced that one must first attain to spiritual adeptship, before you can get the physical adeptship of [alchemical] transmutation. i think i have evidence to the contrary, but i should not like to set my opinion against that of a man who, in addition to a natural genius for the occult, has been at it since childhood, has the best books and mss, and knows the whole subject. with all these advantages, he has not succeeded, and is very dejected and the letters 57 thinks the fates are against him. from this you may judge what a difficult task you are entering upon. i do not think you have yet r

is confirmed by the experience of a lady residing in france who tried them. she had a carbuncle on her leg, and mattei's alter ego, the agent at marseilles or nice, i forget which, told her one of the remedies to apply to it. instead of getting better, it got worse, till the appearance of it was so alarming,that she was obliged to call in the local surgeon, who said that by neglect, gangrene had set in, and that he must cut it out immediately, or she would lose her leg. this shews the greatest ignorance on the part of mattei. i have cured lots of cases of carbuncle, in the first stage, by applying either the old balsam of sulphur, or the more modern application of tannin, both of which cure it without cutting. this lady's experience is just like mine. ina french paper sent me not long ago

t out immediately, or she would lose her leg. this shews the greatest ignorance on the part of mattei. i have cured lots of cases of carbuncle, in the first stage, by applying either the old balsam of sulphur, or the more modern application of tannin, both of which cure it without cutting. this lady's experience is just like mine. ina french paper sent me not long ago, i saw that a watch had been set upon him, and that no plants, as he pretends, ever entered his house, and various other things not at all to his credit. he may have discovered something, but upon this foundation he appears to me to have erected a super-structure of humbug which he finds very profitable. i shall not try him again. on the other hand, with schussler's i have made most extraordinary cures. 1 ayton did not refer

HP LOVECRAFT A DARK LORE

of the heart, induced by the brisk ascent of so steep a hill by so elderly a man, was responsible for the end. at the time i saw no reason to dissent from this dictum, but latterly i am inclined to wonder- and more than wonder. as my great-uncle's heir and executor, for he died a childless widower, i was expected to go over his papers with some thoroughness; and for that purpose moved his entire set of files and boxes to my quarters in boston. much of the material which i correlated will be later published by the american archaeological society, but there was one box which i found exceedingly puzzling, and which i felt much averse from showing to other eyes. it had been locked and i did not find the key till it occurred to me to examine the personal ring which the professor carried in his

inter named ardois-bonnot hangs a blasphemous dream landscape in the paris spring salon of 1926. and so numerous are the recorded troubles in insane asylums that only a miracle can have stopped the medical fraternity from noting strange parallelisms and drawing mystified conclusions. a weird bunch of cuttings, all told; and i can at this date scarcely envisage the callous rationalism with which i set them aside. but i was then convinced that young wilcox had known of the older matters mentioned by the professor. ii. the tale of inspector legrasse. the older matters which had made the sculptor's dream and bas-relief so significant to my uncle formed the subject of the second half of his long manuscript. once before, it appears, professor angell had seen the hellish outlines of the nameless

r women and children had disappeared since the malevolent tom-tom had begun its incessant beating far within the black haunted woods where no dweller ventured. there were insane shouts and harrowing screams, soul-chilling chants and dancing devil-flames; and, the frightened messenger added, the people could stand it no more. so a body of twenty police, filling two carriages and an automobile, had set out in the late afternoon with the shivering squatter as a guide. at the end of the passable road they alighted, and for miles splashed on in silence through the terrible cypress woods where day never came. ugly roots and malignant hanging nooses of spanish moss beset them, and now and then a pile of dank stones or fragment of a rotting wall intensified by its hint of morbid habitation a depre

an angarola could paint. void of clothing, this hybrid spawn were braying, bellowing, and writhing about a monstrous ring-shaped bonfire; in the centre of which, revealed by occasional rifts in the curtain of flame, stood a great granite monolith some eight feet in height; on top of which, incongruous in its diminutiveness, rested the noxious carven statuette. from a wide circle of ten scaffolds set up at regular intervals with the flame-girt monolith as a centre hung, head downward, the oddly marred bodies of the helpless squatters who had disappeared. it was inside this circle that the ring of worshippers jumped and roared, the general direction of the mass motion being from left to right in endless bacchanal between the ring of bodies and the ring of fire. it may have been only imagina

18, 1925. it had escaped even the cutting bureau which had at the time of its issuance been avidly collecting material for my uncle's research. i had largely given over my inquiries into what professor angell called the "cthulhu cult, and was visiting a learned friend in paterson, new jersey; the curator of a local museum and a mineralogist of note. examining one day the reserve specimens roughly set on the storage shelves in a rear room of the museum, my eye was caught by an odd picture in one of the old papers spread beneath the stones. it was the sydney bulletin i have mentioned, for my friend had wide affiliations in all conceivable foreign parts; and the picture was a half-tone cut of a hideous stone image almost identical with that which legrasse had found in the swamp. eagerly clear

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

arthing specimens more than five hundred million years older. it was clear to him that in order to recover the archaean slate vein in which he had found the odd markings, he would have to make a long sledge trip from these foothills to the steep slopes of the gigantic mountains themselves. he had resolved, nevertheless, to do some local boring as part of the expedition s general program; hence he set up the drill and put five men to work with it while the rest finished settling the camp and repairing the damaged aeroplane. the softest visible rock- a sandstone about a quarter of a mile from the camp- had been chosen for the first sampling; and the drill made excellent progress without much supplementary blasting. it was about three hours afterward, following the first really heavy blast of

elder things in necronomicon "their wings seem to be membranous, stretched on frame work of glandular tubing. apparent minute orifices in frame tubing at wing tips. ends of body shriveled, giving no clue to interior or to what has been broken off there. must dissect when we get back to camp. can t decide whether vegetable or animal. many features obviously of almost incredible primitiveness. have set all hands cutting stalactites and looking for further specimens. additional scarred bones found, but these must wait. having trouble with dogs. they can t endure the new specimen, and would probably tear it to pieces if we didn t keep it at a distance from them "11:30 p.m. attention, dyer, pabodie, douglas. matter of highest- i might say transcendent- importance. arkham must relay to kingsport

edition, i don t know what is. we re made scientifically. congrats, pabodie, on the drill that opened up the cave. now will arkham please repeat description" the sensations of pabodie and myself at receipt of this report were almost beyond description, nor were our companions much behind us in enthusiasm. mctighe, who had hastily translated a few high spots as they came from the droning receiving set, wrote out the entire message from his shorthand version as soon as lake s operator signed off. all appreciated the epoch-making significance of the discovery, and i sent lake congratulations as soon as the arkham s operator had repeated back the descriptive parts as requested; and my example was followed by sherman from his station at the mcmurdo sound supply cache, as well as by captain doug

ound was dry, but as the heated tent produced its thawing effect, organic moisture of pungent and offensive odor was encountered toward the thing s uninjured side. it was not blood, but a thick, dark-green fluid apparently answering the same purpose. by the time lake reached this stage, all thirty-seven dogs had been brought to the still uncompleted corral near the camp, and even at that distance set up a savage barking and show of restlessness at the acrid, diffusive smell. far from helping to place the strange entity, this provisional dissection merely deepened its mystery. all guesses about its external members had been correct, and on the evidence of these one could hardly hesitate to call the thing animal; but internal inspection brought up so many vegetable evidences that lake was le

ed anomalies beyond immediate solution. articulate speech, in the sense of syllable utterance, seemed barely conceivable, but musical piping notes covering a wide range were highly probable. the muscular system was almost prematurely developed. the nervous system was so complex and highly developed as to leave lake aghast. though excessively primitive and archaic in some respects, the thing had a set of ganglial centers and connectives arguing the very extremes of specialized development. its five-lobed brain was surprisingly advanced, and there were signs of a sensory equipment, served in part through the wiry cilia of the head, involving factors alien to any other terrestrial organism. probably it has more than five senses, so that its habits could not be predicted from any existing anal

HP LOVECRAFT BEYOND THE WALL OF SLEEP

that i was overworking; that my mind needed a rest. it had long been my belief that human thought consists basically of atomic or molecular motion, convertible into ether waves or radi ant energy like heat, light and electricity. this belief had early led me to contemplate the possibility of telepathy or mental communication by means of suitable apparatus, and i had in my college days prepared a set of transmitting and receiving instruments somewhat similar to the cumbrous devices employed in wireless telegraphy at that crude, pre-radio period. these i had tested with a fellow-student, but achieving no result, had soon packed them away with other scientific odds and ends for possible future use. now, in my intense desire to probe into the dream-life of joe slater, i sought these instrumen

ick lips fell open, disclosing the repulsively rotten fangs of the degenerate joe slater. i shivered, pulled a blanket over the hideous face, and awakened the nurse. then i left the cell and went silently to my room. i had an instant and unaccountable craving for a sleep whose dreams i should not remember. the climax? what plain tale of science can boast of such a rhetorical effect? i have merely set down certain things appealing to me as facts, allowing you to construe them as you will. as i have already admitted, my superior, old doctor fenton, denies the reality of everything i have related. he vows that i was broken down with nervous strain, and badly in need of a long vacation on full pay which he so generously gave me. he assures me on his professional honor that joe slater was but a

HP LOVECRAFT COOL AIR

ring on the floor and became suddenly aware that i had been smelling the pungent odour of ammonia for some time. looking about, i saw that the ceiling was wet and dripping; the soaking apparently proceeding from a corner on the side toward the street. anxious to stop the matter at its source, i hastened to the basement to tell the landlady; and was assured by her that the trouble would quickly be set right "doctair mu oz" she cried as she rushed upstairs ahead of me "he have speel hees chemicals. he ees too seeck for doctair heemself--seecker and seecker all the time--but he weel not have no othair for help. he ees vairy queer in hees seeckness--all day he take funnee-smelling baths, and he cannot get excite or warm. all hees own housework he do -hees leetle room are full of bottles and ma

HP LOVECRAFT DAGON

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

HP LOVECRAFT FROM BEYOND

d growth of white beard on a face once clean-shaven, the cumulative effect is quite shocking. but such was the aspect of crawford tilllinghast on the night his half coherent message brought me to his door after my weeks of exile; such was the specter that trembled as it admitted me, candle in hand, and glanced furtively over its shoulder as if fearful of unseen things in the ancient, lonely house set back from benevolent street. that crawford tilinghast should ever have studied science and philosophy was a mistake. these things should be left to the frigid and impersonal investigator for they offer two equally tragic alternatives to the man of feeling and action; despair, if he fail in his quest, and terrors unutterable and unimaginable if he succeed. tillinghast had once been the prey of

HP LOVECRAFT HERBERT WEST REANIMATOR

ptionally tolerant of west s pursuits, and we frequently discussed his theories, whose ramifications and corollaries were almost infinite. holding with haeckel that all life is a chemical and physical process, and that the so-called "soul" is a myth, my friend believed that artificial reanimation of the dead can depend only on the condition of the tissues; and that unless actual decomposition has set in, a corpse fully equipped with organs may with suitable measures be set going again in the peculiar fashion known as life. that the psychic or intellectual life might be impaired by the slight deterioration of sensitive brain-cells which even a short period of death would be apt to cause, west fully realised. it had at first been his hope to find a reagent which would restore vitality before

d propping up the contents. i reached down and hauled the contents out of the grave, and then both toiled hard to restore the spot to its former appearance. the affair made us rather nervous, especially the stiff form and vacant face of our first trophy, but we managed to remove all traces of our visit. when we had patted down the last shovelful of earth, we- put the specimen in a canvas sack and set out for the old chapman place beyoiid meadow hill. on an improvised dissecting-table in the old farmhouse, by the light of a powerful acetylene lamp, the specimen was not very spectral looking. it had been a sturdy and apparently unimaginative youth of wholesome plebeian type- large-framed, grey-eyed, and brown-haired- a sound animal without psychological subtleties, and probably having vital

HP LOVECRAFT HYPNOS

ars must even now be glowing unseen through the measureless abysses of aether. all at once my feverishly sensitive ears seemed to detect a new and wholly distinct component in the soft medley of drug-magnified sounds-a low and damnably insistent whine from very far away; droning, clamoring, mocking, calling, from the northeast. but it was not that distant whine which robbed me of my faculties and set upon my soul such a seal of fright as may never in life be removed; not that which drew the shrieks and excited the convulsions which caused lodgers and police to break down the door. it was not what i heard, but what i saw; for in that dark, locked, shuttered, and curtained room there appeared from the black northeast corner a shaft of horrible red-gold light-a shaft which bore with it no glo

HP LOVECRAFT POETRY AND THE GODS

etry that gods speak to men. then spake the thunderer "0 daughter for, being one of my endless line, thou art indeed my daughter behold upon ivory thrones of honour the august messengers gods have sent down that in the words and writing of men there may be still some traces of divine beauty. other bards have men justly crowned with enduring laurels, but these hath apollo crowned, and these have i set in places apart, as mortals who have spoken the language of the gods. long have we dreamed in lotosgardens beyond the west, and spoken only through our dreams; but the time approaches when our voices shall not be silent. it is a time of awakening and change. once more hath phaeton ridden low, searing the fields and drying the streams. in gaul lone nymphs with disordered hair weep beside founta

HP LOVECRAFT POLARIS

and its towers, its columns, domes, and pavements. in the marble streets were marble pillars, the upper parts of which were carven into the images of grave bearded men. the air was warm and stirred not. and overhead, scarce ten degrees from the zenith, glowed that watching pole star. long did i gaze on the city, but the day came not. when the red aldebaran, which blinked low in the sky but never set, had crawled a quarter of the way around the horizon, i saw light and motion in the houses and the streets. forms strangely robed, but at once noble and familiar, walked abroad and under the horned waning moon men talked wisdom in a tongue which i understood, though it was unlike any language which i had ever known. and when the red aldebaran had crawled more than half-way around the horizon

half-way around the horizon, there were again darkness and silence. when i awaked, i was not as i had been. upon my memory was graven the vision of the city, and within my soul had arisen another and vaguer recollection, of whose nature i was not then certain. thereafter, on the cloudy nights when i could not sleep, i saw the city often; sometimes under the hot, yellow rays of a sun which did not set, but which wheeled low in the horizon. and on the clear nights the pole star leered as never before. gradually i came to wonder what might be my place in that city on the strange plateau betwixt strange peaks. at first content to view the scene as an all-observant uncorporeal presence, i now desired to define my relation to it, and to speak my mind amongst the grave men who conversed each day

HP LOVECRAFT THE ALCHEMIST

the chauteau, i proceeded to return. i had intended to pass by the remains of the stranger with averted face but, as i approached the body, i seemed to hear emanating from it a faint sound. as though life were not yet wholly extinct. aghast, i turned to examine the charred and shrivelled figure on the floor. then all at once the horrible eyes, blacker even than the seared face in which they were set, opened wide with an expression which i was unable to interpret. the cracked lips tried to frame words which i could not well understand. once i caught the name of charles le sorcier, and again i fancied that the words `years' and `curse' issued from the twisted mouth. still i was at a loss to gather the purport of his disconnnected speech. at my evident ignorance of his meaning, the pitchy ey

HP LOVECRAFT THE BEAST IN THE CAVE

99the beast in the cave by h.p. lovecraft april 21, 1905 the horrible conclusion which had been gradually obtruding itself upon my confused and reluctant mind was now an awful certainty. i was lost, completely, hopelessly lost in the vast and labyrinthine recess of the mammoth cave. turn as i might, in no direction could my straining vision seize on any object capable of serving as a guidepost to set me on the outward path. that nevermore should i behold the blessed light of day, or scan the pleasant bills and dales of the beautiful world outside, my reason could no longer entertain the slightest unbelief. hope had departed. yet, indoctrinated as i was by a life of philosophical study, i derived no small measure of satisfaction from my unimpassioned demeanour; for although i had frequently

exert upon one as healthy and vigorous as i. now, i grimly told myself, my opportunity for settling this point had arrived, provided that want of food should not bring me too speedy a departure from this life. as the last fitful rays of my torch faded into obscurity, i resolved to leave no stone unturned, no possible means of escape neglected; so, summoning all the powers possessed by my lungs, i set up a series of loud shoutings, in the vain hope of attracting the attention of the guide by my clamour. yet, as i called, i believed in my heart that my cries were to no purpose, and that my voice, magnified and reflected by the numberless ramparts of the black maze about me, fell upon no ears save my own. all at once, however, my attention was fixed with a start as i fancied that i heard the

o that its face was turned in our direction. for a moment i was so struck with horror at the eyes thus revealed that i noted nothing else. they were black, those eyes, deep jetty black, in hideous contrast to the snow-white hair and flesh. like those of other cave denizens, they were deeply sunken in their orbits, and were entirely destitute of iris. as i looked more closely, i saw that they were set in a face less prognathous than that of the average ape, and infinitely less hairy. the nose was quite distinct. as we gazed upon the uncanny sight presented to our vision, the thick lips opened, and several sounds issued from them, after which the thing relaxed in death. the guide clutched my coatsleeve and trembled so violently that the light shook fitfully, casting weird moving shadows on t

HP LOVECRAFT THE CALL OF CTHULHU

of the heart, induced by the brisk ascent of so steep a hill by so elderly a man, was responsible for the end. at the time i saw no reason to dissent from this dictum, but latterly i am inclined to wonder- and more than wonder. as my great-uncle's heir and executor, for he died a childless widower, i was expected to go over his papers with some thoroughness; and for that purpose moved his entire set of files and boxes to my quarters in boston. much of the material which i correlated will be later published by the american archaeological society, but there was one box which i found exceedingly puzzling, and which i felt much averse from showing to other eyes. it had been locked, and i did not find the key till it occurred to me to examine the personal ring which the professor carried alway

inter named ardois-boonot hangs a blasphemous dream landscape in the paris spring salon of 1926. and so numerous are the recorded troubles in insane asylums that only a miracle can have stopped the medical fraternity from noting strange parallelisms and drawing mystified conclusions. a weird bunch of cuttings, all told; and i can at this date scarcely envisage the callous rationalism with which i set them aside. but i was then convinced that young wilcox had known of the older matters mentioned by the professor. ii. the tale of inspector legrasse the old matters which had made the sculptor's dream and bas-relief so significant to my uncle formed the subject of the second half of his long manuscript. once before, it appears professor angell had seen the hellish outlines of the nameless mons

r women and children had disappeared since the malevolent tom-tom had begun its incessant beating far within the black haunted woods where no dweller ventured. there were insane shouts and harrowing screams, soul-chilling chants and dancing devil-flames; and, the frightened messenger added, the people could stand it no more. so a body of twenty police, filling two carriages and an automobile, had set out in the late afternoon with the shivering squatter as a guide. at the end of the passable road they alighted, and for miles splashed on in silence through the terrible cypress woods where day never came. ugly roots and malignant hanging nooses of spanish moss beset them, and now and then a pile of dank stones or fragments of a rotting wall intensified by its hint of morbid habitation a depr

or an angarola could paint. void of clothing, this hybrid spawn were braying, bellowing and writhing about a monstrous ringshaped bonfire; in the centre of which, revealed by occasional rifts in the curtain of flame, stood a great granite monolith some eight feet in height; on top of which, incongruous in its diminutiveness, rested the noxious carven statuette. from a wide circle of ten scaffolds set up at regular intervals with the flame-girt monolith as a centre hung, head downward, the oddly marred bodies of the helpless squatters who had disappeared. it was inside this circle that the ring of worshippers jumped and roared, the general direction of the mass motion being from left to right in endless bacchanale between the ring of bodies and the ring of fire. it may have been only imagin

ril 1925. it had escaped even the cutting bureau which had at the time of its issuance been avidly collecting material for my uncle's research. i had largely given over my inquiries into what professor angell called the 'cthulhu cult' and was visiting a learned friend of paterson, new jersey; the curator of a local museum and a mineralogist of note. examining one day the reserve specimens roughly set on the storage shelves in a rear room of the museum, my eye was caught by an odd picture in one of the old papers spread beneath the stones. it was the sydney bulletin i have mentioned, for my friend has tide affiliations in all conceivable foreign parts; and the picture was a half-tone cut of a hideous stone image almost identical with that which legrasse had found in the swamp. eagerly clear

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

have been, since there is naught like them in the land of mnar or in the lands adjacent. thus of the very ancient city of lb was nothing spared, save the sea-green stone idol chiseled in the likeness of bokrug, the water-lizard. this the young warriors took back with them as a symbol of conquest over the old gods and beings of th, and as a sign of leadership in mnar. but on the night after it was set up in the temple, a terrible thing must have happened, for weird lights were seen over the lake, and in the morning the people found the idol gone and the high-priest taran-ish lying dead, as from some fear unspeakable. and before he died, taran-ish had scrawled upon the altar of chrysolite with coarse shaky strokes the sign of doom. after taran-ish there were many high-priests in sarnath but

an, heels of camels from the bnazic desert, nuts and spices from sydathrian groves, and pearls from wave-washed mtal dissolved in the vinegar of thraa. of sauces there were an untold number, prepared by the subtlest cooks in all mnar, and suited to the palate of every feaster. but most prized of all the viands were the great fishes from the lake, each of vast size, and served upon golden platters set with rubies and diamonds. whilst the king and his nobles feasted within the palace, and viewed the crowning dish as it awaited them on golden platters, others feasted elsewhere. in the tower of the great temple the priests held revels, and in pavilions without the walls the princes of neighboring lands made merry. and it was the high-priest gnai-kah who first saw the shadows that descended fro

no hearer paused for proof. men whose eyes were wild with fear shrieked aloud of the sight within the king's banquet-hall, where through the windows were seen no longer the forms of nargis-hei and his nobles and slaves, but a horde of indescribable green voiceless things with bulging eyes, pouting, flabby lips, and curious ears; things which danced horribly, bearing in their paws golden platters set with rubies and diamonds and containing uncouth flames. and the princes and travelers, as they fled from the doomed city of sarnath on horses and camels and elephants, looked again upon the mist-begetting lake and saw the gray rock akurion was quite submerged. through all the land of mnar and the land adjacent spread the tales of those who had fled from sarnath, and caravans sought that accurs

HP LOVECRAFT THE PICTURE IN THE HOUSE

s, yet i saw no way to escape without offending him. i was amused at the childish fondness of this ignorant old man for the pictures in a book he could not read, and wondered how much better he could read the few books in english which adorned the room. this revelation of simplicity removed much of the ill-defined apprehension i had felt, and i smiled as my host rambled on "queer haow picters kin set a body thinkin. take this un here near the front. hey yew ever seed trees like thet, with big leaves a floppin' over an' daown? and them men- them can't be niggers- they dew beat all. kinder like injuns, i guess, even ef they be in afriky. some o' these here critters looks like monkeys, or half monkeys an' half men, but i never heerd o' nothin' like this un" here he pointed to a fabulous creat

r the season. once a terrific flash and peal shook the frail house to its foundations, but the whisperer seemed not to notice it "killin' sheep was kinder more fun- but d'ye know 'twan't quite satisfyin. queer haow a cravin' gits a holt on ye- as ye love the almighty, young man, don't tell nobody, but i swar ter gawd thet picter begun to make me hungry fer victuals i couldn't raise nor buy- here, set still, what's ailin' ye- i didn't do nothin, only i wondered haow 'twud be ef i did- they say meat makes blood an' flesh, an' gives ye new life, so i wondered ef 'twudn't make a man live longer an' longer ef 'twas more the same" but the whisperer never continued. the interruption was not produced by my fright, nor by the rapidly increasing storm amidst whose fury i was presently to open my eye

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

s and incredible. i i i it must have been some imp of the perverse- or some sardonic pull from dark, hidden sources- which made me change my plans as i did. i had long before resolved to limit my observations to architecture alone, and i was even then hurrying toward the square in an effort to get quick transportation out of this festering city of death and decay; but the sight of old zadok allen set up new currents in my mind and made me slacken my pace uncertainly. i had been assured that the old man could do nothing but hint at wild, disjointed, and incredible legends, and i had been warned that the natives made it unsafe to be seen talk-ing with him; yet the thought of this aged witness to the town's decay, with memories going back to the early days of ships and factories, was a lure t

ranch raitrud put through. some kingsport fishermen heerd abaout the ketch an' come up in sloops, but they was all lost. nobody never see 'em agin. an' jest then our folk. organised the esoteric order 0' dagon, an' bought masoic hall offen calvary commandery for it. heh, heh, heh! mart eliot was a mason an' agin the sellin, but he dropped aout o' sight jest then "remember, i ain't sayin' obod was set on hevin' things jest like they was on that kanaky isle. i dun't think he aimed at fust to do no mixin, nor raise no younguns to take to the water an' turn into fishes with eternal life. he wanted them gold things, an' was willin' to pay heavy, an' i guess the others was satisfied fer a while "come in'forty-six the taown done some lookin' an' thinkin' fer itself. too many folks msssin- too muc

e haowlin' night arter night from the churches an' order 0' dagon hall, an' know what's doin' part o' the haowlin? haow'd ye like to hear what comes from that awful reef every may-eve an' hallowmass? hey? think the old man's crazy, eh? wal, sir, let me tell ye that ain't the wust" zadok was really screaming now, and the mad frenzy of his voice disturbed me more than i care to own "curse ye, dun't set thar a'starin' at me with them eyes -i tell obed marsh he's in hell, an, hez got to stay thar! heh, heh. in hell, i says! can't git me- i hain't done nothin' nor told nobody nothin-"oh, you, young feller? wal, even ef i hain't told nobody nothin' yet, i'm a'goin' to naow! yew jest set still an' listen to me, boy- this is what i ain't never told nobody. i says i didn't get to do pryin' arter th

the old man's shriek almost made me faint. his eyes, looking past me toward the malodorous sea, were positively starting from his head; while his face was a mask of fear worthy of greek tragedy. his bony claw dug monstrously into my shoulder, and he made no motion as i turned my head to look at whatever he had glimpsed. there was nothing that i could see. only the incoming tide, with perhaps one set of ripples more local than the long-flung line of breakers. but now zadok was shaking me, and i turned back to watch the melting of that fear-frozen face into a chaos of twitching eyelids and mumbling gums. presently his voice came back- albeit as a trembling whisper "git aout o' here! get aout o' here! they seen us- git aout fer your life! dun't wait fer nothin- they know naow- run fer it- qu

edly been several disappearances. was this one of those inns where travelers were slain for their money? surely i had no look of excessive prosperity. or were the towns folk really so resentful about curious visitors? had my obvious sightseeing, with its frequent map-consultations, aroused unfavorable notice. it occurred to me that i must be in a highly nervous state to let a few random creakings set me off speculating in this fashion- but i regretted none the less that i was unarmed. at length, feeling a fatigue which had nothing of drowsiness in it, i bolted the newly outfitted hall door, turned off the light, and threw myself down on the hard, uneven bed- coat, collar, shoes, and all. in the darkness every faint noise of the night seemed magnified, and a flood of doubly unpleasant thoug

HP LOVECRAFT THE STREET

st strange puffings and shrieks from the river a mile away, and then, many years later, strange puffings and shrieks and rumblings from other directions. the air was not quite so pure as before, but the spirit of the place had not changed. the blood and soul of their ancestors had fashioned the street. nor did the spirit change when they tore open the earth to lay down strange pipes, or when they set up tall posts bearing weird wires. there was so much ancient lore in that street, that the past could not easily be forgotten. then came days of evil, when many who had known the street of old knew it no more, and many knew it who had not known it before, and went away, for their accents were coarse and strident, and their mien and faces unpleasing. their thoughts, too, fought with the wise, j

HP LOVECRAFT THE WHITE SHIP

pon the terraces again i saw that what he said was true, for among the sights before me were many things i had once seen through the mists beyond the horizon and in the phosphorescent depths of ocean. there too were forms and fantasies more splendid than any i had ever known; the visions of young poets who died in want before the world could learn of what they had seen and dreamed. but we did not set foot upon the sloping meadows of zar, for it is told that he who treads them may nevermore return to his native shore. as the white ship sailed silently away from the templed terraces of zar, we beheld on the distant horizon ahead the spires of a mighty city; and the bearded man said to me, this is thalarion, the city of a thousand wonders, wherein reside all those mysteries that man has striv

he sun and enhances the splendor of the cities as blissful gods view them from the distant peaks. fairest of all is the palace of the great monarch dorieb, whom some say to be a demi-god and others a god. high is the palace of dorieb, and many are the turrets of marble upon its walls. in its wide halls many multitudes assemble, and here hang the trophies of the ages. and the roof is of pure gold, set upon tall pillars of ruby and azure, and having such carven figures of gods and heroes that he who looks up to those heights seems to gaze upon the living olympus. and the floor of the palace is of glass, under which flow the cunningly lighted waters of the narg, gay with gaudy fish not known beyond the bounds of lovely cathuria. thus would i speak to myself of cathuria, but ever would the bea

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

right upper claw, exact image of one he had dreamt about rneant no. he must rest and reflect, and consult the tablets of nhing for advice on what to do. climbing a metal wall in a lane off the main concourse, he entered his apartment and approached the rack of tablets. seven day-fractions later zkauba squatted on his prism in awe and half despair, for the truth had opened up a new and conflicting set of memories. nevermore could he know the peace of being one entity. for all time and space he was two: zkauba the wizard of yaddith, disgusted with the thought of the repellent earthmammal carter that he was to be and had been, and randolph carter, of boston on die earth, shivering with fright at the clawed, mantel thing which he had once been, and had become again. the time units spent on yad

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

tle there may be to bind these women in a community of interests, it is not too difficult to categorize them by virtue of the "esprit de corps" that motivates any enchantress: those who wish to alter circumstances must be intense, emotional, self-motivated and capable of obsession. although popular knowledge of witches comes mostly from fairy tales and legends, not to mention superstition, let us set one thing straight: witches are human, very human, and sometimes a little superhuman. they are physical animals who may have a special mental quirk; supernormal, perhaps, but not supernatural. as to the belief that witches live many lives, it is doubtful. i am a witch and the only life other than this one that i believe possible would be some extension of self. if it is impossible to explain t

ers were direct descendants of the witch hunters of the 1600s who made a pretty penny by turning in their neighbourhood nuisances under the handy label of "witch" even so, fewer witches were put to death in salem than in england or france. the fad didn't last as long here. the european witch hunters received a yearly stipend to go from city to city, and when they arrived in a new city, they would set up a little office and then find local assistants who were also paid for finding witches. soon the whole town would be involved in a nightmarish hysteria. chemists and doctors were prime targets, understandably. medicine was so primitive, mistakes were bound to occur; it was easier to attribute a death to witchcraft than to a dirty scalpel or the wrong medication. personally, i don't believe a

hey are born unless there is some incompatibility in the first place. put enough of these "different" people together, and something is bound to happen. high-class, wellfed, well-adjusted people are not going to leave their communities. rarely will somebody make such a drastic move, uprooting himself from his native soil, for some kind of ideology. not if he is happy. the people who came here and set up the colonies and their rules were of a lower class, and they were hungry. many had left home due to emotional problems. looking back on their stage of history, one can understand the people and events. there were, however, educated people who practised witchcraft. it is known that jackson and benjamin franklin dabbled in it. they surmised that environment could be controlled through emotion

s also highly effective. the chant variation is "in the name of isis, goddess of the moon, i offer my energies as a gift of the cosmos; my soul belongs to the wind. i am the cosmos; i am the wind" witchcraft can be a comforting modus operandi. in spell casting, the ritual is performed in a forceful attempt to alter a moment in time, by creating a vibration within the environment that in turn will set into motion a series of events leading ultimately to the desired conclusion. sorcery goes a giant step beyond mere positive thinking by generating situations demanding positive action, commitment. if you would like some additional romantic action, with silver three times tap crystal, nine times ring a small cleat bell, and daylong let a teapot gently whistle. but most effective of all is candl

new candles, new bowls, new everything. around the whole room sprinkle a circle of salt so that the magic act is protected inside. it's best to use coarse salt instead of the refined kind. remain within the protection of the ring of salt for the entire length of the spell. if someone comes to the door while you're casting any spell, you should ignore it. if the telephone rings, ignore it. try to set yourself up so you will have as little distraction as possible. take the phone off the hook to insure no call. you want nothing to break the continuity of your concentration, and if any disturbance should happen, continue with your spell, don't get out of it. stay right there and block out the sounds that you hear. you must attempt to do this. even if you're not successful in the beginning, ev

INFERNAL UNION

ion of opposites. the lhp seems especially true to this view of the nature of magick. the general method of the masses in establishing their place and role in this world is to categorize, segregate, and divide according to pre-conceived ideas of self, only to be reimmersed in the vast ocean of energy they originated from. while the divisionary behaviour resulting from this deep psychological mind-set is one cause of a lot of much weakness in society, it also has problems theoretically. the polarities of any single being can only be recognized fully in conjunction to their opposite. the simplest example perhaps being that of light and darkness. just as the normal path of being fails, in the magickal viewpoint, so it s opposite succeeds. by uniting all opposites, the true essence of self, or

te on dec.31, 2003. sometime before the ritual itself, i did a tarot reading relating to my ongoing communion with my hga. the results pointed very specifically to this ritual which i was about to perform ,as my next step in finding my true will. i had painted the sigil of infernal union to my satisfaction and placed this over my usual pantacle on my altar. i created a simple sigil for lilith and set up my circle with red and black candles for the infernal aspects of these powers. in the north, i set up my painting of babalon on the seven-headed beast with related sigils. i showered and put on nefilim-zoon. shut off at 11:15, banished, cast circle but without calling the enochian angels. i started the ritual by my declaration of intent and followed this by a simple acceptance of my pure in

INITIATION INTO HERMETICS

he problem of man. there surely will arise the question, what health is from the hermetic point of view. not every one is capable to answer this question at the first instant. seen from the hermetic angle, health is the perfect harmony of all the forces operating inside the body with respect to the basic qualities of the elements. there need not prevail such a great disharmony of the element a to set free a visible effect which is called disease. for disharmony in the form of sickness is already an essential disturbance in the workshop of the elements inside the body. the main condition for the novice is to concentrate himself absolutely on his body. the outwardly visible expression of the body resembles that of a beautiful garment, an beauty, in all its aspects, is likewise an aspect of t

have learned to control our thoughts. the next exercise will consist in not giving way in our mind to thoughts obtruding themselves on our mind, unwanted and obstinate. for instance, we must be able not to occupy ourselves any longer with the tasks and worries of our profession when we come home from work and return the family circle and privacy. all thoughts not belonging to our privacy must be set aside, and we ought to manage to become quite a different personality instantly. and just the other way round: in our job, all thoughts have to be concentrated in it exclusively, and we must not allow them to digress or wander home, to private affairs, or elsewhere. this has to be practiced time and again until it has developed into a habit. above all, one ought to accustom oneself to achieve

needs a great skill to sit quietly and comfortably, and therefore it is necessary to learn how to do it. sit down on a chair, in such a way that your spine remains straight. at the beginning, you are allowed to lean back on the chair. hold the feet together so that they form a right angle with the knees. sit relaxed, without any stain other muscles, both your hands resting lightly on your thighs. set an alarm clock to sound off after 5 minutes. now close your eyes and watch your whole body. at first you will notice that the muscles are becoming restless in consequence of the nervous stimulus. force yourself as energetically as you can to persevere to sit quietly. however easy this exercise seems to be, as a mater of fact it is rather difficult for a beginner. if the knees tend to separate

ay make out various carriages at his own discretion, provided he is able to sit relaxed and comfortable without any disturbance at all for a full hour. the indian yoga system recommends and describes quite a lot of such positions (asanas, asserting that one may win various occult powers by mastering them. it must be left undecided whether it is on the strength of these asanas that such powers are set free. we need a certain position for our magical development, no matter which one, the simplest being that which we described above. it is meant to reassure the body and strengthen the willpower. the main point will always be that mind and soul are in need of an undisturbed action of the body, a problem to be discussed in special exercises further on. those scholars who become very tired, ment

y is to transfer one s own personality with the consciousness into one part of the body and to allow it, similarly to breathing through the pores, to inhale in and to breathe out. the element that is inhaled with every breath stays there while you are breathing out thoroughly. as soon as you are feeling that a sufficient amount of the element has been accumulated in the inhaling part of the body, set it free again while you are breathing out; give it to the universe from where you have drawn it. the process is quite simple and quick, but it requires a perfect transplantation of the consciousness. on the other hand, the accumulation of vital power in a certain part of the body has to be managed very skillfully indeed. when perfectly acquainted with this practice, you can proceed to a furthe

INTERVIEW WITH ANDREW CHUMBLEY

nds of knowledge. such books are genuine grammars of the arte and are possessed of a life beyond the apparent manifestations of author, reader, page and ink. to answer your question specifically, there are a number of works in process. there is, of course, the new edition of azoetia. this is scheduled for publication during the latter part of 2002. azoetia forms the first volume of a three volume set of grimoire texts; the second of which is the draconian grimoire these three works deal respectively with the teachings of the magical quintessence, the crooked path, and the immediate way. as with all magical works, their birth must await its proper season and i can only ask readers to be patient; i have to be! other works like qutub and the grimoire of the golden toad are specialised adjunct

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

to say to the cauldron readers? ac: nurture irrepressible vision (interview first published in the cauldron, no. 103. february, 2002. copyright: andrew d.chumblpyruna raven press is at runa-raven/ pob 557/ smithville, texas 78957. they'll send you a catalog of their titles for a $1.00 here is chapter one of the book, which explains both its philosophy and that of the order i head in the temple of set, the order of setne khamuast. why this book came into being i've wandered between two camps all my life. one is the camp of practicing occultists, people who seek to use magic as a way of exploring and manipulating the world, but who shun logic, research, and precision. the other camp is the camp of the scholar who values precision and research, but fears to actually put into practice the meth

er camp is the camp of the scholar who values precision and research, but fears to actually put into practice the methods they discover. my meeting with edred thorsson/stephen flowers convinced me that a practical synthesis of the two camps could be achieved, as well as providing a practical methodology for such a synthesis. with the best scholarly sources i could find, i began a study of the god set-typhon, one of the most frequently appearing figures in the magical papyri of thebes and whose name is found in curse tablets around the mediterranean. set-typhon drew my attention for several reasons. the egyptian god set, who represented a fierce separateness- an individual drive for power and knowledge, was largely a suppressed "forbidden" deity of the egyptians. he had been a patron of the

late antiquity came to this particular synthesis? it seemed at best unlikely. as i began to answer these questions, i discovered deeper cultural and historical realities ranging from hitherto unexplored aspects of the survival of egyptian practices, to the discovery of attitudes toward magic and philosophy that impacted my own becoming. i would like to share the beginnings of my understanding of set-typhon in the hermetic tradition, so that others may make use of tools i've found and of the method of discovery. the majority of operant texts available to us come from the third to fifth centuries of the common era. most were found in thebes, a collection whose history, whose magical and cultural significance has generally been overlooked. this key collection, which escaped the roman persecu

u achieve results, you have opened the mouths of the gods. a distillation of the above threefold system could be contained int eh egyptian sentence ir shti shta-tu! which could be translated variously as "inquire of the books of magic" or "seek the mysteries" or "travel through difficult territory" the egyptian word shta -ti may have been etymologically connected with certain forms of the name of set. by the time of the magical papyri the words meaning "belonging to set" or "of the secret place" had coalesced in the common tongue. the egyptians associated certain night sky features with set, particularly the constellation ursa major and the planet mercury. they called mercury sbq which simply means "the unknown" in the book of coming forth by day, the afterlife book of the osiris cult, the

with set, particularly the constellation ursa major and the planet mercury. they called mercury sbq which simply means "the unknown" in the book of coming forth by day, the afterlife book of the osiris cult, there is an interesting confession of the good followers of osiris: i have come hither to see thy beauty, my hands raised in praise of thy true name. if i enter the secret seat, i speak with set. but if one veils his face when his glance falls upon secret things, he may enter the house of osiris and see the secret things that are therein. this book is not for the pious who would veil their gaze, and trust to have secret things revealed to them in a later life. it is for those who would seek after the hidden things now. it is not for those who would come forth by daylight to see what i

INVOCATION OF THE ADVERSARY

be! in the name of our lady. so mote it be! aotinvocation of the adversary by akhtya seker arimanius (michael ford) october 2002 the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. one- the fal

ent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path. upon the hour of nooninvocation of the djinn of fire ya! zat-i-shaitan! o ring of flame, scorching sun of the sun s height scorpion soul, who arises as the sun at noon sekak sekak, iasokilam i speak now unto the sun, from the fires of growth and illumination that in your pride and knowledge of self may i become as i summon

haz, al-ruzam, at the point of the crossroads, when the sun is high i do speak thy words of power zazas, zazas, nasatanada zazas zrozo zoas nanomiala hekau zrazza sabai infernum i shall transcend and ascend above all things, myself may only strengthen in this light in this hour i illuminate, i burn with the glory of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates and seven points of the dragon! i go now between and beyond, within and without! upon the hour of midnightya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be kno

IRISH WITCHCRAFT AND DEMONOLOGY

prepared a sumptuous banquet for his defenders. le poer died in prison the same year, 1331, before the matter was finally settled, and as he was under ban of excommunication his body lay unburied for a long period. but ultimately the tables were turned with a vengeance. de ledrede was himself accused of heresy by his metropolitan, alexander de bicknor, upon which he appealed to the holy see, and set out in person for avignon. he endured a long exile from his diocese, suffered much hardship, and had his temporalities seized by the crown as well. in 1339 he recovered the royal favour, but ten years later further accusations were brought to the king against him, in consequence of which the temporalities were a second time taken up, and other p. 42 severe measures were threatened. however, by

magical art, obtain responses from them, and demand their help in performing their evil designs" 1 heresy and sorcery were now identified, and the punishment for the former was the p. 45 same as that for the latter, viz. burning at the stake and confiscation of property. the attitude of this pontiff evidently found a sympathiser in bishop de ledrede, who deemed it necessary to follow the example set by the head of the church, with what results we have already shown: thus we find in ireland a ripple of the wave that swept over europe at this period. it is very probable, too, that there were many underlying local causes of which we can know little or nothing; the discontent and anger of the disinherited children at the loss of the wealth of which dame alice had bereft them by her exercise o

perhaps not generally known that at one time an irish see narrowly escaped (to its misfortune, be it said) having a magician as its chief shepherd. in 1223 the archbishopric of cashel became vacant, upon which the capitular body elected as their archbishop the then p. 52 bishop of cork, to whom the temporalities were restored in the following year. but some little time prior to this the pope had set aside the election and "provided" a nominee of his own, one master m. scot, to fill the vacancy: he however declined the proffered dignity on the ground that he was ignorant of the irish language. this papal candidate was none other than the famous michael scot, reputed a wizard of such potency that "when in salamanca's cave him listed his magic wand to wave the bells would ring in notre dame"

tationibus collisa, who at the abbey, in presence of the rev. lord abbot bernard [foulow, placed a girdle round her body that had touched the holy relic. suddenly she vomited small pieces of cloth and wood, and for a whole month she spat out from her body such things. the said woman told this miracle to the rev. lord abbot while she was healed by the virtue of the holy cross. this be took care to set down in writing" that most diligent gleaner of things strange and uncommon, mr. robert law, to whom we are deeply indebted for much of the matter in this volume, informs us in his memorialls that in the first half of the seventeenth century there was to be found in ireland a celebrated doctor of divinity, in holy orders of the episcopal church, who possessed extreme adroitness in raising the d

ntil it was red-hot, and then dripped some of the maid's water upon it, and the witch was then grievously tormented, and when the water consumed she was well again "edward perry being likewise sworn, deposeth, that he, mr. greatrix, and mr. blackwall went to the maid, and mr. greatrix and he had read of a way to p. 119 discover a witch, which he would practise. and so they sent for the witch, and set her on a stool, and a shoemaker with a strong awl endeavoured to stick it into the stool, but could not till the third time. and then they bade her come off the stool, but she said she was very weary and could not stir. then two of them pulled her off, and the man went to pull out his awl, and it dropped into his hand with half an inch broke off the blade of it, and they all looked to have fou

ISIS UNVEILED

ts in england. positivism, be it remembered, is that 'religion' of the future about whose founder even huxley has made himself wrathful in his famous lecture. the physical basis of life; and maudsley felt obliged, in behalf of modem science, to express himself thus "it is no wonder that scientific men should be anxious to disclaim comte as their law-giver, and to protest against such a king being set up to reign over them. not conscious of any personal obbgation to his writings, conscious how much, in some respects, he has misrepresented the spirit and pretensions of science, they repudiate the allegiance which his enthusiastic disciples would force upon them, and which popular opinion is fast coming to think a natural one. they do digitizecoy google/ 4 isis untbiled well in thus making a

iicular residence of fetct was tho^ore fixed at vimiusi; and there was established that mtsterioos chair, the ?7mb(4 cf power and truth. the august teat which wu venoated at the ostrian cata- combs was not, however, removed. peter still visited this cradle of the boman churd and ohen, withoot doubt, exercised hb holy (unctioiu then. a teoitd chair, ex pr e i i ng the same mystery as the stst. was set up at cornelia, and it is this whidi has cone down to us through the ages" now so far from it being poasible that there ever were two genmne diair* of this kind, the majcnity of critics show that peter never was at rome at all; the teaso m are many and unanswerable. perhaps wc had better begin by pointing to the wmla of justin martyr. this great diampion of christianity wntiiig in the early pa

stin martyr. this great diampion of christianity wntiiig in the early part of the second century in some, where he fixed his abode, eager to get hcdd of the imst proof io favor of the truth for which he susefed, seems perfeeuy tmomsnoiw ef st pebr't txitleneeji neithft does any other writer of any consequence mention him in connexion with the church of rome, earlier than the days of iteoaeus, who set himself to invent a new religbn drawn from the depths of his imagination. we refer the reader anxious to leam more to the able worlc of mr. george reber, entitled the chrui of pouj. the arguments ol this author are condunve. he above artide in the chnmiqiu dee arte speaks of the incrtate of the faithful to such an extent that ostriaoum could not omtain the number of chiistiaiks. now if peter w

fire-proof parchment, was undergoing repairs, and a great number of uie original manuscripts, considered among the most precious, and whidb were not duphcated, were stored away in the house of one of the librarians. as the fire which consumed the rest was but the result of accident, no precautions had been taken at the time. but they add that several hours passed between the burning of the fleet, set on fire by caesar's order, and the moment when the first buildings situated near the harbor caught fire in their turn; and that all the librarians, aided by several hundred slaves attached to the museum' succeeded in saving the most precious of the rolls. so perfect and soud was the fabric of the parchment, that while in some rolls the inner pages and the wood-binding were reduced to ashes, of

sre identical with hivite and levite. the french name louia is the hebrew len; lacchus again is lao or jehovah; and baal or adon, like bacchus, was a phallic god "who shall ascend into the hill [the high place] of the lord" asks the holy king david "who shall stand in the place of his jtoiiiwau tctip? patdnu,xnv,s. kadesh may mean in one sense to denote, hauow, aandify, and even to initiate or to set apart; but it also means the ministers of lascivious rites (the venus-worship) and the true interpretation of the word kadesh is bluntly rendered in deuterotwmy, xxiii, 17; hosea, iv, 14; and genesia, zxzviii, from verses 15 to 22. the 'holy' kadeshuth of the bible were identical as to the duties of their office with the nautch-girls of the later hinda pagodas. the hebrew kadeskim or galli uve

JASMUHEEN THE FOOD OF GODS

us reach deep within ourselves as life then tests us to apply it. hunger for truth leads us to discover that the holy grail is within containing its elixir called spirit. hunger for spirit reveals to us the divine one within who reveals itself to be a master computer controller of a very complex bio-mechanism that pulses with fields that hold life. a 6.3 trillion cell mechanism that vibrates at a set speed that in turn determines the various realities we experience throughout the term of our life. satisfying these vast hungers has consumed the thoughts and time of leaders and sages and the curious alike, though few rarely make the time or have the desire to look at this game in greater depth. often many are just too consumed with satisfying the hunger for survival to really find enough nou

and now his time had come. i m calm, he d said, and so is she. he continued while looking lovingly at his wife as she shuffled out into the corridor of the ward. the hospital is nice. we all agreed, well prepared for this next game unsure of the roll of the dice. the doctor wants to talk to you all tomorrow, i can t tell you anymore, but i know and i m calm, he sighed as if he was glad there was set time. time to prepare. no pain, the doctor told me and no dementia. yes, i agree. this way will be much better. your system will just become weak. we nodded in silent agreement having guessed the outcome of his tests. later i asked, do you have no will to fight this? i m sure it can shrink and disappear. i said pointing to the tennis ball sized tumor that now blocked his stomach entrance and i

their day-to-day lifestyle. however, we need to understand that the predominant field of the people on earth is still the beta. alpha mix, and that maintaining a pool of theta. delta for us to exist in and actually thrive on, can happen if we use certain simplistic but powerful devices that are guaranteed to work. the first field control tool that we have is our attitude, where we change our mind set by asking: do we wish to absorb or do we wish to radiate? as every living thing radiates energy, when we absorb these energies indiscriminately from the world our inner field keynote changes. sometimes in a way that nurtures us and sometimes in a way that drains us. and it is up to us to choose how we wish to be affected and what we wish to absorb. if we absorb enough mental, emotional or phys

stice, emotional highs and emotional lows, and is generally a field of man-made, self-inflicted chaos. a beta field person can increase their capacity to see, hear, feel and be nourished by the gifts of the other zones through a simple change in lifestyle that includes meditation, mind mastery and maybe even yoga. the alpha field reveals the zen of life, allowing us down time, to chill out and re-set the direction of our own life, to assess the imbalances and re-address them hopefully for the good of all. time in the alpha zone improves our health and happiness levels and is step one in the direct and conscious feeding our soul. the theta field brings co-incidences that no longer seem to be random and time spent here attracts events filled with symbolism and deep, meaningful possibilities

perfect emotional health, perfect mental health and perfect spiritual health. it is also said with the intention that you as owner of the bio-system will live the lifestyle required to support perfect health (as in the luscious lifestyles program of technique 4 in this chapter. it is true that people have attained instant and spontaneous healing when their sincerity and humility levels peak at a set frequency so both are important here. perfect balance: this is giving permission to your dow to bring you into perfect balance on all levels of your being through all lives, with joy and ease and grace and to keep you in balance with our fields. remember our dow is an all powerful, all knowing master computer controller of our system if we allow it to be. this is a powerful program for those d

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

inscriptions found about the tomb it appeared that she must have lain there fifteen hundred years. who she was was never known, although many concluded her to be tulliola, the daughter of cicero. this discovery has been reported from various hands. cedrenus makes mention of a lamp, which, together with an image of christ, was found at edessa in the reign of justinian the emperor. notes. 11 it was set over a certain gate there, and elaborately enclosed and shut out from the air. this lamp, as appeared from the date attached to it, was lighted soon after christ was crucified. it was found burning as in fact it had done for five hundred years by the soldiers of cosroes, king of persia; by whom, at this strange discovery and plunder, the oil was taken out and cast into the fire. as it is repor

he only things that survive as old friends. indeed, it may be doubtful whether, to this supposed man of the ages, the generations would not seem to be produced as a purposeless efflux out of the ground by the sun, like flowers or plants; so as mere matter of mould would all flesh appear, with a phenomenon only going with it in the article of the figure s uprightness as man; it having so strangely set its face against the stars, unlike the creatures doomed to move horizontally. we make these observations to show that, notwithstanding the opinions of the world to the contrary, there may have been men who have possessed these gifts, that is, the power of making gold and of perpetuating their lives, and yet that the exercise of these powers was forborne; and also that their secrets of producti

o swarthy moor, but only a well-educated gentleman a thinker rather than the desirer to be a doer. at times, indeed, his countenance seemed to grow splendid and magical in expression; and he boasted certainly wondrous discourse; and a strange and weird fascination would grow up about him, as it were, when, he became more than usually pleased, communicative, and animated. altogether, when you were set thinking about him, he seemed a puzzling person, and of rare gifts; though when mixing only with the crowd you would scarcely distinguish him from the crowd; nor would you observe him, unless there was something romantically akin to him in you excited by his talk. and now for a few remarks on the imputed character of these rosicrucians. and in regard to them, however their existence is disbeli

kindness, and were shown over his rooms with every mark of friendliness and distinction. the nobleman viewed signor gualdi s pictures with great attention; and when he had completed his tour of the gallery, he expressed his satisfaction by telling the signior that he had never seen a finer collection, considering the number of pieces. they were now in signor gualdi s own chamber, the last of his set of rooms, and they were just on the point of turning to go out sand bidding adieu, and gualdi was courteously removing the tapestry from before the door to widen the egress, when the nobleman, who had paused to allow him thus to clear the way, by chance cast his eyes upwards over the door, where there hung a picture with the curtain accidentally left undrawn, evidently of the stranger himself

ma magica abscondita; and other learned books; advancing very peculiar theories concerning the seen and the unseen. these books were disbelieved at the time, and remain discredited, principally because they treat of eccentric and seemingly impossible things. it is, however, certain that we go but a very little way out of the usual learned track before we encounter puzzling matters, which may well set us investigating our knowledge, and looking with some suspicion upon its grounds, spite of all the pompous claims of modern philosophers, who are continually, on account of their conceitedness, making sad mistakes, and breaking down with their plausible systems. progress and enlightenment are prerogatives to which no generation in particular can lay a special claim, says a modern writer, speak

JESSUP MK THE CASE FOR THE UFO

troduction is given in the original. it is, however, competently done, helps to explain what is to follow and comments further upon the arrangement of the volume. in our original copy the appendix is bound between the original introduction to jessup's text and part one of the body of the book. while this could be a mistake in binding, the appendix, consisting of the two allende letters, does help set the tone and scene for the annotated edition and most likely was bound there on purpose. not having a second coy for comparison, we have included the appendix at the same place, even though this represents a radical placement. 7 the writer is happy that this work is going to be printed. he believes it will represent a contribution to the literature of ufology, some minor monument to those stra

rent solidity again. then, the newest member of the crew must approach the spot, where he will find the "frozen" mans face or bare skin, that is not covered by usual uniform clothing. sometimes, it takes only an hour or so sometimes all night& all day long& worse it once took 6 months, to get the man "unfrozen. this "deep freeze" was not 17 psychological. it is the result of a hyper-field that is set up, within the field of the body, while the "scorch" field is turned on& this at length or upon a old hand. a highly complicated place of equipment had to be constructed in order to unfreeze those who became "true froze, of "deep freeze" subjects. usually a "deep freeze" man goes mad, stark raving, gibbering, running mad, if his 'freeze' is far more than a day in our time. i speak of time for

isely who were the men, their service serial numbers& thus the information on where they are from be secured& by adroit "maneuvuerings (sic) of those still at home, the name of the place where they are at present can be secured. how would you like to actually speak to (or some of the men) a man who was once an invisible haman being (may become so in front of your very eyes if he turns-off his hip-set. well, all this fantastically preposterous sort of rubbish will be necessary, just to do that, the hypnotist-psychologist& all that. maybe i suggest something too thorught (sic& too methodical for your taste but then i, as first subject, don't care to be hypnotized at all, but too, feel that certain pull of curiosity about this thing that, to me, is irresistible. i want to crack this thing wid

ce dwellers have a force which produces this temporary rigidity in the air, or even possibly in the gravitation field itself? or do they create "local" concentrations of the gravitational field as we are able to do with the magnetic field? reverse mag. force? suppose that some intelligent entity was directing a concentration of potential which could make small volumes of rarefied air rigid, could set up a sort of island in the gravitational or magnetic field, 35 moving the island about as the spot of a searchlight is moved on thin clouds. such a thing would be invisible, would have many of the physical attributes of a solid body, but very small mass. for example, its movement through the air would be wavelike, and would not envolve translation of the medium any more than the spot of the se

t remotely of terrestrial origin. we believe they are both, and that the russians may have captured one or more. we think that some new scientific principles are with us, perhaps even now operating within our military laboratories, and may burst forth at any moment- and that as a race we may be on the verge of something akin to what the modern atomic scientist calls a "quantum expansion! no other set of conclusions will serve as a common denominator for all observable facts. the possibility of the ruskies have found an old "dead-ship" is not without the realm of probability. his admittance to other forms of humanoid life is near-revealatory to what i surmise; he is being lead by his short-wave telepathic nose, so to speak; too "see" these things. he says "we" and that could imply anything

K AMBER THE BASICS OF MAGICK

life bb. ceremonial magic viii. timing a. the lunar cycle b. the wheel of the year c. astrological conjunctions d. planetary hours and days e. individual biorhythms ix. creating your own reality, following your true will prepared by: amber k our lady of the woods the basics of magick get any book for free on: www.abika.com 4 used by permission* magick 1- why magick* the ability to think seems to set us apart from other creatures. and although we are concerned with living in the physical world, we are mental beings. the fact is we are thinking all the time. we plan, we brood, we get depressed or elated- all of it is thought. but the universe is mental too, and if we could control our thinking we would see magnificent results in the everyday world. many systems have been developed over the

ial elemental a 'familiar. producing your own artificial elemental is fairly easy. you must assume that the act has produced results, even if you do not immediately observe them. it is entirely possible to produce one of these little beasties and not know it (not being clairvoyant enough to observe it directly. therefore, and this is a general principle of any magick, never ignore forces you have set into motion. even though you may not see the elemental, you may nevertheless 'feel' it. warning- do not use artificial elementals for any kind of aversive magick at this point; they can be nasty little critters to get rid of. should you have to eliminate one of them which you created in error, you must re-absorb it back into yourself through your will; or in some cases you can 'exorcise' it. h

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

in english h (1996-8, appended below, where there is a section offering suggestions for a survey of jewish mysticism, one segment of which parallels the outline presented here. alternative titles are discussed. 20081 15 another strand begun in the bible, including proverbs, job, ecclesiastes, and certain of the psalms, is wisdom literature, which traces its way through the standard extracanonical set called the apocrypha (ecclesiasticus, through the pseudepigrapha, and on into the talmudic sayings of the fathers (pirqe aboth. an enduring treatment of all this is o. s. rankin fs israel fs wisdom literature (edinburgh: t&t clark ltd, 1936; rpt 1954 and 1964; rpt new york: schocken books, 1969) a generous compendium of pseudepigrapha (which includes some material which does not really belong

primary target is, of course, scholem and his notion that kabbalah is defined, and thus unified, by a certain gcore question, h namely, the mystery of the godhead.which question is ganswered h by the doctrine of the sefirot. idel discusses the various mystical uses of divine names as an alternative kabbalistic channel. in the introduction to essential papers on kabbalah, lawrence fine attempts to set up a working definition for kabbalah starting with a rejection of the gpopular, noncritical use of the term h as referring to all gesoteric and occult phenomena, past and present. h10 fine prefers to limit kabbalah to ga discrete body of literature that became clearly identifiable beginning in provence in the late twelfth century and northern spain in the thirteenth. h however, in a book which

th, the bahir is itself a compilation, with sources and references to earlier material, which immediately begins our search into the time before its appearance.13 20081 27 b. to investigate jewish mysticism, how is one to begin at the beginning? the documentary evidence is sprawling, yet incomplete. we cannot commence with genesis 1:1 and travel a nice straight line to kabbalah today. however, to set a broad stage for subsequent mystical endeavor, a fine first book is cosmos, chaos and the world to come: the ancient roots of apocalyptic faith, by norman cohn (new haven: yale university press, 1993, the second part of which charts the primal swirlings of the path which eventually leads to jewish (and christian) mysticism, beginning with zoroastrian concepts, tracing their development in jew

overview of the literature of judaism is the sacred books of the jews by harry gersh (new york: stein and day, 1968. one of the best general anthologies is philip s. alexander fs textual sources for the study of judaism (totowa: manchester university books/barnes and noble books, 1984; rpt. university of chicago press, 1990. alexander fs introductions are particularly helpful. a very instructive set of anthologies (if you can get past the lame illustrations) is louis jacobs f chain of tradition series published by behrman house (new york: 1. jewish law (1968) 2. jewish ethics, philosophy and mysticism (1969) 3. jewish thought today (1970) to these could be added jacobs f jewish mystical testimonies (new york: schocken books, 1977. 20081 30 for full bibliographic information on various sta

KETAB E SIYAH

deception and clever words and once more he played the advocate of michael's wrong and brought the accusation against his greater brother. these that follow are the words spoken by brilliant gabriel to his king then almighty god, emperor of all, born of aboriginal mummu, the seething chaos from which came forth all that is, the last of that six-fold progeny that great race that inaugured time and set into order the chaos and the void that existed before there was existence or before, for those were timeless aeons, before the origin of the spheres that dance in never-ending cycles about their greater brothers that burn with untold flame in the darkness of the eternal sky. the archon-emperor sat upon his throne of platinum and heard the indictment of that sinful son against the favourite chi

ike comets against the celestial dome, flying faster than a mongol's bolt, resounding long clarions of silver with voices louder than the dragon's roar, the dragon, leviathan, ancient and vast, bound deep beneath the briny swells of the great ocean, opened up as a wound in the flank of the primeval earth when, in an aeon unremembered in the minds of men and angel, the silver moon was torn out and set to ever turn across the sky, illumining the night with silver light. there, held with bands of adamantine, does leviathan forever sleep until, once more, do the stars conjoin with planets, unrecorded and invisible, in the most portentous placement. then, by algol's unholy light, the star of piled-up corpses, the demon's head, 19 shall she burst her bonds, her mighty flanks rippling with potenc

sure his justice and how do you test his mercy. we have only his teaching as surety for both. yet more than this do i perceive. for full fifty aeons has our father ruled his kingdom in heaven and upon earth with a mandate yet unchallenged and still he rules that same sovereignty that we built for him five myriad millennia before and all those years nought has come to pass to exceed the boundaries set down by the sword and mortar so long ago. our domain is ungrown and languid. were he such the king that was worthy of us, the glorious and potent elohim, he would have thrown back our frontiers, building a country ten thousand times as great as this realm which we reign in. were i made king over my brothers i should raise up great armies, arrayed in mail, brighter than the sun, bringing all th

liver heaven from ruin and with this foreboding heavy on me i stood to make my apology but, before i gave breath to speech, i waited for but a moment to rein in my voice and banish all grieving tremble from it for it did not suit my desire to have my brothers see me so perturbed, and thus did i speak "o my brothers, my false brothers, what a trap you have made in your cankered and hungry envy and set for yourselves, and blundered in. what ruin you have invoked upon you and all your great dominion, glorious and potent over the universe. yet i see, even now, bepuzzlement, written all upon your most noble features and incomprehension in your eyes as though, even now, you do not perceive your error. this is of little surprise to me. were you foolish enough to err thus in the first, one should

deception and clever words and once more he played the advocate of michael's wrong and brought the accusation against his greater brother. these that follow are the words spoken by brilliant gabriel to his king then almighty god, emperor of all, born of aboriginal mummu, the seething chaos from which came forth all that is, the last of that six-fold progeny that great race that inaugured time and set into order the chaos and the void that existed before there was existence or before, for those were timeless aeons, before the origin of the spheres that dance in never-ending cycles about their greater brothers that burn with untold flame in the darkness of the eternal sky. 74 the archon-emperor sat upon his throne of platinum and heard the indictment of that sinful son against the favourite

KNOWLEDGE LECTURE ONE

gods. enthroned in the domain of horus where the spirit and body are united in the presence of the ancient of days. blotted out are the sins of his body in passion. he has passed the eternal gate, and has received the new year feast with incense, at the marriage of earth with heaven "tum has built his bridal chamber. rururet has founded his shrine. the procession is completed. horus has purified, set has consecrated, shu made one with osiris, has entered his heritage "as tum he has entered the kingdom to completed union with the invisible. thy bride, o osiris, is isis, who mourned thee when she found thee slain. in isis, thou art born again. from nephthys is thy nourishment. they cleansed thee in thy heavenly birth. youth waits upon thee, ardour is ready at thy hand. and their arms shall u

f earth, to the glorious land which lies beyond. the literal translation of the opening lines is as follows "i have come from afar to look upon thy beauties. my hands salute thy name of justice. i have come from afar, where the acacia tree grew not. where the tree thick with leaves is not born. where there com not beams from herb or grass. i have entered the place of mystery. i have communed with set. sleep came upon me, i was rapped therein, bowing down before the hidden things. i was ushered into the house of osiris. i saw the marvels that were there. the princes of the gates in their glory. the illustrations in this chapter represent the hall of truth as seen through the open leaves of its door. the hall is presided over by a god who holds his right hand over the cage of a hawk, and his

KUNDALINI BREATHING EXERCISE

, comparable to hearts. swords, comparable to spades pentacles or coins, comparable to clubs *i take some slight issue with these attributions; i think rather that diamonds should be attributed to pentacles and wands to clubs. the very names 'wands' and 'clubs' are indicative of similar ideas, as are the diamonds (valuable gem) comparable to 'coins -amphe kundalini breathing exercise do not share set aside at least one hour alone without interruptions for this exercise. sit in a cast circle on the floor facing north or east, arms and legs uncrossed. listen to the sound of your breath. can you hear "hahm" on the intake and "sah" on the exhale? this is the mantra to use in this exercise. do not speak it- just hear it in the breath. when i say "hahm, i refer to the inhale, and "sah" to the ex

LAITMAN M BASIC CONCEPTS IN KABBALAH

as our life s objective. in the end, all will attain a single goal. the only difference lies in the path: a person who willingly and consciously advances towards the goal gains twofold: saving time and experiencing the delight of merging with the creator, instead of suffering. the gravity of the situation is that humanity does not yet imagine the calamities that lie ahead of it. the goal has been set and the laws of the universe are invariable. personal everyday sufferings and periodic global catastrophes are making every one of us acknowledge the need to observe the creator s law to annul egoism and envy and instead develop compassion, mutual aid, and love. 34 c h a p t e r 5 f r e e d o m o f w i l l the concept of freedom determines our whole life. animals in captivity usually develop i

where perfection already exists, thanks to the future third state, necessitates the existence and completion of both the second and the third states. however, if the third state already exists (albeit not in our sensations) and, according to the creator s plan, we are obliged to achieve it, then where is our freedom of will? it appears from the aforesaid that although we are obliged to attain the set goal, there are two ways to do that, or to pass from the first to the third state: the first way is voluntary; it includes a conscious observation of rules prescribed by kabbalah; the second is a path of suffering, because suffering can purify the body of egoism, force it to achieve altruism, and thus merge with the creator. the only difference between these two paths is that the first is shor

s purpose. he considers that we already exist in our final state. all that is temporary (such as the body with its egoism) merely facilitates our spiritual ascent by working on ourselves. all the other created beings populating this world spiritually ascend and descend along with us, and along with us they attain perfection. since the third state affects the first, we are destined to achieve the set goal by two means: voluntary spiritual development or undergoing suffering, which affects only our bodies. it follows that egoism was created only to exterminate it from the world and transform it into altruism. suffering shows us how insignificant the body is to reveal its transience and worthlessness. when everyone in the world decides to eradicate egoism and think about each other and not t

LAITMAN M FROM CHAOS TO HARMONY

e the quality of altruism the center of our desires. this brings up the question: how can we increase our thoughts about altruistic bonding to others, when our desire for it is not the greatest desire within us? after all, at present, there are many more desires within us, and great desires, too, much more tangible and palpable, and they are the ones we think about. or, more concisely, how we can set this wheel of thought-desire-thought in motion? here is where the influence of our social environment comes into play. if we know how to build around us the appropriate environment, it will serve as a source of new desires and thoughts, which will intensify our drive to attain nature s quality of altruism. because of the importance of man s social environment to his evolution, we will dedicate

LAITMAN M KABBALAH REVEALED

(sapphire) and each sefira (singular for sefirot) has its own light. also, each of the four phases is named after one or more sefira. phase zero is named keter, phase one, hochma, phase two, bina, phase three, zeir anpin, and phase four, malchut. actually, there are ten sefirot because zeir anpin is composed of six sefirot: hesed, gevura, tifferet, netzah, hod, and yesod. therefore, the complete set of sefirot is keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, and malchut. the origin of creation 61 the desire to acquire the thought of creation is the most powerful force in creation. it stands behind the whole process of evolution. whether we are aware of it or not, the ultimate knowledge we all seek is the understanding of why the creator does what he does. it is the sam

o, root, root phase, keter, bina, and many others. similarly, they use many terms to describe the will to receive: creature, kli, receivers, phase one, hochma, and malchut are just a few. these terms refer to subtleties in the two characteristics xbestowal and reception. if we remember that, we will not be confused by all the names. the origin of creation 65 the next thing that malchut does is to set up a mechanism that examines the light (pleasure) and decides if it will receive it, and if so, how much. this mechanism is called masach (screen. the condition by which the masach determines how much to receive is called aim to bestow (figure 3. in simple terms, the kli only takes in what it can receive with the intention to please the creator. the light received within the kli is called inne

the whole purpose of creation is to eventually be liberated from egoism, our actions will always be heading in the right direction xtowards the creator. therefore, if we have two choices and we don t know which of them would bring more pleasure (or less pain, then we have a real opportunity to make a free choice. if the ego does not see a preferable choice, we can choose according to a different set of values. for example, we could ask ourselves not what would be more fun, but what would be more giving. if giving is something we value, this will be easy to do. we can either be egoists or altruists, either think of ourselves or think of others. there are no other options. freedom of choice is possible when both options are clearly visible and equally appealing (or unappealing. if i can onl

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

yet, even if we begin to advance from a correct starting point, if we don t know exactly how to continually check and correct our course, we are sure to deviate from the correct path. furthermore, if we make even the slightest deviation at any point along the journey, then our error will increase with every step as we continue moving forward. consequently, we will get farther and farther from our set goal. before our souls descend into this world, they are a part of the creator, a tiny element of him. this element is known as "the root of the soul" the creator places the soul into the body so it can elevate the body s desires when the soul rises and merges with the creator again. in other words, the soul is placed into the body when a person is born into this world to overcome the desires

path. the simplest way to check whether we are still on the true path is to determine whether we are striving to comprehend the characteristics of the creator in order to become one with him "if i am not for me, thenwho is forme? and if i am only concerned with myself, then what am i" these contradictory statements reflect the conflicting attitudes we face when considering our efforts to attain a set personal goal. on the one hand, we must believe that there is no one to turn to for help but ourselves, and act with the certainty that our good deeds will be rewarded and our evil deeds will be punished. we, as individuals, must believe that our own actions have direct consequences, and that we build our own futures. on the other hand, we must say to ourselves "who am i, to be able to defeat

r you joy by showing you my pleasure? host: for that, you need a different source of want and a different means of satisfaction. by using your hunger to receive both food and the joy from eating it, you extinguish them both. guest: i ve got it! the problem is that i prevented myself from feeling joy if i felt you would benefit from it. i refused to such an extent that, although the whole meal was set before me, i couldn t accept it because of my shame in receiving it. that shame was so intense that i was willing to starve, if only to avoid feeling the shame of being the recipient. host: but then, once you were convinced that you weren t receiving for yourself, you began to receive for my sake. because of that, you enjoyed both the food and the pleasure you were giving me. that s why eating

grasp all that surrounds us only through our perception. what we perceive is considered to be truthful and reliable information. however, because we are incapable of seeing all that surrounds us objectively, we assume that the pictures our senses create for us are true. yet, we do not know what the universe is like beyond our senses, or what it would appear to be like for beings with a different set of senses than our own. this is because we acquire our sense of reality from how we perceive our environment; we assume that our senses are- 78- accurate and we accept as true the picture of reality that we perceive through them. if we proceed from the assumption that nothing exists in the universe but the creator and his creations, we can say that our pictures and perceptions are the means by

asures? instead of seeking true pleasure and turning to spiritual things, we seek satisfaction in forever changing fashions, in improving our lifestyles, and in manufacturing new articles. it is as if we were in a race to perpetuate attractive bearers of new pleasures, lest we feel life will not give us sufficient enjoyment. as soon as we attain what we have been striving for, we must immediately set the next goal, because what we have attained soon loses its attraction. yet, without hope for new pleasures, without seeking and chasing them, we seemingly have no incentive to live. therefore, can t it be said that all of our fashions and our lifestyles, all that we constantly pursue, are but another kind of drug? what is the difference between a drug addict s pleasure and the pleasure derive

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

e hypoth se-l( i did not need this hypothesis there. thus, science left no room for the existence of other aspects beyond its own limits, including those realities that are hidden from our perception. everyone believed that humanity had discovered the necessary measures to know the world as it really was. in the late 1800s, it seemed that classical physics had provided researchers with a complete set of laws for every natural phenomenon. many researchers maintained that these laws would help them explain even the few phenomena that remained mysteries. since physics has always been considered the mother of all sciences and the forefront of technology and experimentation, its discoveries served as the foundation for research in other sciences, as well. the era of modern physics began in the

ently, he was a teaching fellow in the department of physics at yale university. today, dr. satinover is completing his phd in quantum physics at nice university in france and teaches constitutional law at princeton university. dr. satinover has written five successful books that were translated into nine languages and sold hundreds of thousands of copies. his most famous book, the quantum brain, set new standards in popular science writing and was celebrated by critics. this book touches upon several themes: mathematics, science, computers, quantum physics, and artificial intelligence. two other books of satinover s became bestsellers: cracking the bible code, and homosexuality and the politics of truth. m i c h a e l l a i t m a n, p h d rav michael laitman has a phd in philosophy from t

eral soul is absent, the structure will be incomplete and we will not reach the purpose of creation. hence, we must cherish the personal part of each and every person. we must allow everyone to evolve in a way suitable for them to flourish. kabbalah distinguishes between a proper social life and personal, individual evolution. to sustain society, everyone must certainly adhere to the rules it has set. but when it comes to personal growth, the uniqueness of every person must be fervently guarded. kabbalah explains in great detail how personal growth and adherence to society s rules should be intermingled, and specifies how to build a correct society that allows for all of its members to evolve in their own unique way. kabbalah strictly objects to any cultural or educational coercion from we

nd the liquid into solid. thus, you evidently see that the five senses do not reveal to us any essence at all, but only incidents and manifestations of operations of the essence--rabbi yehuda ashlag (baal hasulam) preface to the book of zohar, item 12 pa r t i i i: p e r c e p t i o n o f r e a l i t y 118 thus, proper perception of reality is of paramount importance to us. the boundaries are not set to limit or diminish our knowledge or to stop us from engaging in some forbidden matters. on the contrary, when we detach ourselves from the parts we do not control, we spare ourselves confusion. if we limit our field of vision to the range we can control, we will perceive the true picture of reality. following this condition rigorously will enable us to progress correctly. in our present stat

LAITMAN M THE KABBALAH EXPERIENCE

e n c e 10 control the system of the worlds and determine how to conduct our daily lives, which makes this wisdom necessary for everyone. until the year 1995, i was busy opening many kabbalah classes throughout israel and around the world. as a result, i was presented with an ever-growing number of questions, until i could no longer answer them by ordinary correspondence. therefore, i decided to set up an internet site and supply the answers to those requesting them, along with more general knowledge of man and his existence in the world. the web site quickly developed and expanded, and today over a million people from all corners of the world visit it every month. they download information about the method of kabbalah and the way to conduct their lives, in addition to submitting numerous

umanity? a: we have nothing to be afraid of, because even your question comes from the creator! man has but the ability to say, if i am not for me, who is for me? this means we must act as though the creator does not exist, and afterwards, when all is said and done, to ascribe everything to the creator, from the very first thought to the final act. everything is planned ahead. your entire path is set in advance. you are already in your final state; you just cannot feel it yet. all that depends on you is how fast you advance toward the goal. if you read more, the rest will follow. you will see that there is no other way. questions of the type you describe arise because we are weak and uncorrected. however, the creator sees the end and the beginning tied together as one; thus, there is no ne

ually appreciate spirituality and make the choice to bring it into our lives. at that point, spiritual perfection and eternity become desirable and we really do delight in them. q: what is the meaning of agony? a: in answer to this question, i d like to quote the words of rav yehuda ashlag in his introduction to the study of the ten sefirot. here, he explains why he wrote that book. indeed, if we set our hearts to answer just one famous question, i am sure that all the questions and doubts will vanish from sight and you will look unto their place, and they will be gone. it is the indignant question, asked by all the people in the world, which is: what is the meaning of our lives? meaning, this number of years we have been given, which cost us so heavily, meaning the multitude of pain that

i were from the old type. but from his time on, there was a drastic change in the souls that descended, and some of them began to demand spiritual elevation. q: is it possible to change the future through kabbalah? a: the kabbalah is meant for precisely that purpose. s t u dy r e q u i r e m e n t s q: can i study kabbalah by myself? a: studying without a teacher is impossible. the teacher should set a spiritual example, explain about the spiritual structure, how it works, how to approach it and how to raise ourselves to it. t h e s t u d y o f k a b b a l a h 91 teachers should also explain how we can lift ourselves to a higher spiritual degree and how to control that spiritual level. there has never been a case in history when someone rose without assistance. it was always a case of a ra

pper reality, the creator, from above. at the end of the exile, with the reacquisition of the land of israel after the holocaust, the last era began. it was a return by equivalence of root and branch, a return to the corporeal land of israel, and at the same time, a return to the spiritual t h e s t u d y o f k a b b a l a h 97 land of israel. that is why the prohibition of the study of kabbalah, set up by the kabbalists themselves, has been completely lifted in our time. however, people who are completely ignorant of kabbalah still advocate the old approach, and cannot see that everything has changed in our world. now there is a comprehensive change in our entire reality. you might say that if, until recently, providence was dictated from above, then from our time onward, providence deman

LAITMAN M THE PATH OF KABBALAH

ge another, we climb another degree and so on. all the degrees are levels of equivalence with the creator. the world of ein sof is in complete equivalence of form with the creator, while our world is in complete oppositeness. the degrees between our world and the world of ein sof are measurements of equivalence of man with the creator, phases of closeness to the creator. the goal that the creator set for us is that while being in this world, we will work on ourselves and gradually correct our inner properties, so that while we are in our worldly bodies, we will be in the world of ein sof in our inner soul, our inner properties. this means that we must resemble the creator while living in this world. until we accomplish that, we will keep returning until we sucpa r t o n e: t h e b e g i n

own egoism and the altruism of the creator. one must be able to choose one s way independently and follow it. t h e pa t h o f k a b b a l a h 60 in order to create that situation, the creator must: detach himself completely from creation, become disconnected. create appropriate conditions for his creations to discover and understand the universe. allow creation the freedom of choice. the creator set up these conditions in a gradual process. the problem is that as long as we have a sense of the creator, we are not independent we are completely subordinate to the light. the light influences creation and passes on its own properties. in order for his creations to become completely independent, the creator must detach himself completely from them. in other words, only when we are devoid of an

eaning the right and left lines. for example, in the degrees of pharaoh, moses, israel, and a gentile, there is both a feminine and a masculine part. but each name can only be attained once and in a certain degree. man and woman are a union of zeir anpin and malchut of the world of atzilut. its essence and degree create different names and a higher spiritual degree. the male and female states are set in each of the 125 degrees. if that is the case, then how should men and women behave in this world? each should behave according to the possibilities that he/she has been given within a specific sex. although we are egoistic and seek nothing but personal profit, we must be grateful to the creator for having allowed us to see ourselves as we really are, as unpleasant as it may be. we should tr

desires to receive (ahp awzen, hotem, peh. that is why it is said that israel, meaning ge, will be a minority. when the rest of the nations are corrected, the light of hochma will appear in each and every soul, as well as in the collective vessel of mankind. the nations of the world subconsciously feel their dependency on israel. they are given that feeling by the creator to press on the jews and set them in motion towards correction. it is difficult for us to imagine what this means in terms of spiritual growth, when one group has to wait for another and is completely dependent on another for one s own correction. the state of israel is a gift from the creator and has a right to exist only to the extent that it gives altruism the right to exist. this is the idea of nearing the creator tha

and dies. or perhaps a natural catastrophe suddenly happens. whom do we blame? when children break something we can punish them, but we will be doing so from within our animate understanding of reward and punishment. in that manner, we teach the child our own understanding and approach. that is how it used to be in russia. if i did not accept communism, they could punish me and even kill me. they set their own rules and their own justice, meaning their own understanding of good and evil. in fact, there must be an honest and objective system of reward and punishment, but not one that favors the initiators of the system, but the wellbeing of those who keep it. it is impossible to provide an accurate and concise explanation of the concepts of reward and punishment. if the system is correct, i

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

re significant and distinctive, and their combination is peculiar; yet they all belonged to ancient egypt, and i knew them well there. almost all the ceremonies are unchanged; there are only a few differences in minor points. the s c ps taken, the k c s given- all have a symbolical meaning which i distinctly remember. 4. egyptian evidences 5. knowing these facts to be so from my own experience, i set to work to collect ordinary physical-plane corroborative evidence for them from such books as were within my reach, and found even more than i had hoped. the explanation of the first degree t c b c begins by remarking that the usages and customs among freemasons have ever borne a near affinity to those of the ancient egyptians, but does not furnish us with any illustrations of the points of si

the fourth of the objects intended to be served by the sacred and secret ritual, of which that of masonry is a relic. 59. the egyptian race 60. the egyptian race of the period of which i have been speaking was of mixed blood, but dominantly aryan. our researches show that about 13,500 b.c. a band of men and women belonging to the highest classes of the great south indian empire which then existed set out on an expedition to egypt, by way of ceylon, having been directed to do so by the manu. the ruling race in egypt in those days was a branch of what has been called in theosophical books the toltec sub-race- a branch probably identical with that cro-magnon race which inhabited europe and africa somewhere about 25,000 b.c. in ancient types of man(*op. cit, p. 71) sir arthur keith remarks tha

ned in all the wisdom of the egyptians h. he passed on his knowledge to the jewish priestly line, and thus it survived in a more or less defective form till the time of david and solomon. 81. when solomon built his temple he erected it on masonic lines, and made it a centre of masonic symbolism and work. he unquestionably intended his temple to demonstrate and to preserve for his people a certain set of measurements, in the same sort of way in which all kinds of astronomical and geodetic facts were enshrined in the measurements of the great pyramid(*see ch. ii, on the pillars) he did not succeed, because much of the tradition had been lost; or it would perhaps be truer to say that while external ceremonial and even the traditional ornamentation had been very fairly preserved, the clue to t

be able, when they in turn visit other lodges, to explain our method of working, and show how, from the occult point of view, the ceremonies should be performed. above all, they must carry with them everywhere the strong magnetism of a completely harmonious centre, the potent radiation of brotherly love. 88. to us also, as to the ancient egyptians, the lodge should be holy ground, consecrated and set apart for masonic work, never to be used for any secular purpose. it should have an atmosphere of its own, just as have the great medieval cathedrals; as they are permeated by the influence of centuries of devotion, so should the very walls of our temple radiate strength, broadmindedness and brotherly love. 89. chapter ii 90. the lodge 91. form and extension 92. it is customary in speaking of

s in the place of the head or brain; that of the w.s.w, corresponds to the generative organs, symbols of strength and virility, and also to the solar plexus, the great ganglionic centre of the sympathetic system; and that of the w.j.w. corresponds to the heart, anciently regarded as the seat of the affections. 98. orientation 99. three reasons are given in the ritual to explain why our lodges are set east and west. in the first place, the sun rises in the east, and the sun is regarded in masonry as a symbol of divinity. secondly, all the western nations look to the east as the source of their wisdom. thirdly, the masons follow the precedent of the temple of king solomon, which was set east and west in imitation of the arrangement of the tabernacle which was carried by the israelites in the

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

rn into osiris when osiris in the heart sees osiris in the heavens, and knows that the twain are one. 59. so taught he, and the wise among the priests were glad. 60. to pharaoh, the monarch, he gave the motto: look for the light; he said that only as a king saw the light in the heart of each could he rule well. and to the people he gave as a motto: thou art the light. let that light shine. and he set that motto round the pylon in a great temple, running up one pillar, and across the bar, and down the other pillar. and this was inscribed over the doors of houses, and little models were made of the pylon on which he had inscribed it, models in precious metals, and also in baked clay, so that the poorest could buy little blue clay models, with brown veins running through them, and glazed. ano

ain animals as perfect representatives of their species, and kept them apart as symbols of those divine qualities. such were the apis bulls, and the cats of bast or pasht. these animals were regarded not exactly as sacred, but as objectified examples of the qualities. in the beginning the creature was a mere symbol, but in later days the egyptians had the idea that those which had been especially set apart came to be linked with the godhead, and so were to some extent a manifestation of the deity. they then embalmed the animals and laid up the mummies in their temples, with the intention of preserving the divine influence. 69. the practice of embalming 70. in the same way the pharaoh was embalmed with the idea that his power, his connection with the deity (which was a very close one as pha

re mentioned by herodotus as being contained in an island, fed by a channel from the nile(*her. book ii, 124- certain of the ceremonies of the mysteries were held. these and other halls in and near the great pyramid are still unknown to the explorer, though they may yet be opened by the proper steps- the secret doors turning upon pivots according to an elaborate system of counterpoises, and being set in motion by treading upon certain spots in the floor in a certain order. 107. the ceremonies of the mysteries were also intended to portray the higher evolution of man, his return to the divine source whence he came, through the development of the higher part of his nature, which is not merely consequent upon practices of meditation and ceremonial, but even more upon the living out of the eth

ing surmounted this difficulty he reached a wide and rapid channel across which he had to swim. on the other side he found a narrow landing place bounded by two high walls of brass, in each of which was an immense wheel of the same metal, and beyond them was an ivory door. he found no means of opening this door, but presently discovered two large rings, which he seized; but the only result was to set the brazen wheels revolving with a stunning noise and to cause the platform upon which he stood to sink from beneath him, so that he remained suspended by the rings over an apparently fathomless abyss, from which issued a cold wind which blew out the tiny flame of his lamp and left him in profound darkness. he was left hanging there for a short time, but soon the noise ceased, the platform ret

somewhat closely with our degree of f.c; these were termed the greater mysteries or in later days the mysteries of serapis. apuleius gives us practically nothing in the way of description beyond the bare fact that he had passed the degree. the instruction in the greater mysteries was carried further and deeper as regards science and philosophy; a more advanced course of intellectual training was set before the students, which one might well call a research into the more hidden paths of nature and science. at the same time the study of the life after death was extended to include the heaven-world, the m c into which all must go to receive their wages for the good deeds done on earth; much of this deeper knowledge of the mental plane was taught in the greater mysteries, in the same manner a

LEFT HAND PATH AND RIGHT HAND PATH

ith his right hand, it is his wonderful ability to do all things. with his left hand he punishes. this hints at the obic nature of the lhp. it should be noted that the terms "left" and "right" as applied to politics, meaning "liberal" and "conservative" respectively, have an independent origin; they are derived from the seating in the french legislative assembly in 1791. usage in tantra tantra, a set of esoteric indian traditions with roots in both hinduism and buddhism, is often divided by its practicioners into two different paths: dakshinachara and vamachara, translated as right-hand path and left-hand path respectively. dakshinachara consists of traditional hindu practices such as asceticism and meditation, while vamachara also includes ritual practices that go against the grain of mai

ity, though most christians would disagree with such a classification. new religious movements which describe themselves as followers of the left-hand path inverted much of the symbolism that they associate with the more "traditional" right- hand path, such as the following biblical passage: and he shall separate them one from another, as a shepherd divideth his sheep from the goats. and he shall set the sheep on his right, but the goats on his left- matthew 25: 32-33 taking a cue from this, modern followers of the left-hand path in the west sometimes utilize the symbol of a goat or baphomet, and sometimes refer to followers of right- hand path religions as sheep, implying that they exhibit a "herd mentality. usage in modern occultism today, the terms left-hand path and right-hand path are

LEMEGETON

spirituum seu goetia this book contains all the names, orders, and offices of all the spirits salomon ever conversed with. the seals and characters belonging to each spirit, and the manner of calling them forth to visible appearance. some of these spirits are in enoch's tables which i have explained, but omitted their seals and characters, how they may be known; but in this book they are at large set forth. the definition of magic magic is the highest most absolute and divine knowledge of natural philosophy advanced in its works and wonderful operations by a right understanding of the inward and occult vertue of things, so that true agents being applied to proper patients, strange and admirable effects will thereby be produced; whence magicians are profound and diligent searchers into natu

LESSER ABSORBING RITUAL OF THE PENTAGRAM OF SET

power sound people on this site 42 other people are just browsing nikita fakename chat joe fakename chat giles fakename chat jessica fakename chat khem caigan chat andren hurry chat galactic humans we r this is you john fakename use real name- broadcast your thoughts- clear powered by envolve 49 people here new chat is it ok 2 use an online ouija boar clesser absorbing ritual of the pentagram of set by ozzion (xxxivaes) 1) visualize your shadow as it extends out from your feet by the candle source. concentrate and see it as it expands and connects with the surrounding darkness. imagine it seeping into the cracks in the floor and walls, melding down through the floor below. through the underworld to the earth's core. 2) floating above, see a black pulsing sphere. imagine it's eight rays of

LETTER FROM A LUCIFEREAN

tian impulse to interminably bother other people, but overcomes it, so that he is not at all concerned with other people apart from his chosen colleagues. for myself, it is much more satanic to have mastered the art of minding my own business, rather than setting myself up to pronounce the fate of other, lesser mortals. again, one can detect the undercurrents of christian impulse in the desire to set satan or lucifer up as gods. here, i will draw the reader s attention to the name of the chapter- the "brotherhood" of lucifer. this reflected the view that one relates with lucifer/satan as elder brethren. thus the aim of satanic ritual (in a broad sense) is to identify the power of satan as one s own power to overcome. satan is then, an ideal type with which the satanist identifies in order

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

aries if deliberately and carefully maintained, can be extremely useful for magical work. it is such fine distinctions which separate the magician from the mere dissolusethe final volume in his magisterial study of the history of the devil, jeffrey burton russell contemptuously dismisses contemporary, religious satanism as represented by anton szandor lavey, the church of satan, and the temple of set. russell, obviously irritated by what he characterizes as satan chic, asserts that satan is by definition evil. hence modern satanism s effort to recover the positive satan of the romantic poets is inherently meaningless because it contradicts itself. alternately, in the same section where he discounts lavey and others as pseudo-satanists, russell characterizes jim jones s people s temple as a

ard off the evil eye. two of the best known gestures are mano cornuta, making horns, in which the index and little finger are extended with the other two fingers and the thumb are folded into the palm; and the mano in fica or the fig, in which the hand is in a fist with the thumb protruding between the first and second fingers. the latter is a synonym for the female genitals. rock-crystal amulets set in gold of a hand in the sign of the fig were made in southern germany circa 1680. amulets may be made of hands in these configurations and are still made and sold today. in many regions a red coral amulet depicting the sign of the fig is popular even today on watch-chains and necklaces. knots are another symbol traditionally believed to dispel the evil eye. knots have long been tied in garmen

ues. the sin of the angel. an essay on a re-interpretation of some thomistic positions. westminster,maryland: newman press, 1959. pegis, anton c. basic writings of saint thomas aquinas. new york: random house, 1945. tugwell, simon. human immortality and the redemption of death. london: darton, longman and todd, 1990. aquino, michael a. michael aquino (b. october 16, 1946, founder of the temple of set, was born in san francisco, california. after earning a b.a (1968) in political science from the university of california, santa barbara, he was commissioned in the army as a special operations officer (intelligence, special forces, psychological operations, civil affairs, and politico-military affairs. just before a 1969 1970 tour of duty in vietnam, he joined the church of satan, founded by

states. assigned by the army to fort knox, kentucky, he organized a local grotto in nearby louisville, then gradually became the senior coordinator of grotto activities throughout the united states. in 1975, because of a decision by anton lavey to give away church priesthoods,aquino and most of the existing national leadership of the church resigned. shortly thereafter they founded the temple of set as an intended continuation and evolution of the church into a context intentionally divorced from judeo-christian mythology. aquino served as the temple of set s high priest until 1996, at which time he retired from the office, while remaining an active member. the temple of set teaches that what christianity has called satan is a corruption of the egyptian figure of set. set is not understoo

anity has called satan is a corruption of the egyptian figure of set. set is not understood as a god of evil, but rather the personification of the individual consciousness or psyche. members( setians) can explore the temple s philosophy individually, or through local groups called archon 15 pylons. unlike the church of satan, which advocated a law of the jungle approach to society, the temple of set inclines more toward platonic idealism, encouraging setians to aspire to high standards of personal ethics despite the moral and cultural imperfections of the society around them. because of its descent from the church of satan, the temple of set is often popularly portrayed as satanic. aquino and other setians, while maintaining a proprietary interest in the satanic tradition, continually ree

LIBER HAD

second practice of meditation("ccxx. ii" 22. 11. let the aspirant take wine and strange drugs, according to his knowledge and experience, and be drunk thereof (the aspirant should be in so sensitive a condition that a single drop, perhaps even the smell, should suffice. ed "this is the first practice of magick art("ccxx. ii" 22. 12. let the aspirant concentrate his consciousness in the rood cross set up upon the mountain, and identify himself with it. let him be well aware of the difference between its own soul, and that thought which it habitually awakes in his own mind "this is the third practice of meditation, and as it will be found, a comprehension and harmony and absorption of the practices of intelligence("ccxx, ii" 22. 13. let the aspirant apply himself to comprehend hadit as the u

LIBER O

range circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which is to be found in cornelius agrippa and other books) you would draw in the four colours with such other devices as your experience may suggest. 4. and so on. we cannot here enter at length into all the necessary preparations; and the student will find them fully set forth in the proper books, of which the goetia is perhaps the best example. these rituals need not be slavishly imitated; on the contrary, the student should no nothing the object of which he does not understand; also, if he have any capacity whatever, he will find his own crude rituals more effective than the highly polished ones of other people. the general purpose of all this preparation is

LIBER 141

ail in the book called agape and is also written plainly in liber cccxxxiii, cap. xxxvi. but now also do we think it fitting to add our own comment to this book agape which we wrote in our own words for the proper setting-forth of this secret taught us at our initiation to the ix by the o.h.o. and this book has received his official approbation in every word thereof. but in this comment do we not set forth the secret itself (rather on the contrary guarding it by certain subtilties even from the conjecture of the unworthy) but only our own ideas as to its right use, with other matters germane, thinking that those into whose hands it may come may thereby understand more fully the utter importance of this secret as having been the pivot of our working for so long a period, and further that it

assist. the attendants will watch with assiduity for signs of waking; and, the moment these occur, all stimulation must cease instantly, and the candidate be allowed to fall again into sleep; but no sooner has this happened than the former practice is resumed. this alternation is to continue indefinitely until the candidate is in a state which is neither sleep nor waking, and in which his spirit, set free by perfect exhaustion of the body, and yet prevented from entering the city of sleep, communes with the most high and the most holy lord god of its being, maker of heaven and earth. the ordeal terminates by failure- the occurrence of sleep invincible- or by success, in which ultimate waking is followed by a final performance of the sexual act. the initiate may then be allowed to sleep, or

LIBER 777

e situation. especially the americans, grossly and crapulously ignorant as they are of the rudiments of human language, seize like mongrel curs upon the putrid bones of their decaying monkey-jabber, and gnaw and tear them with fierce growls and howls. the mental prostitute, mrs. eddy (for example, having invented the idea which ordinary people call god, christened it mind, and then by affirming a set of propositions about mind, which are only true of god, set all hysterical, dyspeptic, crazy amurrka by the ears. personally, i don t object to people discussing the properties of four-sided triangles; but i draw the line when they use a well-known word, such as pig, or mental healer, or dung-heap, to denote the object of their paranoiac fetishism. even among serious philosophers the confusion

, rekht, merti &c[[heru-ra-ha] the twin merti. 18 khephra hormakhu. 19 ra-hoor-khuit, pasht, sekhet, mau horus as 6. 20 isis [as virgin] heru-pa-kraath. 21 amoun-ra amoun-ra apu-t the left ear 22 ma maat. 23 tum, ptah, auramoth (as c, asar (as hanged man, hekar, isis[[hathor] i#qhourey as 24 24 merti goddesses, typhon, apep, khephra hammemit sekhet the belly and back 25 nephthys arwueri. 26 khem (set) set as 10, for u means eye 27 horus menqu khenti-khas the right nostril 28 ahepi, aroueris nuit the lords of kereba the reins 29 khephra (as scarab in tarot trump) anubi 30 ra and many others ra hathor the right eye 31 thoum-aesh-neith, mau, kabeshunt, horus, tarpesheth. mau [serqet the teeth] as 6. 32 sebek, mako see note* apu-t the right ear 32 bis satem, ahapshi, nephthys, ameshet \yyj \yl

es of god) in that language have not been entered. further proof reading is probably required] this electronic edition of 777 was prepared from the version of 777 revised printed in 777 and other qabalistic writings (originally published as the qabalah of aleister crowley. as far as i can tell this was a facsimile from the 1955 first edition of 777 revised; while crowley s original preface was re-set in the 1955 edition, the tables of correspondence, crowley s notes thereon, and the appendix giving the trigrams and hexagrams of the i ching were (with minor exceptions) in their turn straight facsimiles from the original 1909 edition of 777. in preparing the present edition i have included, besides the preface, tables, notes and appendix from the original edition, the following additional ma

yptian deities but were names constructed on qabalistic principles by the golden dawn to refer to water and fire; similarly the name tarpesheth (tharpesht) is unknown prior to g.d. material, although she appears to be a hybrid of bast and sekhet. line 24: typhon was a titan in greek myth (son of tartaros and gaia, probably a personification of destructive forces of nature, who was identified with set in late classical times. add selket, whose symbol was the scorpion. the attribution of khephra is explained by crowley s remarks on this line in the animals column. line 25: add neith (net) who is traditionally depicted with a bow and arrows. line 26: khem is identified by budge (op. cit, i, 97) with the phallic god min or amsu, and was identified by the greeks with pan. line 28: ahephi is hap

in the golden dawn. col. xxxix. will parfitt in living qabalah (first edition) gives a much fuller version of this column, although some of his attributions are questionable. line 8: anhalonium lewinii (the peyote cactus, source of mescaline) is now known by the botanical name lophophora williamsi. col. clxxxvii. see magick in theory and practice for a discussion of some of these formul. another set of attributions of magical formul to the tree of life survives in one of crowley s magical notebooks and may be studied in magick: book 4 parts i-iv (editor s notes to appendix v col. 34. line 0: lastal is not necessarily an error for lashtal (for which see liber v vel reguli) but may be a variant form, the st representing the coptic sou, identified with the greek stau and attributed to kether

LIBER AASH

an aon and an aon and an aon. but thou givest not thy sap; thou fallest not. 6. only in the end shalt thou give up thy sap when the great god f.i.a.t. is enthroned on the day of be-with-us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps up thrice armed from the womb of his mother. harpocrates his twin is hidden within him. set is his holy covenant,that he shall display in the great day of m.a.a.t, that is being interpreted the master of the temple of a a, whose name is truth. 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a seacaptain. 10. also it straineth like a hound in the leash. 11. it hath

LIBER ALEPH

otion) ay not, in thine haste, that such stagnations are unity even as the last victory of thy will is unity. for thy will moveth through free function, according to its particular nature, to that end of dissolution of all complexities, and the ideals and standards are attempts to halt thee on that way. although for thee some certain ideal be upon thy path; yet for thy neighbour it may not be so. set all men a-horseback: thou speedest the foot-soldier on his way, indeed: but what hast thou done to the bird-man? thou must have simple laws and customs to express the general will, and so prevent the tyranny of violence of a few; but multiply them not! now then herewith i will declare unto thee the limits of the civil law upon the rock of the law of thelema. s the book of wisdom or folly 33 az

l in the state must be perfect in his own function, with contentment, respecting his own task as necessary and holy, not envious of another.s. for so only mayst thou build up a free state, whose directing will shall be singly directed to the welfare of all. i the book of wisdom or folly 39 am de fundamentis civitatis (of the foundations of the state) ay not, o my son, that in this argument i have set limits to individual freedom. for each man in this state which i purpose is fulfilling his own true will by his eager acquiescence in the order necessary to the welfare of all, and therefore of himself also. but see thou well to it that thou set high the standard of satisfaction, and that to everyone there be a surplus of leisure and of energy, so that, his will of self-preservation being fulf

always taken to remove the cause of the error, namely, ignorance, as aforesaid. thou mayst also assume that it is part of the child.s will to train every function of the mind; and the guardians may therefore combat the inertia which hinders its development. yet here is much caution necessary, and it is better to work by exciting and satisfying any natural curiosity than by forcing application to set tasks, however obvious this necessity may appear. l the book of wisdom or folly 41 ax de modo disputandi (of the method of disputation) ow in this training of the child there is one most dear consideration, that i shall impress upon thee as in conformity with our holy experience in the way of truth. and it is this, that since that which can be thought is not true, every statement is in some se

another in motion as soon as the first disturbance ariseth. therefore, it is not proper to regard all consequence of a will as its effect. without the revolution there could have been no great effect of the will of napoleon; and moreover his will was broken in the end, to the present misfortune (as it seems to many beside myself) of mankind. this magick therefore, dependeth greatly on the art to set many other wills in sympathetic motion; and the greatest magus may not be the most successful in a mean conception of a limit of time. he may need to strike many blows before he breaketh down his wall, if that be strong, while a child may push over one that is ready to crumble. a the book of wisdom or folly 53 ba de mysterio prudenti (of the mystery of prudence) ehold now nature, how prodigal

d, but thy body of light and all its subtler principles soever. but i will have thee consider most especially what powers thou hast within thee which are certainly capable of great effects, yet which are constantly wasted. think then whether, if these powers, frustrate of their end upon one plane, might not be turned to high purpose and assured success upon another. for an hundred acorns, rightly set in conditions fit for their true growth, will become an hundred oaks, while otherwise they make but one meal for one hog, and their subtle nature is wholly lost to them. learn then, o my son, this mystery of .conomy, and apply it faithfully and with diligence in thy work. b liber aleph vel cxi 54 bb de arte alchemica (of the art of alchymy) ere then i must write concerning talismans for thine

LIBER ARARITA

brilliant god, a god of music and beauty, even as a young god in his strength, playing upon the lyre. 7. thou has appeared unto me as the white foam of ocean gathered into limbs whiter than the foam, the limbs of a miracle of women, as a goddess of extreme love, bearing the girdle of gold. 8. thou hast appeared unto me as a young boy mischievous and lovely, with thy winged globe and its serpents set upon a staff. 2 liber dcccxiii vel ararita 9. thou hast appeared to me as an huntress among thy dogs, as a goddess virginal chaste, as a moon among the faded oaks of the wood of years. 10. but i was deceived by none of these. all these i cast aside, crying: begone! so that all these faded from my vision. 11. also i welded together the flaming star and the sixfold star in the forge of my soul

LIBER ARCANORUM

dawn did he appear, bringing benediction to the fallen universe. 13. also asar was hidden in amennti; and the lords of time swept over him with the sickle of death. 14. and a mighty angel appeared as a woman, pouring vials of woe upon the flames, lighting the pure stream with her brand of cursing. and the iniquity was very great. 15. then the lord khem arose, he who is holy among the highest, and set up his crowned staff for to redeem the universe. 16. he smote the towers of wailing; he brake them in pieces in the fire of his anger, so that he alone did escape from the ruin thereof. 17. transformed, the holy virgin appeared as a fluidic fire, making her beauty into a thunderbolt. 18. by her spells she invoked the scarab, the lord kheph- ra, so that the waters were cloven and the illusion o

LIBER ASTARTE

s ceremony let the philosophus in no wise neglect the service of a menial. let him sweep and garnish the place, sprinkling it with water or with wine as is appropriate to the particular deity, and consecrating it with oil, and with such ritual as may seem him best. and let all be done with intensity and minuteness. 8. concerning the period of devotion, and the hours thereof. let a fixed period be set for the worship; and it is said that the least time is nine days by seven, and the greatest seven years by nine. and concerning the hours, let the ceremony be performed every day thrice, or at least once, and let the sleep of the philosophus be broken for some purpose of devotion at least once in every night. now to some it may seem best to appoint fixed hours for the ceremony, to others it ma

e object most opposite to the svb figvra clxxv 15 devotee [on other planes, it has been suggested that the most opposed types make the best marriages and produce the healthiest children. the greatest pictures and operas are those in which violent extremes are blended, and so generally in any field of activity. even in mathematics, the greatest parallelogram is formed if the lines composing it are set at right angles. ed] 41. conclusions from the foregoing. it may then be suggested to the philosophus, that although his work will be harder his reward will be greater if he choose a deity most remote from his own nature. this method is harder and higher than that of .liber e. for a simple object as there suggested is of the same nature as the commonest things of life, while even the meanest de

LIBER CCC KHABS AM PEKHT

s own substance, as it were by spies in the citadel of an ally that is not wholly trusted. now then therefore what must the magician do? he must first expel utterly water from wood by an invocation of the fire of the sun our father. that is to say, without the inspiration of the most high and holy one even we ourselves could do nothing at all. then, son, beginneth the khabs am pekht 9 magician to set his fire to the little dry wood, and that enkindleth the wood of middle size, and when that blazeth brightly, at the last the great logs, though they be utterly green, are nevertheless enkindled. now, son, hearken unto this our reproof, and lend the ear of thine understanding unto the parable of this magick. we have for the whole beginning of our work, praise be eternally unto his holy name, t

azeth brightly, at the last the great logs, though they be utterly green, are nevertheless enkindled. now, son, hearken unto this our reproof, and lend the ear of thine understanding unto the parable of this magick. we have for the whole beginning of our work, praise be eternally unto his holy name, the fire of our father the sun. the inspiration is ours, and ours is the law of thelema that shall set the world ablaze. and we have many small dry sticks, that kindle quickly and burn through quickly, leaving the larger wood unlit. and the great logs, the masses of humanity, are always with us. but our edged need is of those middle fagots that on the one hand are readily kindled by the small wood, and on the other endure until the great logs blaze (behold how sad a thing it is, quoth the ape o

LIBER CCCXXXV ADONIS

fs daughter, am but serf and thrall where time hath wrought her cobweb in the hall. this blood avails not; where fs the signet ring whose pussiance fails not to arouse the king? heir of his heart, i am uncrowned; then, one that hath no art or craft in babylon. i left my home and found a vassal.s house. this lampless dome of death, vertiginous! o for the foam of billows that carouse about the crag-set columns! for the breeze that fans their flagging caryatides! for the gemmed vestibule, the porch of pearl, the bowers of rest, the silences that furl their wings upon mine amethystine chamber whose lions shone with emerald and amber! liber cccxxxv 28 o for the throne whereon my father fs awe, lofty and lone, lets liberty love law! all justice wrought, its sword the healer fs knife! all mercy

hal. he couches upon the right side of the lady psyche] hail! thou that holdest thine appointed station, lordliest and boldest of his habitation, silence that foldest over its creation [the lion passes over. he is redder than the setting sun. he couches upon the left side of the lady psyche] hail! thou that art his ward and warrior, the brazen heart, the iron pulse of war! up start, up start! and set thyself to roar [the peacock passes over. this peacock is so great that his fan, as he spreads it on couching before the face of the lady psyche, fills the whole of the hall] hail! glory and light his majesty that hideth, pride and delight whereon his image rideth, while in thick night and darkness he abideth [the stage now darkens. even the light shed by the jewels of the lady psyche is extin

LIBER CCXLII AHA

earth again, though, blazing through each nerve and vein, the light yet holds its choral course, filling my frame with fiery force like god.s. now hear the apocalypse new-fledged on these reluctant lips! olympas. i tremble like an aspen, quiver like light upon a rainy river! marsyas. do what thou wilt! is the sole word of law that my attainment heard. arise, and lay thine hand on god! arise, and set a period aha! 31 unto restriction! that is sin: to hold thine holy spirit in! o thou that chafest at thy bars, invoke nuit beneath her stars with a pure heart (her incense burned of gums and woods, in gold inurned, and let the serpent flame therein a little, and thy soul shall win to lie within her bosom. lo! thou wouldst give all.and she cries: no! take all, and take me! gather spice and virg

LIBER CHANOKH

ha gohol: gi-cahisaje auauago coremepe peda, dasonuf vi-vau-di-vau? casaremi oeli meapeme sobame agi corempo carep-el: casaremeji caro-o-dazodi cahisa od vaugeji; dasata ca-pi-mali cahisa ca-pi-ma-on: od elonusahinu cahisa ta el-o calaa. torezodu nor-quasahi od fe-caosaga: bagile zodir e-na- iad: das iod apila! do-o-a-ipe quo-a-al, zodacare! zodameranu obelisonugi resat-el aaf nor-mo-lapi! i have set my feet in the south, and have looked about me, saying: are not the thunders of increase numbered 33, which reign in the second angle? under whom i have placed 9639: whom none hath yet numbered, but one; in whom the second beginnings of things are and wax strong, which also successively are the numbers of time: and their powers are as the first 456. arise! you sons of pleasure! and visit the e

he earth: for i am the lord your god; which is and liveth (for ever! in the name of the creator, move! and shew yourselves as pleasant deliverers, that you may praise him among the sons of men [invokes: hcoma; the whole tablet of water. the angle of c of c. the queen of the thrones of water] the forty-eight keys or calls 26 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce .the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [m

areme zodumebi canilu. dazodisa etahamezoda cahisa dao, od mireka ozodola cahisa pidiai colalala. ul ci ninu a sobame ucime. bajile? iad balatohe cahirelanu pare! niiso! od upe ofafafe; bajile a-cocasahe icoresaka a uniji beliore. a mighty guard of fire with two-edged swords flaming (which have eight vials of wrath for two times and a half, whose wings are of wormwood and the marrow of salt) have set their feet in the west, and are measured with their 9996 ministers. these gather up the moss of the earth as the rich man doth his treasure. cursed are they whose iniquities they are! in their eyes are mill-stones greater than the earth, and from their mouths run seas of blood. their heads are covered with diamonds, and upon their heads are marble stones.*10 happy is he on whom they frown not

longer online. note that these tables predate the dee-kelly workings, and dee does not seem to have known what they were or what to do with them: he repeatedly asked about them and received vague or evasive answers from kelly and/or the angels. the heptarchic system of planetary magick is covered by turner (1983) and james (1984; a .golden-dawn-ized. version is presented by zalewski (1990. it is set out in two ms digests by dee, de heptarchia mystica in sloane 3191, and compendium heptarchia mystica (add. ms 36,674. this material is drawn from the skrying liber lxxxiv 39 sessions recorded in sloane ms 3188, principally tertius and quartus but incorporating material from all the books. it is not clear whether what dee meant by the .book of enoch. was the .tablets of enoch. which are defini

(plate x) they have been restored. the angels of the tribes are as follows: angel tribe quarter olpaged dan east gebabal asshur east s-e lavavoth gad south s-e ziracah reuben south zurchol simeon south s-w zinggen zebulon west s-w hononol judah west alpudus issachar west n-w arfaolg ephraim north n-w zarnaah manesseh north cadaamp benjamin north n-e zarzilg napthali east n-e james (1984) gives a set of attributions of these to the signs of the zodiac which results in a rather strange arrangement of the signs around the circle of the quarters; as i am not sure what his source for it was, it is here omitted. another arrangement appears in zalewski (1990, based on some notes by mathers to a golden dawn lecture on the astrological attributions of the 12 tribes, but this appears to disregard d

LIBER CLXV A MASTER OF THE TEMPLE

n entirely flabby person may sneak through his year, and become a neophyte, to the shame of the order. but this objection is theoretical; for initiation is overseen from the third order, where no error may endure. o.m. the equinox 132 as this cannot be done with comfort, in this country (england, let your chief practice take place an hour or half an hour before your breakfast hour. 4. if possible set apart a room wherein to carry out your exercises; keep it clean, and only keep in it objects which please you; burn a little incense in the room before beginning an exercise; keep the room holy to yourself, and do not allow yourself or another to do anything unbalanced in thought or action in it. in will and deed make this room a temple and a symbol of that greater temple which is your higher

in the room before beginning an exercise; keep the room holy to yourself, and do not allow yourself or another to do anything unbalanced in thought or action in it. in will and deed make this room a temple and a symbol of that greater temple which is your higher self. the exercises the first exercise rise to time, and without undue haste, wash and dress, robe yourself and enter the room you have set apart; burn a little incense and turning to the east repeat some simple orison such as: may the light of adonai arise within me, may it guide me through this day and be as a lamp to lighten my darkness. then make a general confession, as shortly as possible, of your last day s work and enter it in your diary, after which sit down in a comfortable position and do the following. with your hands

n do it at a definite hour daily and do it continuously; to take up an exercise and then drop it is worse than useless, for it is unbalancing. now, as any probationer knows, as soon as one sets out to do the simplest task regularly and with magical intent, that task becomes not only difficult, but well nigh impossible of performance. this is just what v.i.o. found, and no sooner had his task been set than all kinds of difficulties presented themselves, like the dog-faced demons mentioned by zoroaster, to prevent its fulfilment. he tried, but at the end of january he writes: i cannot get on under these conditions. had plenty of time to do exercises this morning, but was continually interrupted. did not robe myself as i have no place fit to call a temple. how little did he know at that time

der. he laments his negligence in this respect, but writes: yet know i well that i alone have suffered and shall suffer from this negligence, and i must humbly take any results that may arise out of my failure. still, even though i may have neglected the advice given me when i first became a probationer, i feel that i have progressed, be it never so slightly, along the path which from the first i set out to tread. may it not be, o adonai, that even now the second six months may be made to balance the first six, and that what is passed may yet be for the best? at that time he had not found out that things always turn out for the best; it took him a long while to realize this, but it is evident that soon afterwards his efforts produced some result; for we find an entry on sunday, august 7th

january 30th, 1911, to april 30th of that year, he kept a scientifically tabulated diary and during the prescribed three months he never missed a day in the performance of his appointed task. his results, during this period, were perhaps not of a very startling nature, but, as any true student learns, it is the long and continued grind, the determined effort to carry out the work in hand or task set, in spite of every obstacle that may arise, that really counts when it comes to lasting results. it is the will that needs training, and the accomplishment of such work, particularly if uninteresting and tedious in itself, goes far towards that end. the equinox 144 jan. 30th, 1911. letter from frater p.a. his neophyte. from this letter he learned that many changes had transpired since he left

LIBER COLLEGII SANCTI

ience; otherwise what is he to do when as a neophyte he is consulted by his probationers? it is important that he should be armed at all points. no one will be admitted as a neophyte unless his year's work gives evidence of considerable attainment in the fundamental practices, asana, pranayama, assumption of god-forms, vibration of divine names, rituals of banishing and invoking and the practices set out in sections 5 and 6 of liber o. although he is not examined in any of these, the elementary experience is necessary in order that he may intelligently assist those who will be under him. the task of a neophyte. g c the tests called the powers of the sphinx. h it should not be assumed that these are formal theoretical or practical examinations. a hint of what might have been intended may pe

LIBER CORDIS CINCTI SERPENTE

earl from them, that we may ride upon the river of amrit! 34. thou seest yon petal of amaranth, blown by the wind from the low sweet brows of hathor? 35 (the magister saw it and rejoiced in the beauty of it) listen! 36 (from a certain world came an infinite wail) that falling petal seemed to the little ones a wave to engulph their continent. 37. so they will reproach thy servant, saying: who hath set thee to save us? 4 liber lxv 38. he will be sore distressed. 39. all they understand not that thou and i are fashioning a boat of mother-of-pearl. we will sail down the river of amrit even to the yew-groves of yama, where we may rejoice exceedingly. 40. the joy of men shall be our silver gleam, their woe our blue gleam.all in the mother-of-pearl. 41 (the scribe was wroth therat. he spake: o ad

ic of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou art the negation of all these things. 26. for there is no symbol of thee. 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. liber cordis cincti serpente svb figvra ynda 13 29. yet all the while thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodile against asar; thou art mati, the slayer in the deep. thou art typhon, the wrath of the elements, o thou who transcendest the forces i

19. and adonai said: thou art enmeshed in the web of the magician. this he said subtly, to try him. 20. but the magister gave the sign of the magistry, and laughed back on him: o lord, o beloved, did these fingers relax on thy curls, or these eyes turn away from thine eye? 21. and adonai delighted in him exceedingly. 22. yea, o my master, thou art the beloved of the beloved one; the bennu bird is set up in phila not in vain. 23. i who was the priestess of ahathoor rejoice in your love. arise, o nile-god, and devour the holy place of the cow of heaven! let the milk of the stars be drunk up by sebek the dweller of nile! 18 liber lxv 24. arise, o serpent apep, thou art adonai the beloved one! thou art my darling and my lord, and thy poison is sweeter than the kisses of isis the mother of the

have drained her beauty of its sustenance; i have abased her before me, i have mastered her, i have possessed her, and her life is within me. in her blood i inscribe the secret riddles of the sphinx of the gods, that none shall understand,.save only the pure and voluptuous, the chaste and obscene, the androgyne and gynander that have passed beyond the bars of the prison that the old slime of khem set up in the gates of amennti. 45. o my adorable, my delicious one, all night will i pour out the libation on thine altars; all night will i burn the sacrifice of blood; all night will i swing the thurible of my delight before thee, and the fervour of the orisons shall intoxicate thy nostrils. 46. o thou who camest from the land of the elephant, girt about with the tiger fs pell, and garlanded wi

LIBER CXCVII STORY OF SIR PALAMEDES

h gone to the shores of the middle sea to restore his health. there he practiseth devotion to the beast, and becometh maudlin and sentimental. his knaves mocking him, he beateth one sore; from whose belly issueth the questing. xxiv. being retired into an hermitage in fenland, he traverseth space upon the back of an eagle. he knoweth all things.save only it. and incontinent beseedheth the eagle to set him down again. xxxv. he lectureth upon metaphysics.for he is now totally insane.to many learned monks of cantabrig. they applaud him and detain him, though he hath heard the questing and would away. but so feeble is he that he fleeth by night. sir palamdes, the saracen knight viii xxxvi. it hath often happened to sir palamede that he is haunted by a shadow, the which he may not recognise. but

ng to him. all the knights attain the quest. the voice of christ is heard .well done. he sayeth that each failure is a step in the path. the poet prayeth success therein for himself and his readers. the high history of good sir palamedes the saracen knight; and of his following of the questing beast 3 i sir palamede the saracen rode by the marge of many a sea: he had slain a thousand evil men and set a thousand ladies free. armed to the teeth, the glittering kinght galloped along the sounding shore, his silver arms one lake of light, their clash one symphony of war. how still the blue enamoured sea lay in the blaze of syria fs noon! the eternal roll eternally beat out its monotonic tune. sir palamede the saracen a dreadful vision here espied, a sight abhorred of gods and men, between the l

ense, dead the flame; the slain babe lay there black and stark. what of the beast? what of the quest? more blind the quest, the beast more dim. even now its laughter is suppressed, while his own demons mock at him! o thou most desperate dupe that hell fs malice can make of mortal men! meddle no more with magick spells, sir palamede the saracen! 67 xxix ha! but the good knight, striding forth from set.s abominable shrine, pursues the quest with bitter wrath, so that his words flow out like wine. and lo! the soul that heareth them is straightway healed of suffering. his fame runs through the land of khem: they flock, the peasant and the king. there he works many a miracle: the blind see, and the cripples walk; lepers grow clean; sick folk grow well; the deaf men hear, the dumb men talk. he c

ower in his sublime control, sir palamedes, the saracen knight 79 all felt, all thought, all comprehended .how is it, then, the quest (he saith .is not.at last!.achieved and ended? why taste i not the bounteous breath, receive the goodly gift of grace? now, kind king-eagle (by god fs death, restore me to mine ancient place! i am advantaged nothing then. then swooped he from the byss of space, and set the knight amid the fen .god. quoth sir palamede .that i who have won nine should fail at ten! i set my all upon the die: there is no further trick to try. call thrice accursed above men sir palamede the saracen. 80 xxxv .yea. quoth the knight .i rede the spell. this beast is the unknowable. i seek in heaven, i seek in hell; ever he mocks me. yet, methinks, i have the riddle of the sphinx. for

ught. the questing beast i sware to attain and all this miracle is naught. off on my travels once again! i keep my youth regained to foil old time that took me in his toil. i keep my strength regained to chase the beast that mocks me now as then dear christ! i pray thee of thy grace take pity on the forlorn case of palamede the saracen. 92 xl sir palamede the saracen hath see the all; his mind is set to pass beyond that great amen. far hath he wandered; still to fret his soul against that soul. he breaches the rhododendron forest-net, his body bloody with its leeches. sternly he travelleth the crest of a great mountain, far that reaches toward the king-snows; the rains molest the knight, white wastes updriven of wind in sheets, in torrents, fiend-possessed, up from the steaming plains of i

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

m. well, i would much prefer to spend my life at the rod; it is wearisome and loathsome to be constantly flogging the tough hide of britons, whom after all i love. gwhom the lord loveth he chasteneth, and scourgeth every son that he receiveth. h1 i shall really be glad if a few of you will get it over, and come and sit on daddy fs knee! the first step is the hardest; make a start, and i will soon set the hunchback lion and the soldier unicorn fighting for your crown. and they shall lie down together at the end, equally glad, equally weary; while sole and sublime that crown of thine (brother) shall glitter in the frosty void of the abyss, its twelve stars filling that silence and solitude with a music and a motion that are more silent and invisible than they; thou shalt sit throned on the i

LIBER CXX

rections: e. air, s. fire, w. water, n. earth (as is implied in liber samekh, and used in the lesser pentagram, star ruby and others) or if he intends the directions of the cherubic signs (as in the planetary stations: e. fire, s. earth, w. air, n. water (used in the lesser hexagram, the star sapphire and others) or even the directions in liber reguli: n. air, s. fire, e. earth, w.water. the only set of directions that agree with the order of the spell itself (ignoring markouts on the directions) and go in order of the verse to be said, is that of the elemental directions, which i have used. there are a couple of other lacunae that i have not attempted to fill in, though it is obvious what is intended. crowley sent this ritual to frater semper peratus as part of the material involved in an

LIBER DCCCLX JOHN ST

men spend nine-tenths of their waking lives in that world, only descending to feed and dress and so on at the imperative summons of their physical constitution. now to us who thus live the world of mind seems almost as savage and unexplored as the world of nature seemed to the greeks. there are countless worlds of wonder unpath fd and uncomprehended.and even unguessed, we doubt not. therefore we set out diligently to explore and map these untrodden regions of the mind. surely our adventures may be as exciting as those of cortes or cook! it is for this reason that i invite with confidence the attention of humanity to this record of my journey. but another set of people will find another disappointment. i am hardly an heroic figure. i am not the good young man that died. i do not remain in

g conquered nature) we are all able to say .i will drink this wine, and not that wine. for, as we have now learnt, our happiness does not at all depend upon our possessions or our power. we would all rather be dead than be a millionaire who lives in daily dread of murder or blackmail. our happiness depends upon our state of mind. it is the mastery of these things that the magicians of to-day have set out to obtain for humanity; they will not turn back, or turn aside. it is with the object of giving the reins into the hands of others that i have written this record, not without pain. others, reading it, will see the sort of way one sets to work; they will imitate and improve upon it; they will attain to the magistry; they will prepare the red tincture and the elixir of life.for they will di

worked so hard. oh lord, how long? 5.50. the mantra still ripples on. i am so far from the path that i have a real good mind to get maryt to let me perform the black mass on her at midnight. i would just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra.s mantra till his throne gets red-hot and burns his lotus-buttocks; i want to pinch little harpocrates till he fairly yells. and i will too! somehow! 6.15. i have now got into a sort of smug content, grinning all over like some sleepy chinese god. no reason for

there is this point to be considered: that one can never (except by a regrettable accident) hurt oneself more than one wants to. in other words, it is impossible thus to inflict pain, and so flagellants have been rightly condemned as mere voluptuaries. the only way to do so would be to inflict some torture whose severity one could not gauge at the time: e.g, one might dip oneself in petroleum and set light to it, as the young lady mystic did.i suppose in brittany!.the other day. it fs not the act that hurts, but the consequences; so, although one knows only roughly what will happen, one can force oneself to the act. this, then, is a possible form of self-martyrdom. similarly, mutilations; though it is perhaps just to observe that all these people are mad when they do these things, and thei

balance in the two arms of the tube is attained, the fluid goes on softly and silently of its own act. gravitation which was against us is now for us. so now the whole destiny of the universe is by me overcome; i am impelled, with ever-gathering and irresistible force, toward adonai. 12.25. vi veri vniversvm vivvs vici!1 12.57. back home to illuminate my beautiful ritual. 3.30. two pages done and set aside to dry. i think i will go for a little walk and enjoy the beautiful sun. also to the chemist fs to have my finger attended to. 1 [lat .by the power of truth, i, a living man, have conquered the universe. crowley.s 8 =3 motto; apparently it is a quote from somewhere but i have not managed to track it down precisely so far] liber dccclx 68 4.05. the chemist refused to do anything; and so i

LIBER DCCCXI ENERGIZED ENTHUSIASM

into art. the disorderly discharge is mere waste, a wilderness of howlings; the orderly discharge is a gprometheus unbound, h or gl fage d fairain, h according to the special aptitudes of the enthused person. but it must be remembered the special aptitudes are very easy to acquire if the driving force of enthusiasm be great. if you cannot keep the rules of others, you make rules of your own. one set turns out in the long run to be just as good as the other. henri rousseau, the douanier, was laughed at all his life. i laughed as heartily as the rest; though, almost despite myself, i kept on saying (as the phrase goes) gthat i felt something; couldn't say what. h the moment it occurred to somebody to put up all his paintings in one room by themselves, it was instantly apparent that his naiv

LIBER DCLXXI VEL PYRAMIDOS

pyramid duly builded. 4 1. initiation the first pylon i know not who i am; i know not whence i came; i know not whither i go; i seek.but what, i do not know! i am blind and bound; but i have heard one cry ring through eternity; arise and follow me! the candidate still, bound and hoodwinked: asar un-nefer! i invoke the fourfold horror of the smoke. unloose the pit! by the dread word of power.that set-typhon hath heard. sazaz sazaz adnatsan sazaz1 the fear of darkness and of death. the fear of water and of fire the fear o. the chasm and the chain the fear of hell and the dead breath. the fear of him, the demon dire that on the threshold of the inane stands with his dragon fear to slay 1 (pronounce this backwards. but it is very dangerous. it opens the gates of hell) liber dclxxi vel pyramid

LIBER DOMINI

s false, and so the gods of dogmatic faith are truly divided against each other in a hopeless struggle. as long as there is such widespread disagreement concerning the divine, all claims of absolute truth and unity will continue to ring hollow. the satanist is able to see this situation for what it really is, and to find humor in the meanderings of the sheep. 8. let those who follow their gods be set upon each other with a mad frenzy, let them compete in sports of bloodshed and treachery. watch them as they kill each other in the most ingenious of ways. observe as those who would consign me to the fires of hell endure a hell fashioned by their own blooddrenched hands. my laughter can be heard among their decaying corpses comment: the belief in absolute truth and moral clarity has ensured t

LIBER GRADUUM MONTIS ABIEGNI

lxi and lxv [certain probationers are admitted after six months or more to ritual xxviii.2] at the end of the probation he passes ritual dclxxi3 which constitutes him a neophyte. 2. the neophyte. his duties are laid down in paper b, class d. he receives liber vii. examination in liber o, caps i..iv, theoretical and practical. examination in the four powers of the sphinx. practical. four tests are set.4 further, he builds up the magic pentacle.5 finally he passes ritual cxx,6 which constitutes him a zelator. 3. the zelator. his duties are laid down in paper c, class d. he receives liber ccxx, xxvii, and dcccxiii. examinations in posture and control of breath (see equinox vol. i no. 1. practical. further, he is given two meditation-practices corresponding to the two rituals dclxxi and cxx.7

ersions; crowley fs illuminated ms as prepared during the gjohn st. john h magical retirement was published in colour facsimile in equinox iv (1. the statement in liber 185 that the probationer shall keep himself free from all other engagements for one whole week at the end of the year fs probation is consistent with the former ritual. 4 comparing this with liber 185 suggests that gfour tests are set h refers to the gexamination in the four powers of the sphinx h referred to above. it should be assumed that this refers to any kind of formalised practical examination: some hint as to what might have been intended may be found in letter 74 of magick without tears, although there the four tests are glyphed using the tarot suits. 5 instructions.though not always clear and helpful or indeed use

LIBER HAD

second practice of meditation (ccxx. ii. 22. 11. let the aspirant take wine and strange drugs, according to his knowledge and experience, and be drunk thereof (the aspirant should be in so sensitive a condition that a single drop, perhaps even the smell, should suffice. ed) this is the first practice of magick art (ccxx. ii. 22. 12. let the aspirant concentrate his consciousness in the rood cross set up upon the mountain, and identify himself with it. let him be well aware of the difference between its own soul, and that thought which it habitually awakens in his own mind. this is the third practice of meditation, and as it will be found, a comprehension and harmony and absorption of the practices of intelligence (ccxx. ii. 22. 13. let the aspirant apply himself to comprehend hadit as the

LIBER HHH

he god rearisen, as it shall have been given unto thee by the superior.9 16. and this being accomplished, thou mayest enter again into the vision, that thereby shalt be perfect in thee. 17. after this shalt thou return into the body, and give thanks unto the most high god iaida; yea, unto the most high god iaida.10 18. mark well that this operation should be performed if it be possible in a place set apart and consecrated to the works of the magic of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough if thou cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practice

LIBER LIBERI VEL LAPIDIS LAZULI

ammon-ra. 12. then i the priest beheld a steady glitter in the heart of the pearl. 13. so bright we could not look. but behold! a bloodred rose upon a rood of glowing gold! svb figvra vii 11 14. so i adored the god. bacchus! thou art the lover of my god! 15. i who was priest of ammon-ra, who saw the nile flow by for many moons, for many, many moons, am the young fawn of the grey land. 16. i will set up my dance in your conventicles, and my secret loves shall be sweet among you. 17. thou shalt have a lover among the lords of the grey land. 18. this shall he bring unto thee, without which all is in vain; a man fs life spilt for thy love upon mine altars. 19. amen. 20. let is be soon, o god, my god! i ache for thee, i wander very lonely among the mad folk, in the grey land of desolation. 21

nce in your conventicles, and my secret loves shall be sweet among you. 17. thou shalt have a lover among the lords of the grey land. 18. this shall he bring unto thee, without which all is in vain; a man fs life spilt for thy love upon mine altars. 19. amen. 20. let is be soon, o god, my god! i ache for thee, i wander very lonely among the mad folk, in the grey land of desolation. 21. thou shalt set up the abominable thing of wickedness. oh joy! to lay that corner-stone. 22. it shall stand erect upon the high mountain; only my god shall commune with it. 23. i will build it of a single ruby; it shall be seen from afar off. 24. come! let us irritate the vessels of the earth: they shall distil strange wine. 25. it grows under my hand: it shall cover the whole heaven. 26. thou art behind me:

7. yea, an angel troubled the waters. 28. this was the cry of him: iiioooshbthio-ioiiiiamamthibi- ii. 16 liber liberi vel lapidis lazuli 29. nor did i sing this for a thousand times a night for a thousand nights before thou camest, o my flaming god, and pierced me with thy spear. thy scarlet robe unfolded the whole heavens, so that the gods said: all is burning: it is the end. 30. also thou didst set thy lips to the wound and suck out a million eggs. and thy mother sat upon them, and lo! stars and stars and ultimate things whereof stars are the atoms. 31. then i perceived thee, o my god, sitting like a white cat upon the trellis-work of the arbour; and the hum of the spinning worlds was but thy pleasure. 32. o white cat, the sparks fly from thy fur! thou dost crackle with splitting the wor

s, and the face is the laughing face of eros. 40. smiling we greet him with the secret signs. 41. he leads us into the inverted palace. 42. there is the heart of blood, a pyramid reaching its apex down below the wrong of the beginning. 43. bury me unto thy glory, o beloved, o princely lover of this harlot maiden, within the secretest chamber of the palace. 44. it is done quickly; yea, the seal is set upon the vault. 22 liber liberi vel lapidis lazuli 45. there is one that shall avail to open it. 46. nor by memory, nor by imagination, nor by prayer, nor by fasting, nor by scourging, nor by drugs, nor by ritual, nor by meditation; only by passive love shall he avail. 47. he shall await the sword of the beloved and bare his throat for the first stroke. 48. then shall his blood leap out and wr

LIBER LLL PARADIGMAT PIRATE

working on his next book. the author welcomes wellarticulated feedback and will answer all correspondence. he can be reached at geistlos@wi.rr.com. dedication (to the illuminates of thanateros) foreword a new book in an established current begs for context. the published side of the chaos current has evolved in some fairly distinct phases in the last 27 years. in 1978 peter carroll fs liber null set down in a practically-usable form a simple and powerful approach to doing successful sorcery. the core technologies involved are gnosis and belief-shifting: all successful magic is performed in an altered state of consciousness (gnosis, and belief itself is a tool in the working of magic, rather than an unchanging envelope around the operation. the theoretical basis of this approach, which lat

nal grimoires of the their own journeys through the pandaemonaeon. from 1986 the magazine gchaos international h supplied a new forum for a breathtaking expansion of chaos magic, which was centered around the organization of most of the original small iot network into an effective magical order for teaching magical technique and working innovative group magic. in 1991 pete carroll, in liber kaos, set down a materialistic theory of how magic works, and a chaos-shaped system of practical magical attributions, the psychonomicon. by the mid-90 fs there were enough working chaos magic groups in operation, particularly within the iot, that a considerable base of innovative experience existed which drew on all sorts of esoteric and exotic fields. against this background i wrote chaotopia, which i

eaming, gnosis, weapons/tools, rituals, and metamorphosis. introduction the magical standard for the iot neophyte is a continuation of the work started in liber mmm, and prepares the neophyte to work with liber kkk and the 2 syllabus. liber lll is broken down into five subsections, each one covering an aspect of magical practice begun in liber mmm. rather than presenting the neophyte with a broad set of categories to develop into separate magical systems, liber lll provides a metaparadigmal outline of techniques that can be applied to any existing magical paradigm. though liber lux and nox have stood for years as a viable method for neophytes to work with, it is my estimation that the responsibility of every iot adept is to ensure that the magicians who follow her will progress beyond the

ll hallmarks of magical excellence. as we discover and incorporate new techniques and practices into chaos magic we should thus translate them into vehicles to teach and strengthen the magicians who follow us. a revolution in our methodology should occur every ten years or so until what we know as chaos magic today becomes a history lesson for the chaos magicians of tomorrow. with this in mind, i set before the neophytes of the iot this work of magic that is the culmination of my insights into the essentials that create a highly skilled practitioner of chaos magic theory. my ultimate goal is to provide the necessary training to ensure that the iot remains the best and most cutting-edge magical organization in the world. this aim can only be achieved through a concerted effort to progressiv

nly guidelines. if the neophyte possesses knowledge of additional techniques and practices, or possesses the capacity to create her own, she is encouraged to do so. the iot considers every candidate on his or her individual merits and qualifications. no single approach could possibly fit every individual aspirant to either the pact or to the 3rd degree within the pact. however, there is a need to set down some guidelines for those who would like some indication of what is expected of them. section 1: the first section is a continuation of the dream work begun in liber mmm. however, if it has been awhile since the magician performed her liber mmm or if the practice of lucid dreaming is new to the magician, there is no obstacle to beginning here. the magician will learn the techniques of luc

LIBER LVII

od. no mistake when .st. paul. 4 liber lviii claims the discernment of spirits to be a principal point of the armour of salvation (1 cor. xii. 10. now how should frater p. or another test the truth of any message purporting to come from the most high? on the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god-forms, and such childish toys. we set phantoms to chase phantoms. we make our scin- laeca1 pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king.s daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. and as we have seen in our chapter on yoga,2 this mind is a very aspen; and as we may see in the last chapter of captain fuller.s .st

k of the whole, as either letter in a pair is substituted for the other letter. thus, by albath, from jwr, ruach, is formed oxd, detzau. the names of the other twenty-one methods are: tgba, tdga, gbda, dbha, hbwa, zbja, jbfa, fbya, ybka, kbla, lbma, mbna, nbsa, sboa, obpa, pbxa, xbqa, rbca and cbta. to these must be added the modes dgba and \bla. then comes the .rational table of tziruph. another set of twenty-two combinations.6 there are also three .tables of the commutations. known respectively as the right, the averse, and the irregular. to make any of these, a square, containing 484 squares, should be made, and the letters written in. for the .right table. write the alphabet across from right to left: in the second from of squares do the same but begin with b and end with a; in the thi

. i have already remarked that there is one trinity which comprises all the sephiroth, and that it consists of the crown, the king, and the queen (in some senses this is the christian trinity of father, son and holy spirit, which in their highest divine nature are symbolized by the first three sephiroth, kether, 21 [sometimes \yyjh o, otz ha-chayim, thus making possible the fudging of a different set of gematria identities. t.s] on the qabalah 15 chokmah, and binah) it is the trinity which created the world, or, in qabalistic language, the universe was born from the union of the crowned king and queen. but according to the qabalah, before the complete form of the heavenly man (the ten sephiroth) was produced, there were certain primordial worlds created, but these could not subsist, as the

of genesis ii. and of the gospel. the initials of the egyptian names isis, apophis, osiris, which correspond, give in their turn the ineffable name iao; thus we say that the ineffable is concealed in and thus combining all the symbols into the form of a lion [note added by ac to a copy of equinox i (5, as transribed by yorke. in the copy i am working from the hebrew is near-unreadable, the second set of letters does not look like dyt which is the athbash of the first set. t.s] 40 e is the base of .natural logarithms; it is defined as the sum from 0 to infinity of 1 over n factorial; approximately 2.718281828. t.s. on the qabalah 27 revealed by the birth, death and resurrection of christ; and further the signs of the mourning of the mother, triumph of the destroyer, and rising of the son, g

hren, unpopular with the rabbis because their consciences were not clear. samael fulfils a most useful function; he is scepticism, which accuses intellectually; conscience, which accuses morally; and even that spiritual accuser upon the threhold, without whom the sanctuary might be profaned. we must defeat him, it is true; but how should we abuse and blame him, without abuse and blame of him that set him there? 136. a mystic number of jupiter; the sum of the first 16 natural numbers. 144. a square and therefore a materialisation of the number 12. hence the numbers in the apocalypse. 144,000 only means 12 (the perfect number in the zodiac or houses of heaven and tribes of israel) 12, i.e. settled 1000, i.e. on the grand scale. 148 \ynzam, scales of justice. 156. babalon. see liber 418. this

LIBER LXVII THE SWORD OF SONG

oting god s spirit to her heart.61 this beats the orthodox dove-suitor! what explanation could be cuter than.gabriel with a pea-shooter? in such a conflict i stand neuter. but oh! mistake not gold for pewter! the plain fact is: materialise what spiritual fact you choose, and all such turn to folly.lose the subtle splendour, and the wise love and dear bliss of truth. beware lest your lewd laughter set a snare for any! thus and only thus will i admit a difference .twixt spirit and the things of sense. what is the quarrel between us? why do our thoughts so idly clatter? i do not care one jot for matter, one jot for spirit, while you say one is pure ether, one pure clay. i.ve talked too long: you.re very good. i only hope you.ve understood! remember that .conversion. lurks nowhere behind my wo

ar would not have been deceived) regan gravely rebukes her; recommends, as it were, a course of six easy lessons in mind* i use the word vivien provisionally, pending the appearance of an essay to prove that lord tennyson was in secret a reformer of our lax modern morals. no doubt, there is room for this. vivien was perfectly right about the .cycle of strumpets and scoundels whom mr. tennyson has set revolving round the figure of his central wittol. and she was the only one with the courage to say so, and the brains to strip of the barbarous glitter from an idiotic and phantom chivaly. notes 45 ing her own business; and surely it was unparalled insolence on the part of a dismissed girl to lecture her more favourite sister on the very point for which she herself was at that moment being pun

depiction of such phenomena. all this prepares us for scene iv, in which we get a glimpse of the way lear.s attendants habitually behave. oswald, who treats lear throughout with perfct respect, and only shows honest independence in refusing to obey a man who is not his master, is insulted in language worthier of a bargee than a king; and when he remonstrates in dignified and temperate language is set upon by the ruffianly kent. are decent english people to compain when goneril insists that this sort of thing shall not occur in a royal house? she does so, in language nobly indignant, yet restrained: lear, in the hideous, impotent rage of senility, calls her .his own daughter.a bastard (no insult to her, but to himself or his wife, mark ye well. albany enters.a simple, ordely-minded man; he

he english for the benefit of the ridiculed and hated frenchmen? moreover, cordelia reckons without her host. the british bulldogs make short work of the invaders and rebels, doubtless with the connivance of the king of france, who, with great and praiseworthy acuteness, forsees that cordelia will be hanged, thus liberating him from his .most filthy bargain: there is but one alarum, and the whole set of scoundrels surrender. note this well; it is not by brute force that the battle is won; for even if we exonerate the king of france, we may easily believe that the moral strength of the sisters cowed the french. this is the more evident, since in act v. shakespeare strikes his final blow at the absurdity of the duel, when edmund is dishonestly slain by the beast edgar. yet the poet.s faith i

.alcool! l.alcool est un poison! and buvez de l.alcool! l.alcool est un aliment! we know now that alcohol is a food up to a certain amount; the precept, good enough for a rough rule as it stands, will not bear close inspection. what buddha really commands with that grim humour of his, is: avoid intoxication. but what is intoxication? unless it be the loss of power to use perfectly a truth-telling set of faculties. if i walk unsteadily it is owing to nervous lies.and so for all the phenomena of drunkenness. but a lie involves the assump* quoted in .science and buddhism, s. iv, note .ship me somewhere east of suez, where a man can raise a thirst..r. kipling .while as for quilp hop o. my thumb there banjo-byron that twangs the strum-strum there .browning, pachiarotto (said of a. austin) tion

LIBER LXXVIII

mighty son of the king and queen, who realizes the influence of both scales of force. a prince, the son of a king and queen, yet a prince of princes, and a king of kings: an emperor whose effect is at once rapid (though not so swift as that of the queen) and enduring. it is, therefore, symbolized by a figure borne in a chariot, and clothed in armour. yet is his power vain and illusionary, unless set in motion by his father and mother. the four princesses are the knaves of the tarot pack; the four princesses or figures of amazons, standing firmly of themselves: neither riding upon horses, nor seated upon thrones, nor borne in chariots. they represent the forces of the he final of the name in each suit, completing the influences of the other scales: the mighty and potent daughter of a king

bove and below. a description of the cards of the taro 31 the pentacles are thus arranged i. completion of material gain and fortune; but nothing beyond: as it were, at the very pinnacle of success. old age, slothfulness; great wealth, yet sometimes loss in part; heaviness; dullness of mind, yet clever and prosperous in money transactions. malkuth of (riches and wealth. herein are hywal and hyuhh set over this decan as angel rulers. xxvii the lord of peace restored two of swords or pikes two crossed swords, like the air dagger of a z.a.m, each held by a white radiant angelic hand. upon the point where the two cross is a rose of five petals, emitting white rays. at the top and bottom of the card are two small daggers, supporting respectively the symbol= thus, and g representing the decanate

eguards have been introduced in order to make its abuse impossible..o.m] 1. the significator. choose a card to represent the querent, using your knowledge or judgment of his character rather than dwelling on his physical characteristics. 2. take the cards in your left hand. in the right hand hold the wand over them, and say: i invoke thee, i a o, that thou wilt send h r u, the great angel that is set over the operations of this secret wisdom, to lay his hand invisibly upon these consecrated cards of art, that thereby we may obtain true knowledge of hidden things, to the glory of thine ineffable name. amen. 3. hand the cards to querent, and bid him think of the question attentively, and cut. 4. take the cards as cut, and hold as for dealing. first operation this shows the situation of the q

. 5. read the stack counting and pairing as before. a description of the cards of the taro 55 third operation further development of the question 1. shuffle, etc, as before. 2. deal cards into twelve stacks for the twelve signs of the zodiac. 3. divine the proper stack and proceed as before. fourth operation penultimate aspects of the question 1. shuffle, etc, as before. 2. find the significator: set him upon the table; let the thirtysix cards following form a ring round him. 3. count and pair as before [note that the nature of each decan is shewn by the small card attributed to it, and by the symbols given in liber dcclxxvii, cols. 149-151] fifth operation final result 1. shuffle, etc, as before. 2. deal into ten packs in the form of the tree of life. 3. make up your mind where the signif

LIBER MMCMXI NOTE ON GENESIS

ere to the confines of space! the next word is ta, which we have seen to be the central word: and its signification is the alpha and omega .from beginning unto end: essence: and its key is 5. five again are the letters of the word \ymch* which next follows; and in this word \ymc, the heavens, we perceive c. the ruach elohim, brooding upon the face of the waters \ym (maim, even as it is afterwards set forth in verse 2. in the next word, taw, we find that the conjunctive w makes of the key number of the essence of the earth 11 instead of 5: symbolising how the world should fall unto the kingdom of the shells, and how it should be redeemed by the son of man. and finally the word rah, ha aretz, the earth, hath four letters showing its elemental constitution, and its key is 17. also hope.hope i

LIBER MMM

n on mental images. motionlessness arrange the body in any comfortable position and try to remain in that position for as long as possible. try not to blink or move the tongue or fingers or any part of the body at all. do not let the mind run away on long trains of thought but rather observe oneself passively. what appeared to be a comfortable position may become agonizing with time, but persist! set aside some time each day for this practice and take advantage of any opportunity of inactivity which may arise. record the results in the magical diary. one should not be satisfied with less than five minutes. when fifteen have been achieved, proceed to regulation of the breathing. breathing stay as motionless as possible and begin to deliberately make the breathing slower and deeper. the aim

ise. the attempt to do this inevitably reveals the mind to be a raging tempest of 14 activity. only the greatest determination can win even a few seconds of mental silence, but even this is quite a triumph. aim for complete vigilance over the arising of thoughts and try to lengthen the periods of total quiescence. like the physical motionlessness, this mental motionlessness should be practiced at set times and also whenever a period of inactivity presents itself. the results should be recorded in your diary. the magical trances magic is the science and art of causing change to occur in conformity with will. the will can only become magically effective when the mind is focused and not interfering with the will. the mind must first discipline itself to focus it s entire attention on some mea

lace of sleeping at all times. in this, record the details of all dreams as soon as possible after waking. to assume conscious control over the dream state, it is necessary to select a topic for dreaming. the magician should start with simple experiences, such as the desire to see a particular object (real or imaginary) and master this before attempting divination or exteriorization. the dream is set up by strongly visualizing the desired topic in an otherwise silenced mind, immediately before sleep. for more complex experiences the method of sigils may be employed. a record of dreams is best kept separate from the magical record as it tends to become voluminous. however any significant success should be transferred into the magical diary. though one may get to fear the sight of it, a prop

LIBER O

nge circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which is to be found in cornelius agrippa5 and other books) you would draw in the four colours with such other devices as your experiences may suggest. 4. and so on. we cannot here enter at length into all the necessary preparations; and the student will find them fully set forth in the proper books, of which the .goetia. is perhaps the best example. these rituals need not be slavishly imitated; on the contrary the student should do nothing the object of which he does not understand; also, if he have any capacity whatever, he will find his own crude rituals more effective than the highly polished ones of other people. the general purpose of all this preparation i

rly and accurately a record of all that hath occurred: yea, a record of all that hath occurred. explicit* this in case of failure. the results of success are so many and wonderful that no effort is here made to describe them. they are classified, tentatively, in .the herb dangerous. part ii, equinox vol. i, no 2, pp. 31-89. liber o vel manvs et sagitta 16 the signs of the grades 1. earth: the god set fighting 2. air: the god shu supporting the sky. 3. water: the goddess auramoth 4. fire: the goddess thoum-aesh- neith 5, 6. spirit: the rending and closing of the veil 7-10. the l.v.x. signs. 7+ osiris slain.the cross. 8. l isis mourning.the svastika. 9. v typhon.the trident. 10. x osiris risen.the pentagram. svb figvra vi. 17 transcriber.s notes. this is based mostly on the edition of .liber

LIBER SAMEKH

ted life. 3. hear thou me, for i am the angel of ptah-apophrasz-ra6 (vide the rubric: this is thy true name, handed down to the prophets of khem. liber samekh svb figvra dccc 4 section b. air hear me. ar g o breathing, flowing sun! h thiaf*7 g o sun iaf! o lion-serpent sun the beast that whirlest forth, a thunderbolt, begetter of life! h rheibet g thou that flowest! thou that goest! h a-thele-ber-set g thou satan-sun hadit that goest without will! h a g thou air! breath! spirit! thou without bound or bond! h belatha g thou essence, air swift-streaming, elasticity! h abeu g thou wanderer, father of all! h ebeu g thou wanderer, spirit of all! h phi-theta-soe g thou shining force of breath! thou lion-serpent-sun! thou saviour, save! h ib g thou ibis, secret solitary bird, inviolate wisdom, wh

by number threescore and ten* is a name of ayin, the eye, and gthe devil h our lord, and the goat of mendes. he is the lord of the sabbath of the adepts, and is satan, therefore also the sun, whose number of magick is 666, the seal of his servant the beast.29 but sa is 61, ain, the naught of nuit; ba means ggo, h for hadit, and f is their son the sun, who is ra- hoor-khuit. so then let the adept set this30 sigil upon all the words he hath writ in the book of the works of his will. and let him then end all, saying: such are the words! for by this he maketh proclamation before all them that be about his circle that these words are true and puissant, binding what he would bind, and loosing what he would loose* there is an alternative spelling, tzba.f, where the root, gan host, h has the valu

f its ecstasy, just as extreme love produces vertigo. the soul sinks and swoons. such weakness is fatal alike to its enjoyment and its apprehension: gbe strong! then canst thou bear more joy h sayeth the book of the law. the adept must therefore play the man, arousing himself, to harden his soul. to this end, i the beast have made trial and proof of divers devices. of these the most potents is to set the body to strive with [v.l. geffect h, but the reading given makes more sense in the context [al ii, 70] liber al vel legis ii: 61-68, where the details of the proper technique are discussed. point iii 33 the soul. let the muscles take grip on themselves as if one were wrestling. let the jaw and mouth, in particular, be tightened to the utmost. breathe deeply, slowly, yet strongly. keep mast

ick. h. magick in theory and practice (book 4 part iii. paris: lecram press, 1930. facsimile reprints: secaucus, new jersey: castle books, 1966, 1991; thame, oxon: i-h-o, 2000. tannhauser, a story of all time. london: kegan paul, trench, trubner& co: 1902. reprinted in collected works, vol. i. qelhma (3 vols; sometimes cited as the holy books. london, privately published ca. 1909. expanded and re-set reprint, thame, oxon: suhal, 1993. see also equinox iii (9. liber samekh& liber viii 50. qelhma: the holy books of thelema. see equinox iii (9. the urn and other papers. see equinox iv (3. the vision and the voice with commentary and other papers. see equinox iv (2. crowley, aleister& jones, charles stansfeld: aleister crowley and the practice of the magical diary. scottsdale, arizona: new fal

eiden: e.j. brill, 1989. mathers, s.l. gmacgregor h and crowley, aleister (eds; mathers f gtranslator h credit is spurious: goetia vel clavicula salamonis regis. foyers, inverness: society for the propagation of religious truth, 1904. facsimile reprint london: equinox, 1976. facsimile reprint including crowley fs holograph annotations and marginal doodles, thame, oxon: first impressions, 1992. re-set reprint with additional editorial material, york beach, maine: samuel weiser, 1995 (ed. by william breeze. preisendanz, karl (ed: papyri graca magica: die griechischen zauberpapyri (2 vols. leipzig: teubner, 1928-31; second edition stuttgart: teubner, 1973. regardie, francis israel: ceremonial magic. wellingborough: aquarian, 1980 (ed) the golden dawn (full title: the teachings, rites and cere

LIBER THISHARB

ning star. h2 3 in other words, he should discover what may be the nature of his work. thus mohammed was a brother reflected in netzach, buddha a brother reflected into hod, or, as some say, daath. the present manifestation of frater p. to the outer is in tiphareth, to the inner in the path of leo. 11. first method. let the exempt adept first train himself to think backwards by external means, as set forth here following (a) let him learn to write backwards, with either hand (b) let him learn to walk backwards (c) let him constantly watch, if convenient, cinematograph films, and listen to phonograph records, reversed, and let him so accustom himself to these that they appear natural, and appreciable as a whole (d) let him practice speaking backwards; thus, for gi am he h let him say, geh m

LIBER TRIGRAMMATON

liber trigrammaton now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. against him the brothers of the left-hand path, confusing the symbols. they concealed their horror [in this symbol; for in truth they were the master flamed forth as a star and set a guard of water in every abyss. also certain secret ones concealed the light of purity in themselves, protecting it from the persecutions. likewise also did certain sons and daughters of hermes and of aphrodite, more openly. but the enemy confused them. they pretended to conceal that light, that they might betray it, and profane it. svb figvra xxvii 3 yet certain holy nuns concealed the secre

LIBER V VEL REGULI

. every new fact not only adds itself to our universe, but increases the value of what we already possess. in al this .the. or .god. arranges for .countenance to behold countenance. by establishing itself as an equilibrium,10 a the one-naught conceived as l the two-naught. this l is the son-daughter horus-harpocrates just as the other l was the ritual of the mark of the beast 11 the father-mother set-isis. here then is tetragrammaton once more, but expressed in identical equations in which every term is perfect in itself as a mode of naught. sht supplies the last element; making the word of either five or six letters, according as we regard sht as one letter or two. thus the word affirms the great work accomplished: 5 =68. sht is moreover a necessary resolution of the apparent opposition o

claims that love is light and liberty. and these are two-in-one, the divine letter of silence-in-speech whose symbol is the sun in the arms of the moon.11 but sh and t are alike formula of force in action as opposed to entities; they are not states of existence, but modes of motion. they are verbs, not nouns. sh is the holy spirit as a .tongue of fire. manifest in triplicity, and is the child of set-isis as their logos or word uttered by their .angel. the card is xx, and 20 is the value of yod (the secret seed of all things, the virgin .the 12 liber v vel reguli hermit. mercury, the angel or herald) expressed in full as ivd. sh is the spiritual congress of heaven and earth. but t is the holy spirit in action as a .roaring lion. or as .the old serpent. instead of an .angel of light. the tw

s as their logos or word uttered by their .angel. the card is xx, and 20 is the value of yod (the secret seed of all things, the virgin .the 12 liber v vel reguli hermit. mercury, the angel or herald) expressed in full as ivd. sh is the spiritual congress of heaven and earth. but t is the holy spirit in action as a .roaring lion. or as .the old serpent. instead of an .angel of light. the twins of set-isis, harlot and beast, are busy with that sodomitic and incestuous lust which is the traditional formula for producing demi-gods, as in the cases of mary and the dove, leda and the swan, etc. the card is xi, the number of magick avd: aleph .the fool. impregnating the woman according to the word of yod, the angel of the lord! his sister has seduced her brother beast, shaming the sun with her s

the figures of the pentagrams, was due to gerald yorke (frater v.i) who did uncredited editorial work on the first edition and in correspondence with crowley had argued for removing or toning down hostile and sarcastic references to christianity. 13 the printed edition (and indeed the syracuse ts, according to an editorial note in the blue brick) had .aleph-zero. the reference is to the infinite set of cardinal numbers, the smallest infinite set, more usually pronounced .aleph-null. a set is said to have a0 members if its members can be put into one to one correspondence with the set of natural numbers (0, 1, 2, 3. hence there are as many signed integers (which includes negative numbers) as natural numbers, and as many rational numbers (i.e, numbers which can be written as fractions, one

one correspondence with the set of natural numbers (0, 1, 2, 3. hence there are as many signed integers (which includes negative numbers) as natural numbers, and as many rational numbers (i.e, numbers which can be written as fractions, one integer divided by another) as natural numbers. georg cantor, who introduced the aleph notation for infinite sets, suggested that a1, the next largest infinite set, is the continuum, the set of real numbers (these cannot be put in one to one correspondence with the natural numbers, since whatever ordering principle you use, given two real numbers it will always be possible to put one in between them. this postulate is now regarded as unproveable using the generally accepted axioms of set theory (in any case in crowley.s example a0 is an underestimate) 14

LIBER XCV THE WAKE WORLD

pened one day when i said the poem to the ring. i wasn.t really quite awake when i began, but as i said it, it got brighter and brighter, and when i came to .ring of amethyst. the fifth time (there are five verses, because my lover.s name has five v.s in it, he galloped across the beautiful green sunset, spurring the winged horse, till the blood made all the sky turn rosy red. so he caught me and set me on his horse, and i clung to his neck as we galloped into the night. then he told me he would take me to his palace and show me everything, and one day when we were married i should be mistress of it all. then i wanted to be married to him at once, and then i saw it couldn.t be, because i was so sleepy and had bad dreams, and one can.t be a good wife if one is always doing that sort of thin

ling you how we started from the green palace. there are three passages that lead to the treasure house of gold, and all of them are very dreadful. one is called the terror by night, and another the arrow by day, and the third has a name that people are afraid to hear, so i won.t say. but in the first we came to a mighty throne of grey granite, shaped like the sweetest pussy cat you ever saw, and set up on a desolate heath. it was midnight and the devil came down and sat in the midst; but my fairy prince whispered .hush! it is a great secret, but his name is yeheswah, and he is the saviour of the world. and that was very funny, because the girl next to me thought it was jesus christ, till another fairy prince (my prince.s brother) whispered as he kissed her .hush, tell nobody ever, that is

LIBER XLI THIEN TAO

e mikado wept; but, brightening up, exlaimed: gkwaw found us a confused and angry mob; he left us a diverse, yet harmonious, republic; while let us never forget that not only have we developed men of genius in every branch of practical life, but many among us have had our equilibrium crowned by that supreme glory of humanity, realization of our identity with the great and holy tao. h wherewith he set aside no less than three hundred and sixty-five days in every year, and one extra day every fourth year, as days of special rejoicing [this text was first published in konx om pax (1907. it was declared to be liber xli in class c in the gsyllabus h in equinox i (10 (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 13.06.200phliber xliv t

LIBER XV CHYMICAL JOUSTING OF PERARDUA

his is but a glyph; for in truth there is no link or bond between them. for this animal gold is passed utterly away; there is not any button thereof, nor any feather of the wings of the sphinx, nor any mark of the sower or of the seed. but at that lightning flash all did entirely disappear, and the cucurbite and the alembic and the athanor were shattered utterly. and there arose that which he had set himself to seek; yea, more! a grain of the powder, and three minims of the elixir, and six drachms of the tincture of double efficacy. yet the brethren mocked him; for he had imperilled himself sore; so that unto this hour hath the name of perardua been forgotten, and they that have need to speak of him say in right joyaunce non sine fulmine [this work was first published in equinox i (1. in t

LIBER XXXVI THE STAR SAPPHIRE

filius unus deus ararita.5 let him go round to the west, make the holy hexagram, and say: filius et filia unus deus ararita.6 let him go round to the north, make the holy hexagram, and then say: filia et pater unus deus ararita.7 let him return to the centre, and so to the centre of all [making the rosy cross as he may know how] saying: ararita ararita ararita [in this the signs shall be those of set triumphant and of 1 [for the l.v.x. signs see .liber o] 2 [the signs of n.o.x. are described in .liber v vel reguli. i.r= isis rejoicing, or mater triumphans] 3 [the holy hexagram is further described in cap (69) of the book of lies, which see. t.s] 4 [lat .father and mother [are] one god ararita. ararita is a qabalistic divine name, said to be the initials of a hebrew sentence meaning .one [i

mother [are] one god ararita. ararita is a qabalistic divine name, said to be the initials of a hebrew sentence meaning .one [is] his beginning; one [is] his individuality; his permutation [is] one] 5 [lat .mother and son [are] one god ararita] 6 [lat .son and daughter [are] one god ararita] 7 [lat .daughter and father [are] one god ararita] liber xxxvi, the star sapphire 2 baphomet.8 also shall set appear in the circle. let him drink of the sacrament and let him communicate the same] then let him say: omnia in duos: duo in unum: unus in nihil: hac nec quatuor nec omnia nec duo nec unus nec nihil sunt. gloria patri et matri et filio et filia et spiritui sancto externo et spiritui sancto interno ut erat est erit in sacula saculorum sex in uno per nomen septem in uno ararita.9 let him then

the real and perfect ritual of the hexagram. it would be improper to comment further upon an official ritual of the a a .10 [this ritual formed chapter (36) of the book of lies. it appeared in appendix vi of magick in theory and practice with no substantial changes (c) ordo templi orientis. key entry &c. by frater t.s. for celephais press/ niwg. this e-text last revised 02.07.2004] 8 [the sign of set triumphant is nowhere clearly identified by crowley. it has various been suggested to be the n.o.x. sign mater triumphans, the l.v.x. sign of apophis and typhon (v) or the earth sign of set fighting. the sign of baphomet is probably the n.o.x. sign mulier, on the basis that in .liber v vel reguli. the latter sign is identified with the .attitude of baphomet. t.s] 9 [lat .all in two; two in one

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

other group, the ones who aim for the destruction of the cosmos and disruption of order, are certainly not ggiant h in the sense that they are demonstrably larger than the gods. they are usually called the gjotnar, h and again as the term is used in the mythology it feels more like a tribal or kin group than anything else. the world in which the asir and jotnar play out their struggle has its own set of place-names but is essentially recognizable as scandinavia. there are rivers, mountains, forests, oceans, storms, cold weather, fierce winters, eagles, ravens, salmon, and snakes. people get about on ships and on horseback. they eat slaughtered meat and drink beer. as in scandinavia, north is a difficult direction, and so is east, probably because our mythology comes from west scandinavia (

e; rather, it is 18 norse mythology that of snorri or, arguably, one of his copyists, and it intrudes on the framing device of a dialogue between agir and bragi. that device is taken up again when snorri introduces the story of thor fs duel with hrungnir and of thor fs journey to geirrod, but thereafter it is dropped. additional mythic narratives in skaldskaparmal include the acquisition from one set of dwarfs of sif fs golden hair, the ship skidbladnir, odin fs spear gungnir, odin fs ring draupnir, frey fs boar gullinborsti, and thor fs hammer mjollnir, and the subsequent acquisition from another dwarf of the gold and cursed ring that play a large role in heroic legend. a good deal of heroic legend is also recounted in skaldskaparmal. it seems that snorri next was moved to write up the re

of icelandic history writing is a little treatise called islendingabok (book of icelanders, by the priest ari thorgilsson the learned, who wrote about a century before snorri did, and it is plain that for ari the conversion was the most important event in the history of the icelanders. in the sagas of icelanders, which were composed for the most part in the thirteenth century but which are often set in pagan iceland, the introduction 21 gnoble heathen h is a stock character. all that conversion required, according to this theory of natural religion, was for icelanders to regain sight of god. unlike the pagans whom icelanders learned about when they translated and read the lives of the early saints of the christian church, nordic pagans were not doomed souls in league with satan. they were

the swedes concluded, according to snorri, that odin had gone to ancient asgard and would live there until eternity. gbelief in odin and calling on him grew up anew. h snorri must have imagined that godheim was a historical land, misunderstood by the swedes in connection with their euhemerism, for go. is a word for pagan gods. subsequently in ynglinga saga he has two of the kings of the ynglingar set out to look for godheim, to the east in ggreater sweden. h njord ruled the swedes after odin. he was followed by frey, who made uppsalir (modern uppsala) the capital. his was a reign of peace and prosperity, the gpeace of frodi h according to snorri. because of this he was worshipped even more than other go. when snorri uses a word for pagan gods here, he must feel that the euhemerization of t

here are many kinds of sagas, of which one category, for example, comprises sagas of the norwegian kings of the sort that are in heimskringla. the other most important saga genres are the mythicheroic sagas (fornaldarsogur, literally gsagas of an ancient age h; sg, fornaldarsaga) and the sagas of icelanders (islendingasogur. the mythic-heroic sagas are an amorphous lot joined essentially by being set long ago or far away, that is, before the settlement of iceland or in the viking lands to the east. gods appear as characters in such mythic-heroic sagas as volsunga saga, in part a retelling of some of the heroic materials of the second half of codex regius of the poetic edda, or gautreks saga, which tells of an assembly of the gods to set the fate of the hero starkad. the sagas of icelanders

LOGOMACHY OF ZOS

ego is twiceborn. hence our duality. the absolute appears to become other than itself, for it is sufficient; it is and is not, nor is it beyond, nor in, nor of, me, or anything else: it is z..1 -z..1 2 &7 if i say "it alone is arbitrary, that would also be eristic, and everything we may state mere supposition. for it "need not be. i call..q( 9$^9. q'7 to face armies. yea, even death: to enjoy the set place: to enkindle our acquaintance as on a festive occasion: to welcome the other selves as oneself. that my love should be. for when i face my soul i am as naked as in death. therefore, rejoice now in all thy coverage. t i( 6. new grand style which fulfils itself by attaining a non-ethical ideal with the idealized ugly as an aesthetic that has become more creative than the gods. soul permitt

oes not reveal (either way) is latent within it. therefore, if z..15* 5. z !5..1# 9/ 8%d. x 2 d=h- e. a% w( not, each other. therefore, whatever man is, he has within him whatever caused him. there are words of everlasting luster, sound sequences that may be alogical yet as near to truth as it is ever possible to get. certain sequences of sounds and signs, all of which have untrue meanings. could set this world aflame. the shifting meanings of our intertwisted nomenclature, inexact references and ambiguities, have the virtue of spatial span and are evocative by selective expressionism having an emotional quality which gives aesthetic validity, whereas more formal phrasing would convey far less. truisms and generalizations are concretions of discursive cognition, dangerous outside their own

LUCIFERIAN SORCERY

formation into the essence of iblis, known as shaitan the adversary. this is the union of light and shadow, from which side are objectively opposite. the left-hand side is the pure and beautiful face of lucifer as flesh, sun and empowerment through the perception of self; the black flame. the right hand side is the shadow of the opposer, noctifer or ahriman in flesh. between the opposer/adversary set awakens. succubus publishing phosphorus inner publications 3 sorcery has gone through an awakening in the past 30 years which allows for new experimentations and developments. the significance in the last 30 years is the beginnings and critical stage of what became wicca and witchcraft. the systems originally intend produced an exciting aspect to magick and sorcery can be, explorative and in m

ger of humanity; he is the spirit force of fire and light. lucifer would be considered the same as the thelemic aiwass, the spirit of the 93 current that brings love and positive self-growth through magick. the word magick itself is defined as ascending. lucifer is prometheus, the one who brought the fire of imagination to mankind. lucifer is known in the witches sabbat covens as the egyptian god set, the lord of storms and chaos and the bearer of the black flame. thus, lucifer revealed, is the initiator by fire and the creator of the left hand path. lucifer, as being the shadow form of our imagination, thus shaitan the adversary, gives us the ability to open the gates of self-initiation through the witches sabbat mysteries. 4 we are required to have the individual love of self, strength a

rly, advance us in the image of the prince of darkness whom is ultimately revealed as the lord of light. upon the great meeting of lilith, the witch queen of the sabbat, shall the woman emerge as the model for the goddess to manifest in the earth. therefore shall the woman dress, think and align herself with this positive and balanced image of death and life, that through the witchcraft shall she set herself up as queen and mistress of the beast 666, whom is the solar force of creation and joy. the woman is highly respected in the witches sabbat path, as she is the beauty, life and joy of the feminine which is beheld in us all. it is through her womb that the night transfers knowledge and one must seek to continually manifest this through the individual, being male or female. the sabbat is

en to work, thus enabling the student with a force of fire and strength of spirit! utilizing many left hand path techniques and modern grimoire formats of transmitting lore of the daemon, is finally the luciferian path available to all who hold the strength of the illuminated soul! it is essential that the independent practitioner of the craft, or the coven initate is able to bring forth the mind set which activates the individual path to shaitan, the embrace of the opposer and the union of lilith. it is through these ceremonial and dreaming aspects of uniting the dayside with the nightside that the practitioner is able to achieve gnosis. the individual is initiated by the mothering/fathering coven to receive the power of the current into their body, that born again in the luciferian path

hes sabbat of the order of phosphorus respects all paths that lead to human advancement and knowledge, including those of the white light persuasion. we consider that every individual has the right to believe and practice what he or she wills, unless it harms another unjustifiably. the order of phosphorus is against bigotry and racism, considering such as the filth of non-human advancement (above set the adversary based from aos illustrations) the order of phosphorus as a whole considers itself as a manifestation of lucifer itself, those who join are literally doing the devils work by bettering themselves. thought dictates advancement by positive practice of magick and sorcery. ones own darkside must be explored in areas not normally embraced by occult orders. the qlippoth as described in

LUCIFERIAN SORCERY AND SET TYPHON

practiced originally or defined by the egyptian platonists which commune with beneficial spirits is sought. this is a part of the great work of communion with the holy guardian angel, and greater servitor or familiar. vampirism a secret art of predatory spiritualism, which involves astral projection and aspects of lycanthropy, communion with the dead and necromantic workin tluciferian sorcery and set- typhon by michael w. ford first written in 2003 and updated january 2006 suti (set) and the devil-forms of ancient egypt i am the crocodile-god (sebak) who dwelleth amid his terrors. i am the crocodile-god and i seize (my prey) like a ravening beast transformation into the crocodile-god from the egyptian book of the dead set is considered in the developing luciferian gnosis as the adversary

m the crocodile-god (sebak) who dwelleth amid his terrors. i am the crocodile-god and i seize (my prey) like a ravening beast transformation into the crocodile-god from the egyptian book of the dead set is considered in the developing luciferian gnosis as the adversary, an early form of the adversary. the crocodile god sebak in the egyptian book of the dead draws some aspects similar in nature to set, such as the forms he would take. seemingly, it is considered by the initiatory focus into the symbol and traits of set, verily the greatest of the gods embodied many different aspects and forms in egyptian mythology. seker seems to also be a god associated with the early manifestation of set, in the tuat, one of the tunnels which were under the control of seker were guarded by a serpent with

tation of set, in the tuat, one of the tunnels which were under the control of seker were guarded by a serpent with four legs, scorpions, vipers and other winged demons. the arabic word tawfan according to e.a. wallis budge may hold a connection to the name typhon, considering the arabic means storm. apep was known universally as the serpent-devil which held power over storms, darkness and night. set made his forms in darkness as well, yet as sutekh his adversarial nature was that he existed both in the tuat or underworld in the seeming form of apep (once he mastered this chaotic aspect) and man-god on earth. at kom ombo as well as other places set was called nubti and sutekh, although later identified with the god baal, whom the hyskos held as their highest god. set is called a mighty war

c aspect) and man-god on earth. at kom ombo as well as other places set was called nubti and sutekh, although later identified with the god baal, whom the hyskos held as their highest god. set is called a mighty warrior who had his kingdom in the north, specifically in the northern sky where he dwelled in a star of the constellation of khepesh or the thigh. as typhon has long been associated with set the common traits of his nature are clear. consider the nature of typho as the greeks called him, his nature was of the beast and he corrupted the natural order, the course of nature. set was of this nature as well, an anti-nature in that his spirit was against the natural laws and went forth upon its own course. in the luciferian path, the common element of practice is to forge with your own

ted the natural order, the course of nature. set was of this nature as well, an anti-nature in that his spirit was against the natural laws and went forth upon its own course. in the luciferian path, the common element of practice is to forge with your own identification of mythology, your own path against others. that is, by antinomian practice from a spiritual foundation, the adept becomes like set or ahriman, not in any western evil definition, rather in the spiritual sense. the names of the adversary in ancient egypt (as set and apophis) were many, a few examples are: nak, sabau, apophis, suti, baba, smy, hemhemti, pakerbeth, saatet-ta, qerneru, tutu, nesht, hau-hra, iubani, amam, sebaent- seba, khak-ab, khan-ru,uai sau, beteshu, kharubu the four times wicked the smaiu and mesu betshet

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

when is the last time anyone has heard of einstein s theory of relativity branded as being just a theory even by id defenders and creationists? there seems to be a lack of consistency on their part in their assessment of the word theory. to sum up, a theory can be defined as organized knowledge applicable in a wide variety of circumstances devised to analyze and predict the nature of a specified set of phenomena (or facts. further, one can say that, in science, progress can be achieved only through the interplay of experimentation or observation (discovery of new facts) with theory (making sense of the new facts. we will show that id cannot be a scientific theory because it provides no framework to analyze and predict anything in the natural world. in that sense, id (as well as a literal

t really clinched the issue that genes are made of dna. this also means that, by 1952, the notion that dna is the genetic material was no longer a hypothesis; it was now a well-supported theory: the theory of the dna gene. this theory was further buttressed by the discovery of the double-helical structure of dna in 1953. this brings us back to id. a theory starts in the form of a hypothesis (or a set of hypotheses) that needs considerable verification before becoming a creationism and intelligent design 9 credible theory. with this, it is difficult to imagine id s position anywhere in the scientific process, especially where verification is concerned. to put it differently, since an intelligent designer of the universe must be god (or equivalent, this means that god must be at first an und

mmals, birds, and so on, and yes, human beings. this is not the place to give a detailed account of mendel s discoveries, however. rather, we focus on just two of mendel s conceptual approaches. first, mendel concentrated on the breeding of pea plants that showed sharp, visible differences (these are called contrasting traits by geneticists. some of his plants were tall, and some were dwarf. some set yellow seeds, and some set green seeds. some set round seeds, and others set wrinkled seeds. today, we would call these plants mutants or variants of one another (for the purpose of this book, these two words are equivalent. for example, wrinkled seeds are the result of a variant in a gene that determines the formation of some compounds necessary to make the seeds look round. the variant gene

, but not quite completely. evolution is also determined by factors other than natural selection, something that darwin never envisioned. let us now see what these factors are and how their existence was discovered. the new synthesis: moving beyond darwin mendel s laws of genetics are statistical in nature. we showed above that it is possible to predict the chances of a baby carrying a particular set of gene variants, although it is impossible to predict which baby among successive 44 evolution and religious creation myths births will inherit any given specific set of variants from its parents. thus, when thinking in genetic terms, one should keep in mind that genetics is essentially based on probability. since evolution takes place over time in populations of individuals that vary in size

pace. nevertheless, the constant creation of random gene variants is critically important in evolutionary biology because mutations are the raw material of evolution. without the random creation of mutations, evolution would not take place. as also described above, natural selection, the second evolutionary factor, will decide whether newly created variants are more fit or less fit under a given set of environmental circumstances and hence will proliferate more or less. therefore, so far, our population in figure 2.3 is subjected to two natural forces: mutation and natural selection. darwin had of course discovered natural selection, but it is only well after his death that the nature of mutations was correctly understood. in addition, darwin never knew and hence never took into account t

MAGIC AND SPELLS

d once before it loses its magical power, but it lasts indefinitely until triggered. a rune written or painted on a surface fades away when expended, erased, or dispelled. a rune carved into a surface remains behind" as a bit of nonmagical writing even after its magic is expended. inscribing a rune takes 10 minutes plus the casting time of the spell to be included. when you create a rune, you can set the caster level at anywhere from the minimum caster level necessary to cast the spell in question and no higher than your own level. when you create a rune, you make any choices that you would normally make when casting the spell. you must provide any material components or focuses the spell requires if casting the spell would reduce your xp total, you pay this cost upon beginning the rune in

n when they are working. a fairly common random pattern is a portal that works until 1d6+6 creatures use it, then shuts down for 1d6 days. other patterns are possible. variable portals these portals are hazardous in the extreme for those who are unfamiliar with their quirks. creatures using these portals are transported to any one of several preset locations. the destination sequence may follow a set pattern or may be random. some variable portals have keys that allow users to choose a specific destination served by the portal. others function by transporting users to a default location-an inescapable dungeon, the innards of a volcano, or some particularly hostile outer plane-unless the user presents the proper key. creature-only portals these portals transport only the creatures that use

scriptions that follow, granted powers and spell lists are given for domains that are presented in this book. if a domain description here lacks an entry for granted powers and spells, refer to the player's handbook for that information. in the listings of domain spells, a dagger (t) preceding a spell name signifies a spell described in this book. air domain deities: aerdrie faenya, akadi, auril, set, shaundakul, sheela peryroyl, valkur. animal domain deities: aerdrie faenya, baervan wildwanderer, chauntea, fenmarel mestarine, gwaeron windstrom, lurue, malar, mielikki, nobanion, sebek, shiallia, silvanus, thard harr, ulutiu, uthgar. cavern' domain deities: callarduran smoothhands, dumathoin, geb, ghaunadaur, grumbar, gruumsh luthic, segojan earthcaller, shar. granted power: you gain the dw

demand 4 emotion 9 dominate monster 5 charm monster craft domain deities: callarduran smoothhands, dugmaren brightmantle, dumathoin, flandal steelskin, gar] glittergold, geb, gond, laduguer, moradin, thoth. magic granted power: you cast creation spells at +1 caster level and gain skill focus (a +2 bonus) in the craft skill of your choice. craft domain spells darkness domain deities: lolth, m.ask, set, sharshargas, granted power: free blind-fight feat. death domain deities: jergal, kelemvor, osiris, urogalan, velsharoon, yurtrus. destruction' domain deities: bane, cyric, garagos, ilneval, istishia, kossuth, lolth, talona, talos, umberlee, yurtrus. drow domain deities: eilistraee, ghaunadaur, kiaransalee, lolth selvetarm, vhaeraun. granted power: free lightning reflexes feat. drow domain spe

minor creation 9 greater fantastic machine 5 wall of stone elf domain spells 1 true strike 6 find the path 2 cat's grace 7 liveoak 3 snare 8 sunburst 4 tree stride 9 antipathy s commune with nature evil domain deities: abbathor, auril, bahgtru, bane, beshaba, cynic, deep duerra, gargauth, ghaunadaur, gruumsh, ilneval, kiaransalee, laduguer, lolth, loviatar, luthic, malar, mask, sebek, selvetarm, set, shar, shargaas, talona, talos, tiamat, umberlee, urdlen, velsharoon, vhaeraun, yurtrus. family domain' deities: berronar truesilver, cyrrollalee, eldath, hathor, isis, lliira, luthic, yondalla. granted power: as a free action, you may protect a number of creatures equal to your charisma modifier (minimum one creature) with a +4 dodge bonus to ac. this supernatutal ability lasts 1 round per le

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

law of evolution was emphasized by spencer, who applied it not only to the form but also to the intelligence behind the form. in every manifestation of being he recognized the fundamental tendency of unfoldment from simplicity to complexity, observing that when the point of equilibrium is reached it is click to enlarge a christian trinity. from hone's ancient mysteries described. in an effort to set forth in an appropriate figure the christian doctrine of the trinity, it was necessary to devise an image in which the three persons--father, son, and holy ghost--were separate and yet one. in different parts of europe may be seen figures similar to the above, wherein three faces are united in one head. this is a legitimate method of for to those able to realize the sacred significance of the

l and corn in particular. the poppy is sacred to ceres and she is often shown carrying or ornamented by a garland of these flowers. in the mysteries, ceres represented riding in a chariot drawn by winged serpents. p. 31 click to enlarge the processional of the bacchic rites. from ovid's metamorphosis. in the initiation, of the bacchic mysteries, the r le of bacchus is played by the candidate who, set upon by priests in the guise of the titans, is slain and finally restored to life amidst great rejoicing. the bacchic mysteries were given every three years, and like the eleusinian mysteries, were divided into two degrees. the initiates were crowned with myrtle and ivy, plants which were sacred to bacchus. in the anacalypsis, godfrey higgins conclusively establishes bacchus (dionysos) as one

ignatius donnelly "is the key of the greek mythology. there can be no question that these gods of greece were human beings. the tendency to attach divine attributes to great earthly rulers is one deeply implanted in human nature (see atlantis) the same author sustains his views by noting that the deities of the greek pantheon were nor looked upon as creators of the universe but rather as regents set over it by its more ancient original fabricators. the garden of eden from which humanity was driven by a flaming sword is perhaps an allusion to the earthly paradise supposedly located west of the pillars of hercules and destroyed by volcanic cataclysms. the deluge legend may be traced also to the atlantean inundation, during which a "world" was destroyed by water, was the religious, philosoph

weeping for tammuz (adonis) at the north gate of the lord's house in jerusalem. sir james george frazer cites jerome thus "he tells us that bethlehem, the traditionary birthplace of the lord, was shaded by a grove of that still older syrian lord, adonis, and that where the infant jesus had wept, the lover of venus was bewailed (see the golden bough) the effigy of a wild boar is said to have been set over one of the gates of jerusalem in honor of adonis, and his rites celebrated in the grotto of the nativity at bethlehem. adonis as the "gored (or "god) man is one of the keys to sir francis bacon's use of the "wild boar" in his cryptic symbolism. adonis was originally an androgynous deity who represented the solar power which in the winter was destroyed by the evil principle of cold--the bo

g immortality, but partaking of mortality, continued in this state for the duration of a period. they reproduced themselves out of themselves, for each was male and female. but at the end of the period the knot of destiny was untied by the will of god and the bond of all things was loosened "then all living creatures, including man, which had been hermaphroditical, were separated, the males being set apart by themselves and the females likewise, according to the dictates of reason "then god spoke to the holy word within the soul of all things, saying 'increase in increasing and multiply in multitudes, all you, my creatures and workmanships. let him that is endued with mind know himself to be immortal and that the cause of death is the love of the body; and let him learn all things that are

MASTERING WITCHCRAFT

ventor and inveterate onanist. the greatest and the most notorious personalities in the history of mankind have all possessed this power to a great degree, and i suspect you, the reader, also do. otherwise you wouldn't be reading this book. the ability to indulge in a flight of fancy is of paramount importance to a witch, for it is through this dark glass that she in fact will cast her spells and set the world afire with her incantations. therefore, as a witch, nurture your imagination, treasure your fantasies. magically speaking, you will probably put every one to excellent use. the more emotional and deeply knotted the roots of your secret visions are, the more potent will they be to effect the working of your charms. the success of all your spells will depend on just how much of a head

that the magic could possibly fail. now supposing at just that precise moment the door to your place of working were to open and your husband or maybe your mother-in-law were to confront you, uttering words to the effect of "audrey! what are you doing dressed up like that in here? and why haven't you got any lights on? you'll strain your eyes. and what's all that terrible smoke? are you trying to set the place on fire" total anticlimax. and probably the finish of your witchcraft for quite a while. you may well try to employ your basilisk gaze at that point, but unless you have a very well developed magical will, it will probably avail you naught. no, all possibilities of authorized intrusion must be strictly limited. it is not worth the battering to your newly burgeoning witch's ego. a dis

e" total anticlimax. and probably the finish of your witchcraft for quite a while. you may well try to employ your basilisk gaze at that point, but unless you have a very well developed magical will, it will probably avail you naught. no, all possibilities of authorized intrusion must be strictly limited. it is not worth the battering to your newly burgeoning witch's ego. a disaster like that can set months of hard work to little or no account. so, bearing all these considerations in mind, shroud yourself with a certain amount of reasonable secrecy, especially about the time and place of your magical operations. of course, if it is a rival witch or maybe a whole coven that is interested in busting up your operation, then should they know the nature of the magic you are going to work, they

angle, and the garter, the pentacle grade. should you not belong to a properly formed coven, your name in witch runes will be all you need to have, plus any other amuletic symbols of good luck you may choose, such as your zodiac birth sign and planet. similar to the bracelet are the ring and the pendant. these are usually the only witch jewels bar the necklace that actually possess gems or stones set into them. these are the primary "fascination' jewels, and the more intricate and unusual the jewel, the better it serves its purpose. as to its composition and monetary value, it is completely a matter of individual taste and economy. the best magical witch stones are traditionally the sapphire and the opal. however, most precious and semi-precious stones do just as well, especially those whi

rely a psychological prop to put you in the right frame of mind for magic, and all the rituals and processes can be as easily performed wearing your ordinary, everyday clothes just as long as they don't work to your disadvantage by bringing you back down to earth again with a bump, that is. your witches' working tools in order to perform any act of successful ritual witchcraft, you must have your set of basic traditional working tools. without them, all the most powerful born-witch or warlock is powerless when working at a distance from his victim. they are the tools of your trade, as much as an easel and brushes are of the artist. the magical act is a cumulative one. you start from scratch with newly purchased substances, ritually purify or demagnetize them with salt water, and incense, a

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

namely, of these sciences which is in any way worth being accomplished. also i have written them in this key, so that like as a key openeth a treasure-house, so this key alone may open the knowledge and understanding of magical arts and sciences. therefore, o my son! thou mayest see every experiment of mine or of others, and let everything be properly prepared for them, as thou shalt see properly set down by me, both day and hour, and all things necessary; for without this there will be but falsehood and vanity in this my work; wherein are hidden all secrets and mysteries which can be performed; and that which is (set down) concerning a single divination or a single experiment, that same i think concerning all things which are in the universe, and which have been, and which shall be in fut

l use i have made of my possessions, by my prodigality, by the sins which i have committed against hope and charity, by my evil advice, flatteries, bribes, and the ill distribution which i have made of the goods of which i have been possessed; by repulsing and maltreating the poor, in the distribution which i have made of the goods committed to my charge, by afflicting those over whom i have been set in authority, by not visiting the prisoners, by depriving the dead of burial, by not receiving the poor, by neither feeding the hungry nor giving drink to the thirsty, by never keeping the sabbath and the other feasts, by not living chastely and piously on those days, by the easy consent which i have given to those who incited me to evil deeds, by injuring instead of aiding those who demanded

these then have i collected together, arranged, consecrated, and kept, for the benefit of the human race, and the preservation of body and of soul. the pentacles should then be made in the days and hours of mercury, when the moon is in an a rial or terrestrial sign; she should also be in her increase, and in equal number of days with the sun. it is necessary to have a chamber or cabinet specially set apart and newly cleaned, wherein thou canst remain without interruption, the which having entered with thy companions, thou shalt incense and perfume it with the odours and perfumes of the art. the sky should be clear and serene. it is necessary that thou shouldest have one or more pieces of virgin paper prepared and arranged ready, as we shall tell you more fully later on, in its place. thou

gled with the fat of a man who has died in the month of july, and the wick being made from the cloth wherein he has been buried. having kindled this with fresh fire, thou shalt fortify the workmen with a girdle of the skin of a goat newly slain, whereon shall be written with the blood of the dead man from whom thou shalt have taken the fat these words and characters (see figure 10; and thou shalt set them to work in safety, warning them not to be at all disturbed at the spectres which they will see, but to work away boldly. in case they cannot finish the work in a single day, every time they shall have to leave it thou shalt cause them to put a covering of wood over the openbook one page 53 ing, and above the covering about six inches of earth; and thus shalt thou continue unto the end, be

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

chapter ii. in what manner the master of the art should keep, rule, and govern himself. he who wisheth to apply himself unto so great and so difficult a science should have his mind free from all business, and from all extraneous ideas of whatever nature they may be. he should then thoroughly examine the art or operation which he should undertake, and write it regularly out on paper, particularly set aside for that purpose, with the appropriate conjurations and exorcisms. if there be anything to mark or write down, it should be performed in the manner specified regarding the paper, ink, and pen. he should also observe at what day and at what hour this experiment should be undertaken, and what things are necessary to prepare for it, what should be added, and what can be dispensed with. the

nsed with. the which matters being prepared, it is necessary for thee to search out and arrange some fitting place wherein the magical art and its experiments can be put in practice. all these things being thus arranged and disposed, let the master of the art go into a proper and fitting place, or into his cabinet or secret chamber if it be convenient for the purpose, and he can there dispose and set in order the whole operation; or he can use any other convenient secret place for the purpose, provided that no one knoweth where it is, and that no man can see him when there. after this he must strip himself entirely naked, and let him have a bath ready prepared, wherein is water exorcised, after the manner which we shall describe, so that he may bathe and purify himself therein from the cro

seated upon the heavens, and who regardest the abysses beneath, grant unto me thy grace i beseech thee, so that what i conceive in my mind i may accomplish in my work, through thee, o god, the sovereign ruler of all, who livest and reignest unto the ages of the ages. amen. these three days having passed, thou must have all things in readiness, as hath been said, and after this a day appointed and set apart. it will be necessary for thee to wait for the hour in which thou shouldst commence the operation; but when once it shall be commenced at this hour, thou shalt be able to continue it unto the end, seeing that it deriveth its force and virtue from its beginning, which extendeth to and spreadeth over the succeeding hours, so that the master of the art will be enabled to complete his work s

gure 55 should be embroidered on the breast with the needle of art in red silk. the shoes should also be white, upon the which the characters in figure 56 should be traced in the same way. the shoes or boots should be made of white leather, on the which should be marked the signs and characters of art. these shoes should be made during the days of fast and abstinence, namely, during the nine days set apart before the beginning of the operation, during which the necessary instruments also should be prepared, polished, brightened, and cleaned. besides this, the master of the art should have a crown made of virgin parchment paper, upon the which should be written these four names: yod, he, vau, he, in front; adonai behind; el on the right; and elohim on the left (see figure 57) these names sh

on, for the nine days immediately preceding the commencement of the work, should put aside from him all uncleanness, and prepare himself in secret during these days, and prepare all the things necessary, and in the space of these days all these should be made, consecrated, and exorcised. the which being duly completed, let him go on the day and hour of the commencement of the work, unto the place set apart for the same, as hath been said, in the place concerning the formation of the circle. let him instruct his disciples on no cause whatsoever to move from their assigned places. and the magus should exhort them with a bold and confident voice as follows: the exhortation of the companions fear ye not, my beloved companions, seeing that we draw near unto the desired end; therefore, all thing

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

noaphiel. the versicle is "a great god, a mighty, and a terrible" deut x. 17. figures 13 and 14. the key of solomon page 62 figure 16. the sixth pentacle of saturn. around this pentacle is each name symbolized as it should be. the person against whom thou shalt pronounce it shall be obsessed by demons. editor s note. it is formed from mystical characters of saturn. around it is written in hebrew "set thou a wicked one to be ruler over him, and let satan stand at his right hand" figure 17. the seventh and last pentacle of saturn. this pentacle is fit for exciting earthquakes, seeing that the power of each order of angels herein invoked is sufficient to make the whole universe tremble. figures 15 and 16. figure 17. the holy pentacles page 63 editor s note. within the pentacle are the names o

gure 24. the seventh and last pentacle of jupiter. it hath great power against poverty, if thou considerest it with devotion, repeating the versicle. it serveth furthermore to drive away those spirits who guard treasures, and to discover the same. editor s note. mystical characters of jupiter with the verse "lifting up the poor out of the mire, and raising the needy from the dunghill, that he may set him with princes, even with the princes of his people" psalm cxiii. 7. figures 22 and 23. figure 24. the holy pentacles page 67 mars. figure 25. the first pentacle of mars. it is proper for invoking spirits of the nature of mars, especially those which are written in the pentacle. editor s note. mystical characters of mars, and the names of the four angels: madimiel, bartzachiah, eschiel, and

be darkened that they see not; and make their loins continually to shake. they have eyes and see not" figures 34 and 35. the key of solomon page 72 figure 38. the seventh and last pentacle of the sun. if any be by chance imprisoned or detained in fetters of iron, at the presence of this pentacle, which should be engraved in gold on the day and hour of the sun, he will be immediately delivered and set at liberty. editor s note. on the arms of the cross are written the names of chasan, angel of air; arel, angel of fire; phorlakh, angel of earth; and taliahad, angel of water. between the four arms of the cross are written the names of the four rulers of the elements; ariel, seraph, tharshis, and cherub. the versicle is from psalm cxvi. 16, 17 "thou hast broken my bonds in sunder. i will offer

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

whereof some do abide, but certain do wander and abide not (3) the third book, called ars paulina, or the art pauline, treateth of the spirits allotted unto every degree of the 360 degrees of the zodiac; and also of the signs, and of the planets in the signs, as well as of the hours (4) the fourth book, called ars almadel salomonis, or the art almadel of solomon, concerneth those spirits which be set over the quaternary of the altitudes. these two last mentioned books, the art pauline and the art almadel, do relate unto good spirits alone, whose knowledge is to be obtained through seeking unto the divine. these two books be also classed together under the name of the first and second parts of the book theurgia of solomon (5) the fifth book of the lemegeton is one of prayers and orations. t

ark green) 28 the coiled serpent is only shown in one private codex, the hebrew names being in most cases simply written round in a somewhat spiral arrangement within the double circle. it is to be remembered that hebrew is always written from right to left, instead of from left to right like ordinary european languages. the small maltese crosses are placed to mark the conclusion of each separate set of hebrew names. these names are those of deity angels and archangels allotted by the qabalists to each of the 9 first sephiroth or divine emanations. in english letters they run thus, beginning from the head of the serpent+ ehyeh kether metatron chaioth ha-qadehs rashith ha-galgalim s.p.m (for "sphere of the primum mobile+ lah chokmah ratziel auphanim masloth s.s.f (for "sphere of the fixed s

MEANING OF MASONRY

he eternal inward being of man, although the outward body is temporarily involved with the latter. it is the immortal soul of man which is the ruined temple and needs to be rebuilt upon the principles of spiritual science. the mortal body of it, with its unruly wills and affections, stands in the way of that achievement. it is the rubble which needs to be cleared before the new foundations can be set and the new structure reared. yet even rubble can be made to serve useful purposes and be rearranged and worked into the new e rection, and accordingly man's outer temporal nature can be disciplined and utilized in the reconstruction of himself. but in order to effect this reconstruction he must first have a full understanding of the material he has to work with and to work upon. for this purp

its results. the modern mason, however high in titular rank, is as little qualified to understand the subject as the man who has never entered a lodge" to become initiated (or perfected" says an old author ity, plutarch" involves dying; not a physical death, but a moral way of dying in which the soul is loosened from the body and the sensitive life, and becoming temporarily detached therefrom is set free to enter the world of eternal light and immortal being. this, after most drastic preliminary disciplines, was achieved in a state of trance and under the supervision of duly qualified masters and adepts who intromitted the candidate's liberated soul into its own interior principles until it at last reached the blazing star or glory at its own centre, in the light of which it simultaneousl

t purpose if the initial ones, which contain all that is necessary for the understanding of the subject, remain imperfectly assimilated? it is a fallacy to suppose that the multiplying of degrees will result in the discovery of important arcane secrets which one has failed to find in the rites of the craft and the royal arch. the higher degrees indeed illustrate tru ths of much interest and often set forth with impressive ceremonial beauty, the appreciation of which will be the greater after and not before the meaning of the preliminary ones has been thoroughly absorbed; whilst the pursuit of" secrets" is certain to prove illusory, for the only secrets worth the name or the finding are those incommunicable ones which discover themselves within the personal consciousness of the seeker who i

ed brain-consciousness, so that what the spirit and the soul already know interiorly the outer mind may also know exteriorly. subjective awareness does not become knowledge until it has been cerebrated and passed through the alembic of the brain and the logical understanding. when it has so passed through and become formalized, a reciprocal and reflex action between the inner and outer natures is set up resulting in the illumination of the whole. this extroversion of subjective perceptions is symbolically achieved by the return of the candidate from the subterranean depths to the surface and there rejoining his former companion-sojourners and effecting a unification of all his component parts. it is then that the mystery is consummated. the great light breaks. the vital and immortal princi

of the supreme order of the holy royal arch of jerusalem and the personal attainment of the blessed and perfected condition which that title implies" i was glad when they said unto me, let us go up into the house of the lord; our feet shall stand within thy gates, o jerusalem. jerusalem is builded as a city that is compact together; thither the tribes go up, the tribes of the lord. for there are set thrones of judgment, the thrones of the house of david. pray for the peace of jerusalem! they shall prosper that love it. peace is within her wills and plenteousness within her palaces. for my brethren and companions' sake i will say, peace be within thee (psalm cxxii) in those few lines is sketched all that is implied in the symbolic spectacle that greets the eyes of the royal arch mason at t

MICHAEL FORD A RITE OF THE WEREWOLF

in a dreaming centered development of what could be called luciferian witchcraft. the ritual contained here is but one example of some of the initiatory focus of this so-called sethianic 8 school. 6 the warlock s book by peter haining, 1970 7 16 lines which signify transformation in the wilderness to the shape of the wolf 8 a term used to define the left hand path alignment with the egyptian god set or set-an, a early form of satan or shaitan the adversary. 5 as a point of focus, the initiate who takes the flesh of the werewolf does so via the imagination. this would require a certain amount of privacy in which the witch would not be bothered by anyone else, to ensure a self-fascination and the visualized transformation to occur. the initiate would prepare his or her chamber accordingly

all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the number of the beast11, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the hebrew letter ayin, being an eye. the symbolism of the devil as the initiator may be best understood by the tarot as presented in the book of thoth. sata

t) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the hebrew letter ayin, being an eye. the symbolism of the devil as the initiator may be best understood by the tarot as presented in the book of thoth. satan/set is the ass headed god of the desert, the lord of storms and desolate places. set is the tester of self, the adversary and 9 luciferian is also relevant to the egyptian god set, sethanic= of set. 10 see iblis, the black light by peter lamborn wilson. the flame of isolate consciousness and being is the black light/black flame. this is defined as the fire and perception of being, antinomianism. 1

f storms and desolate places. set is the tester of self, the adversary and 9 luciferian is also relevant to the egyptian god set, sethanic= of set. 10 see iblis, the black light by peter lamborn wilson. the flame of isolate consciousness and being is the black light/black flame. this is defined as the fire and perception of being, antinomianism. 11 the book of thoth weiser publications 8 opposer. set is also related to saturn. this planet, called also shabbathai, is the sphere of saturn and is considered a meeting place of the witches sabbat. the image of those leaving the flesh, to go forth in the name of the devil by flying with familiars and other demons is not too far from realistic workings in the present time. lucifer is found in the higher octave of the sphere of saturn. this mighty

test star. in the jilwa, lucifer is presented as malak tauus existed before all other creatures and was then and now .there is no place devoid of me thus presenting the unnatural concept of self-illumination and intellect, lucifer is the adversary, who is full of life. as lucifer/shaitan is light, he does indeed hold a shadowside. this is present in the god forms or masks of shaitan, being seker, set and ahriman. the egyptian god set19 is a model and neter20 for self-deification, isolation and the adversary. the adversary or opposer is the shadow which reveals light, called the black light of iblis or shaitan. this light is inspired intellect and creative imagination. set represents self-imposed challenge and individual development, a tester of self. an adept uses this model for self-contr

MICHAEL FORD BOOK OF CAIN

e into being. i hope those who read this work understand that it is a ritual in progress, that each sentence fans the flames of the dragon and his consort, lilith, the mother of the witch path. cain has presented me with different elements to think about and to further encourage others to develop what is the sabbatic and luciferian path. when staring into the mirror, cain appears his very mask of set-an is shown to me. become! akhtya seker arimanius veneficus, vox barathrum toph prepared march 22nd, known as the day of rebellion of set against osiris. succubus publishing phosphorus inner publications front cover- cain sigil by elda isela ford grand luciferian circle blood moon and further developed by michael w. ford back page sigil cain the blacksmith by elda isela ford that azazel fell f

e faced the hungering shades of ahriman, who blessed me in the dreams and nightmares of the wise. i, cain, who sipped of the emerald grail and the skull cup of the dragon-goddess, did i taste the pleasures of the harlot, walk the earth forever. i am the wandered, and many forms i will take. that even that i have left flesh shall my spirit dwell on, that i who have embraced the black flame just as set-an of egypt, that i shall dwell in the places of the earth lest seen, but in this path one may find me. by forest or desert some may call me, and i may answer calls of initiation into the circle of the witch born. in the fire of the adversary do i walk for eternity, my father s soul illuminating those who seek me. i am vampyre and i am the sorcerer of light from the serpent s tongue. the invoc

den places of the earth, for he is the ancient and knows the unknown secrets of the earth. cain also appears as the wizened old man, robed and hooded who walks the path of old oak ways within the fog. he carries a book of art, given with the belt of the devil by those rites cain became the witch father, born of azazel and lilith. cain is the adversary of flesh, who causes storms and chaos just as set himself. cain tests those upon the path and blesses those who may answer his riddles. it is indeed cain who would feed ones soul to the wolves of the shadows, when the will is weak. invoke cain in isolation and within the circle of those who are of the mark. isolation is a silent wisdom from which the fountain is never dry seek with the cup of emerald. o cain, spirit born of fire and darkness

ication of the path of cainnite antinomianism. one may use the grand sabbatic (luciferian) circle as a means of antinomianian self-deification, immolation of the spirit by the assumption of the mask of the witch-begetter, cain the blacksmith. i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the force of set, being my shadow of self let the blackened flame illuminate from this very forge! from the west, i invoke the force of anubis, the opener of the way let the violet light of the dead empower my spirit! from the south, i invoke the force of thoth, whose lamp illuminates my path let the fires of wisdom and self-discover guide my path! from the east, i invoke horus, being the fire and strength of

MICHAEL FORD WITCHMOON

r bat. it was said that vampires may take the form of mist or fog, this connection obviously comes from the ability to assume a mist form on the astral plane. if certain points of chi can be strengthened into a viable physical energy then one can view the astral in the form of the chosen focus. most often, this is seen in dreams or mentally open times depending on the individual thoughts and mind set. through the past 600 years of vampiric history, many women and men would wake from a seemingly restful sleep, still feeling exhausted and worn out. their experience from dreaming would be disturbed or reminiscent of a waning sexual experience with a demonic or angelic being. it is possible to develop, out of inherited and personal traits, an independent predatory instinct which can function o

nimalistic lust, resulting in the creation of psychic bonds between the individuals involved. countess elizabeth bathory (4) often would stick pins and cut the flesh of her young victims after beating them almost to the point of unconsciousness. blood baths would provide the countess with the ease of her own obsession with staying young and her subconscious desire for the blood of youth. one tale set in the northwest of england involved a vampiric spirit known as the nightstalker of croglin grange. a family moved into an abandoned home located right next to a very old graveyard. the young woman, who lived there with her brothers, retired to bed one evening. she glanced out of her window to notice two red eyes gleaming in the darkness, moving around gravestones and through the yard. she the

ober 31st 1589. his daughter and mistress we later burnt at the stake the same day" it is the goal of the coven maleficia (7) to not condone violence or harm to others, but to present the choice of shadow exploration and individual understanding and power. there is no seeking of members, as they are few and hidden, like the dream of blue ice which forms on the windows on a cold night. there is no set temple, beyond the individuals who practice upon their own will and desire. the result of the misuse of lycanthropic power is always negative to the sorcerer if used out of the law of "do what thou wilt. in other words if it trespasses on another individual's rights of life and joy then it is wrong, unless provoked or within a magickal combat aspect. our witch- dreams are walking in the rows o

d? well, my experience is no, they are not. some are pre- created spirits, long dead ghosts who seek some sort of revenge or those who have lost their battles with choronzon or as lovecraft called "azathoth (1) and drank too deeply from the mother of abominations. choronzon could be considered the same as the egyptian apep, whom is a demon of chaos. the lord of the luciferian witchcraft cultus is set, the prince of darkness, is known for his battle with apep and by destroying the demon, he becomes the master of chaos. in the sorcerer s life, he or she would seek to become set-like and master chaos (apep. this is a point of high sorcery and mastery of the earth. this is mirrored in the lord of air and fire, lucifer/azazel/shaitan, revealed in the holy guardian angel form azal ucel. vampire

here is no ill intent towards anyone- they are simply a means of strengthening and connecting with the self on all levels. vampirism is quite natural to many aspects of the psyche with which we desire connection. the path of evil in an initiatory context is not in reference to moral or ethical pursuits or aberrations, rather one of adversarial focus by such god forms of antinomianian or sethanic (set) assumption separation from the natural order. to learn magick one must have begun to understand the self and individual strengths and weaknesses. magick is defined by aleister crowley as "the science and art of causing change to occur in conformity with will (6) the process of belief is based on the already constructed reality of each individual. each person is a collection from different sou

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

lim did not leave earth immediatelybecause they feared that the solar system after the destruction of tiamat was magneticallyunstable to the extent of preventing them from flying out and navigating easily (one doesnot drive their car through a volcano or earthquake by choice. the risk was too great for atime. they also did not know if their enemies where still watching for them or whether theyhad set some kind of warning alarm system that would signal the nephilims presence. the nephilim established their main headquarters, atlantis, on the continent of appa-lachia. from this center they would corral and experiment on the indigenous earthinhabitants taken from cultures and tribes that were shaken asunder by the recentcelestial catastrophe. nearly all the native cultures of the earth record

n retold in masterworks of fiction and non-fiction (see charlessquire, jim fitzpatrick, morgan llewellyn, ursula le guin, frank herbert, and rob-ert holdstock) many of the people who left atlantis after the overthrow were themselves geneticallyaltered and possessed what was called magical powers, which awed all that werewitness to them. the extraterrestrial priests who sided with the earth-people set them-selves up as kings or more likely as the advisors of the indigenous but magicallyendowed kings. the arthurian legends speak of such beings, for instance, merlin. inother celtic myths, we have taliesin, amergin, tuan, breas, balor, diancecht, indech,elathan, lugh, nuada, culhulainn, ossian, finn mac cumhail, and a host of others. inthese and other stories, the advisor, leader, or king has

whofound it easy to destroy nature and to manipulate and murder their fellow humanbeings. throughout historical time, we find personages rising to the top of politicaland cultural life who labor so assiduously for technological advance and yet whodemonstrably display little love or concern for humanity. do such scenarios occur forthe reasons that we have been conditioned to believe? can the same set of facts beapproached from another angle?atlantis, alien visitation, and genetic manipulation25 chapter 4lemuria and homo atlantisas we continue to review even more coherent and provocative hypotheses and theo-ries concerning atlantis, pre-diluvian history, and the coming of evil, we note howscriptures, especially the bible, contain references to key events:the history of the old testament is

a race to serve them, but which did not; and when theyfinally created the perfect servant, they found them permanently seduced away fromtheir duties. the ire of the atlanteans at this snubbing was so intense that theyunleashed an atomic war on the sons of the serpent and their adamic wards, nowresident on lemuria (oceania. these latter were not unprepared, however, and beingtechnically advanced, set up to defend themselves and retaliate against their eviladversaries on atlantis. so, there was on earth a nuclear war. it was an event thatchanged the face of earth history. the war between the gods (the serpent mastersand the sons of the serpents) and subsequent paroxysms were recorded by almostall the cultures of the world: and god saw that the wickedness of man was great in the earth, and t

teachings the miniature solarsystem within the atom, molecular construction and transformation, as well as the the-ory of relativity, more than 2800 years before einstein. from the epic mahabharata,we read the following astonishing passage: it was as if the elements had been unleashed. the sun spun round. scorched by the incandes-cent heat of the weapon, the world reeled in fever. elephants were set on fire by the heat andran to and fro in a frenzy..water boiled, animals died, the enemy was mown down and theraging of the blaze made the trees collapse.horses and war chariots were burnt up..thousands of chariots were destroyed, then deep silence descended on the sea. thecorpses of the fallen were mutilated by the terrible heat so that they no longer looked likehuman beings. never before hav

MICHAEL W FORD THE VAMPIRE GATE

learn to control your breathing, heart rate and to trust your instincts. this will provide you with a powerful method of practice and more than anything help achieve results. as you enter the astral plane, your mode of focus is of course consuming energy in this state. as your 10 consciousness moves out of your physical shell, you will no doubt be exposed to the astral plane as it is. there is no set or defined elements within the astral plane there are predators though. in this initiatory process, you will align your mind set as a vampyre magickian or sorcerer, thus creating the part for you to become a predator yourself. your physical body is surrounded and connected by an astral body. this is slightly larger than the physical and can be seen in ritual settings, some types of photography

r than the physical and can be seen in ritual settings, some types of photography and by certain settings of light. the astral body is affected by the food, mental state, psychical health and more. if you are impaired physically, you need not be in the astral plane. this is the process of developing the will. those who utilize the ritual practice of shape shifting understand, your limitations are set by you. this goes back to you are the only god that is and that before you can experience something more spiritual, you have to realize that you control the extent and power of your destiny. platonist philosopher plotinus (a.d. 203-269) defined specific levels of our universe. while they may or may not be valid, they are important in our study and definitions of subjective practice: 1. the wor

dy is transferred from what we eat to energy through resting or sleeping. when a vampyre feeds in astral form at night, they are gaining a replenished system of energy which is very pure. the luciferian must have a clear point of focus on how this practice of vampirism works in day to day life. this will be a foundation for those beyond any specific magical practice to establishing a working mind set in predatory spiritualism. the luciferian understands that devouring spiritual energy is a powerful aspect in magick, it is easily validated from a subjective experience, yet such power comes with a price. if you abuse it, no doubt will you find much loss and pain on the path you will in turn be devoured. vampirism is a predatory spiritual path yet it is not an absolute. luciferians as predato

path you will in turn be devoured. vampirism is a predatory spiritual path yet it is not an absolute. luciferians as predators or vampyre magicians are able to hold lasting relationships we do not prey on each other we don t harm people or 13 act outside of the laws of our government. luciferians enjoy life we want more of it. t h e l u c i f e r i a n c r e e d i am a luciferian and of seba and set. i am a vessel of ahriman and az. i worship my own self-progressing divinity. i deny all religions which would sacrifice the sense of i. i recognize that religion must start within and be a mirror of my desire. i affirm my body as a temple of darkness and fire. i affirm my soul as the daemon-god upon the throne in this black tower. the twin serpents are my key to continued vitality and initiat

s which would sacrifice the sense of i. i recognize that religion must start within and be a mirror of my desire. i affirm my body as a temple of darkness and fire. i affirm my soul as the daemon-god upon the throne in this black tower. the twin serpents are my key to continued vitality and initiation, i will seek to raise and then create my desire upon earth. i recognize my eye is but the eye of set, that as the serpent i shall command my presence upon earth. i shall be a manifestation of the archdaevas upon earth. my actions will be thought out and i will exercise my will in each action. i recognize there is no other god than myself. i am the serpent. urvan ameretat me nemah'ya i (i worship my immortal soul) vangh da va uz-d i (i shall raise up the daemon within) we drink from the sun at

MICHAEL WYNN THE SOUL TRAVELERS

ndulge you at every turn. what good are regurgitated thoughts? what good is there in yet another book filled with the same old interpretations? just chewed--michael wynn's "the soul travelers" 2 meat! if these well-known and "accredited" sources are so useful to you, if they serve you so well, why are you still unenlightened? why do you still seek to learn more? if you need this extremely limited set of sources for "proof, depart and return to them, and be prepared to reinterpret them in a radically different way, otherwise your progress has surely ceased. even with the benefit of radical reinterpretation, accepting so few sources as the only truth creates a ceiling of knowledge you will never surpass. so if you re looking for wisdom, stop reading, be good to thy neighbor, pay your taxes

ich the virgin girl ate and became pregnant from. the virgin s parents considered the pregnancy holy, and the child, who was in fact lone man reincarnated, was perfect in all his ways. after growing into a young man, the day came for an annual trip by boat, where lone man insisted the boat sail despite the presently bad weather, much to the protest of the 12 men already on board. yet the boat did set sail and during the voyage was attacked by demons. lone man made short work of these attacks, and when the boat was endangered by a whirlpool, lone man rose to his feet and reminded the whirlpool that it was he, lone man, that created the waters; the whirlpool promptly dissipated. one day lone man arrived to an island, proclaiming that a flood was soon to destroy the earth, and that a fortress

fts of knowledge and love. this civilizer established egypt s first legal code and abolished cannibalism and human sacrifice. osiris then left egypt, traveling around the world teaching and civilizing the people of other kingdoms and races. he did not use his powers to force people, but instead preferred gentle persuasion. after returning to egypt, osiris was conspired against by his evil brother set, and 72 accomplices. set murdered his brother osiris by locking him in a coffer and throwing it into the--michael wynn's "the soul travelers" 10 nile river. instead of sinking into the depths of the nile river forever, which was the intention and expectation of the conspirators, the coffer sailed away quickly. set would eventually discover the coffin containing the body of his brother osiris i

him in a coffer and throwing it into the--michael wynn's "the soul travelers" 10 nile river. instead of sinking into the depths of the nile river forever, which was the intention and expectation of the conspirators, the coffer sailed away quickly. set would eventually discover the coffin containing the body of his brother osiris in a hidden place. infuriated that his brother survived (in a sense, set cut osiris body into 14 parts and scattered the pieces, seeing to it that his brother would forever remain out of his midst. isis, a goddess that was both osiris wife and sister (such is common in mythology, brought her husband back to life by locating and recombining his scattered parts with sorcery. she failed to find the phallus (penis) of osiris, however, and was forced to substitute one m

f for my sins? what does that even mean? now, under normal circumstances, all i could do is relate to you this chosen one s reappearance--michael wynn's "the soul travelers" 11 in mythology, and perhaps a bit of philosophical commentary. luckily a few occultists have given me some insight on this subject (in a most annoyingly hushed-mouth manner. they speak of him as though he represented a major set-back to the plan. and where was the lord those 18 years? was he on a mission of initiation, civilizing, and demon hunting? they speak of him as though he did take a huge risk in coming here, as if jesus guaranteed trip back to heaven is only a myth. i have even heard jesus spoke of as a renegade; a police-like figure who hunted demons. more on this later. if mythology is in fact eccentric tale

MICHAEL W FORD NOX UMBRA

and masters the nightside or astral plane within our physical world which we seek to control from within. the forms in the nightside of which we assume (bat. wolf, moth, or a hybrid of each and others) are the extensions of our will and desire. the vampyre is a being which has deified itself through the antinomianian process of death and rebirth, one who has passed through the ancient aspects of set and anubis, the guardians of the threshold. the symbol of the dragon known as tiamat or leviathan is also ahriman, the coiled beast that is of serpent wisdom. the dragon has fueled the myths of dracula, the dragon race from wallachia. dracos, draconum is the very shadow of the immortal fountain of life, which the vampyre seeks to bask in eternally. remember, in bram stoker's immortal "dracula"

s mask with intent and pure love, then shall the secret of the essence be revealed in your sunless palace of night. approach the tomb "gate of black earth, nephilimic tomb in the sunless palace of azrail, open forth the dreaming fields of night, from thy vessel, born of lilith's womb shall the vampyre shade awaken hekak vozath ka-sath-ompos shu-seth-evoi-zrazza (by the magic of secret names shall set strengthen the shadow tongue of the serpent) by the blackened fire of my spirit, born in the shadows of the adversary, shall the dragon coil in my being! let the moon be born again in the darkness, from which my desires arise from the grave.the arcane of my self is great, such is the being of which i am! emerge again, awaken from yours sleep of thanatos" the binding of chains the vampyre rite

pt then in the bottom of the fetish, which upon a parchment ones shadow name (for instance, akhtya seker arimanius, the present author) in the blood of the sorcerer, along with the sigil of binding. consider the vampyric fetish to house the greater shadow familiar, which is essentially an exteriorization of your own being. one will use the magickal aspects of obsession and will- desire- belief to set in motion the essence of self-transformalion, the demon emerging in flesh. the chamber should be adorned in the elements of death, of vampyrie design with such implements, fetishes and elements of ahriman, lilith, dracul or any night born ghost or image which relates therein. one should dress in the black robe of passing through shadows, a crimson lining if possible to indicate ones rebirth in

all all seek my consort ahriman and azrael, whom shall walk you forth into shadow (coven members or magister shall recite) we shall walk this path through you queen ofsuccubi, mother lilith, and through the shadows of azrael shall we emerge as the seven- headed dragon, through the opposer shall this manifest! behold, the light which shines in the darkness, the blackened fire of being! the gift of set itself! azothoz nox barathrum (lilith recites) taste the kiss of the dead and again in dreams shall my wisdom arise from the grave, cast your spirits to the grave and awaken again reborn (each individual kisses the skull, envisioning the necromantic embrace of the sabbat queen and azrael) banish by performing the calling of the four quarters of the triple hermetic circle. seker lord of the tom

rkness of the tomb and the conscious mind which grows and creates within it. seker, emerges illuminated with the black flame and then rises from the tomb "from the darkness of the tomb i awaken, i still live beyond the shadow! as i have dwelt in the necromantic twilight i become master of the shades of sah, do attend me greater and lesser familiar of the quarters, embrace my essence- zothoza unpu set heh! i am enthroned in the depths, of utter blackness and night i am death and resurrection. the one who drinks of the heart, whom is aligned with set-heh. i drink of the heat and feed upon the soul's blood. my role is the guardian of darkness! my sight is clear in the darkness, and i taste the heartblood of man and woman, i am awakened in my self and by the shadow tongue- hekas, noastra, zarr

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

ry entails. a study of the janus-headed adversary is essential in the context of the sabbatic/luciferian path as well as others. in the brotherhood of saturn the god of the saturnian sphere is baphomet temohpab, being a angel-demon of both a positive and negative side. in azothoz, lucifer is the baphometic spirit which presents in lyrical prose the sides of the adversary, in terms of sethanic (of set) witchcraft and the left hand path. set is presented in azothoz as the egyptian godform of chaos, darkness and storms. he is in this sigillic mask the initiator and tester, the opposer and flame giver. it is indeed the mask of set which was given unto his bride, lilith, to spawn cain, the first sorcerer and initiator of witchblood. as written in azothoz- lilith came unto the prince of darkness

speaks the word of making to become as a god himself; cain is born from the union of the dragon and harlot. the illustrations of azothoz provide a powerful interplay between the invocations and the placement of the actual drawings in the tome. there are 13 illustrations of the grimoire, each holding a focus of the luciferian gnosis is some way or another. the spirit of azothoz beholds the eye of set or saturnus, the adversary. this eye is surrounded by flame, and is at first glance a serpent s eye. this is the wisdom driving sigil of the discovery of dreaming and waking knowledge, that which lies hidden. iblis is a powerful sigillic drawing which interplays with the 6th section of the poem, the descending dragon-angel which is azazel, or lucifer. this adversarial spirit is shown with ange

ted from which shadows may hide. it is the initiatic guide which grants the knowledge of the darkness in the self. the focus and essence of azothoz lies in dreaming, how this may relate to the individual and what omens are presented. hidden in the gnosis of azothoz is the embrace of the sun, the solar and life giving illumination, but also the scorching and fire influenced spirit of sorat/shaitan/set, which is the core essence of the isolated spirit of the adept. equally the moon and night (darkness) is the gnosis which must be explored through the dreaming essence of lilith az, the emotional, instinctual and sorcerous path. it is the direct transition and embodiment of the adept in the antinomian left hand path concept. it is essential to balance both, as one feeds the other, be it mascul

om azothoz is a formula used specifically in the golden dawn and is a work combined from the first and final letters of the latin, hebrew and greek alphabet alpha& omega, aleph and tau. this work symbolizes the beginning and the end, the dawn and twilight, thus as azothoz is a reverse partly, signifying the adversary. azothoz is a poetic grimoire which sigillizes in lyric and image the essence of set/shaitan the adversary, lilith and the sorcerous path of luciferian witchcraft. azothoz contains an essay on sethanic witchcraft and the development inspired from various correspondences around azazel, the middle eastern fire djinn who is regarded by practice as the initiatic spirit of sorcery. the adversary in an initiatory context as it pertains to the left hand path, the path of non-union wi

ed from spirit to spirit. the spirit-familiar of austin osman spare, known as the black eagle is presented here as a guide by a sinistral (left way) sigillic formula, including an invocation chant and essay upon the shadow of this vampyric shade. two formulas of the sun and the moon are given, which is a sigillized text of the watchers of the book of enoch. the grimoire ends with an invocation of set the adversary. azothoz is beautifully illustrated by elda isela ford, who captures the pictorial symbolization of the darker aspects of the sorcerous path. all material copyright (c) michael w. ford 2003 http//algol.chaosmagic.com [1] the book of thoth, aleister crowley, the thoth tarot [2] fire and ice by stephen e. flowers [3] the throne of twilight is the awakening undertaken by the initiat

MOODY RAYMOND A LIFE AFTER LIFE

dings. thirdly, my religious upbringing deserves some' comment. my family attended the presbyterian church, yet my parents never tried to impose their religious beliefs or concepts upon their children. they generally tried, as i was growing up, to encourage whatever interests i developed on my own and provided the opportunity for me to pursue them. so, i have grown up having a "religion" not as a set of fixed doctrines, but rather as a concern with spiritual and religious doctrines, teachings, and questions. i believe that all the great religions of man have many truths to tell us, and i believe that no one of us has all the answers to the deep and fundamental truths with which religion deals. in organizational terms, i am a member of the methodist church. fourthly, my academic and profess

ther, it is a "model" a composite of the common elements found in very many stories. i introduce it here only to give a preliminary general idea, of what a person who is gyring may experience. since it is an abstraction rather than an actual account, in the present chapter i will discuss in detail each common element, found in very many examples. before doing that, however, a few facts need to be set out in order to put the remainder of my exposition of the experience of dying into the proper framework (1) despite the striking similarities among various accounts, no two of them are precisely identical (though a few come remarkably close to it (2) i have found no one person who reports every single component of the composite experience very many have reported most of them -hat is, eight or

te, then, a person is cut off from others. he can see other people and understand their thoughts completely, but they are able neither to see nor to hear him. communication with other human beings is effectively cut off, even through the sense of touch, since his spiritual body lacks solidity. thus, it is not surprising that after a time in this state profound feelings of isolation and loneliness set in. as one man put it, he could see everything around him in the hospital -all the doctors, nurses, and other personnel going about their tasks. yet, he could not communicate with them in any way, so "i was desperately alone" many others have described to me the intense feelings of loneliness which overcome them at this point. my experience, all the things that i was going through, were so bea

ntensity during which; the being presents to the person a panoramic review of his life. it is often obvious that the being can see the individual's whole life displayed and that he doesn't himself need information. his only intention is to provoke reflection. this review can only be described in terms of memory, since that is the closest familiar phenomenon to it, but it has characteristics which set it; apart from any normal type of remembering. first of all, it is extraordinarily rapid. the memories, when they are described in temporal terms, are said to follow one another swiftly, in chronological order. others recall no awareness of temporal order at all. the remembrance was instantaneous; everything appeared at once, and they could take it all in with one mental glance. however it is

ed on the right just as you come in from the hall" he just kind of laughed, and of course, he thought that i was just talking from the anesthetic. i wanted to tell him what had happened, but just in a moment dr. wyatt came in and said "he's awake now. what do you want to do" and dr. coleman said "there's not a thing i can do. i've never been so amazed in my life. here i am with all this equipment set up and he doesn't need a thing" dr. wyatt said "miracles still happen, you know" so, when i could get up in the bed, and see around the room, i saw that i was in that same bed that the light had shown me several days before. now, all this was three years ago, but it is still just as vivid as it was then. it was the most fantastic thing that has ever happened to me, and it has made a big differ

MORALS AND DOGMA

incipal rounds of which are denominated faith, hope, and charity; and which admonish us to have faith in god, hope in immortality, and charity to all mankind" accordingly a ladder, sometimes with nine rounds, is seen on the chart, resting at the bottom on the earth, its top in the clouds, the stars shining above it; and this is deemed to represent that mystic ladder, which jacob saw in his dream, set up on the earth, and the top of it reaching to heaven, with the angels of god ascending and descending on it. the addition of the three principal rounds to the symbolism, is wholly modern and incongruous. the ancients counted seven planets, thus arranged: the moon, mercury, venus, the sun, mars, jupiter, and saturn. there were seven heavens and seven spheres of these planets; on all the monume

d the omnipotence of god on its side; and that neither pope nor potentate could overcome it. it was a truth dropped into the world's wide treasury, and forming a part of the heritage which each generation receives, enlarges, and holds in trust, and of necessity bequeaths to mankind; the personal estate of man, entailed of nature to the end of time. and masonry early recognized it as true, that to set forth and develop a truth, or any human excellence of gift or growth, is to make, greater the spiritual glory of the race; that whosoever aids the march of a truth, and makes the thought a thing, writes in the same line with moses, and with him who died upon the cross; and has an intellectual sympathy with the deity himself. the best gift we can bestow on man is manhood. it is that which mason

ically into servitude and a deep trance, perhaps occasionally interrupted by furious fits of frenzy, followed by helpless exhaustion. despotism is not difficult in any land that has only known one master from its childhood; but there is no harder problem than to perfect and perpetuate free government by the people themselves; for it is not one king that is needed: all must be kings. it is easy to set up masaniello, that in a few days he may fall lower than before. but free government grows slowly, like the individual human faculties; and like the forest-trees, from the inner heart outward. liberty is not only the common birth-right, but it is lost as well by non-user as by mis-user. it depends far more on the universal effort than any other human property. it has no single shrine or holy w

l the skin of him that hath the plague, from his head even to his foot" even the raw flesh of the heart becomes unclean with it* alexander of macedon has left a saying behind him which has survived his conquests_"nothing is nobler than work_ work only can keep even kings respectable. and when a king is a king indeed, it is an honorable office to give tone to the manners and morals of a nation; to set the example of virtuous conduct, and restore in spirit the old schools of chivalry, in which the young manhood may be nurtured to real greatness. work and wages _will_ go together in men's minds, in the most royal institutions. we must ever come to the idea of real work. the rest that follows labor should be sweeter than the rest which follows rest. let no fellow-craft imagine that the work of

n for the governing people to become as much slothful and sluggards as the weakest of absolute kings. only give them the power to get rid, when caprice prompts them, of the great and wise men, and elect the little, and as to all the rest they will relapse into indolence and indifference. the central power, creation of the people, organized and cunning if not enlightened, is the perpetual tribunal set up by them for the redress of wrong and the rule of justice. it soon supplies itself with all the requisite machinery, and is ready and apt for all kinds of interference. the people may be a child all its life. the central power may not be able to suggest the best scientific solution of a problem; but it has the easiest means of carrying an idea into effect. if the purpose to be attained is a

MOTTA MARCELO THE COMMENTARIES OF AL

us, once europa, semele and others claimed that zeus--air [inserted footnote* zeus obtained air for his kingdom in the partition with hades, who took fire, and poseidon, who took water. shu is the egyptian god of the firmament. there is a great difficulty here, etymologically. zeus is connected with iao, abrasax, and the dental sibilant gods of the great mysteries, with the south and hadit, adad, set, saturn, adonai, attis, adonis; he is even the "jesus, slain with the lance, whose blood is collected in a cup. yet he is also to be identified with the opposite party of the north and nuit, with the "john" slain with the sword, whose flesh is placed upon a disk, in the lesser mysteries, baptizing with water as "jesus" with fire, with on, qannes, noah, and the like. it seems as if this great d

erse 79. see, also, liber clxxv) aspirants must be on guard, constantly, because the 'black brethren' imitate the magi, and may be mistaken for them by sloppy thinkers. because of the confusion of their vehicles, and their spiritual pride, on reaching samadhi with a spiritual current the 'black brethren' think that they are re-incarnations of the magus who originated that particular current. they set out to do another man's job, instead of discovering their own will, and doing it. as a result, all their words are skew-wise. but the unwary may spend centuries following a false master as the roman church, for instance, has proved. 12. come forth,o children, under the stars& take your fill of love! the whole doctrine of 'love' is discussed in liber aleph and should be studied therein. but not

s to deprive the husband of her services. it is the frankest and most crass statement of a slave-situation. to us, every woman is a star. she has therefore an absolute right to travel in her own orbit. there is no reason why she should not be the ideal hausfrau, if that chance to be her will. but society has no right to insist upon that standard. it was, for practical reasons, almost necessary to set up such taboos in small communities, savage tribes, where the wife was nothing but a general servant, where the safety of the people depended upon a high birth-rate. but to-day woman is economically independent, becomes more so every year. the result is that she instantly asserts her right to have as many or as few men or babies as she wants or can get; and she defies the world to interfere wi

o make it. it is manifestly a contradiction of the laws of the conservation of matter and energy, that a substance should lose by being transformed. it is contrary to nature that a man, with potentialities which can transform the face of the earth, should become nothing but inert carrion when he happens to die. everything that he was must inevitably persist; and if the manifestation be not to one set of senses, why then, to another! the idea of creation from nothing of something and the destruction of something to nothing, exploded with the theory of phlogiston. it stands plain, even to sceptical reason--indeed, most of all to the sceptic--that our talisman, one microscopic serpent of which can build for itself such a house as to rule men's bodies for a generation like alexander, or their

begins to worry about the way in which he is exploited and oppressed. very soon he begins furtively to throw bombs; and, gathering strength, to send his tyrants to the gallows. 64. i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. 65. to me! to me! 66. the manifestation of nuit is at an end. the second chapter 1. nu! the hiding of hadit. we see again set forth the complementary character of nuit and hadit. nu conceals had because he is everywhere in the infinite, and she manifests him for the same reason (see verse 3) every individual manifests the whole; and the whole conceals every individual. the soul interprets the universe; and the universe veils the soul. nature understands herself by becoming self-conscious in her units; and the conscio

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

hey considered themselves entitled from mankind in return for the protection which they accorded them. an assembly was therefore convened at mecone in order to settle these points. it was decided that prometheus, as the advocate of man, should slay an ox, which should be divided into two equal parts, and that the gods should select one portion which should henceforth, in all future sacrifices, be set apart for them. prometheus so divided the ox that one part consisted of the bones (which formed of course the least valuable portion of the animal, artfully concealed by the white fat; whilst the other contained all the edible parts, which he covered with the skin, and on the top of all he laid the stomach. zeus, pretending to be deceived, chose the heap of bones, but he saw through the strata

tion to the many functions which she exercised in connection with the state, athene presided over the two chief departments of feminine industry, spinning and weaving. in the latter art she herself displayed unrivalled ability and exquisite taste. she wove her own robe and that of hera, which last she is said to have embroidered very richly; she also gave jason a cloak wrought by herself, when he set forth in quest of the golden fleece. being on one occasion challenged to a contest in this accomplishment by a mortal maiden named arachne, whom she had instructed in the art of weaving, she accepted the challenge and was completely vanquished by her pupil. angry at her defeat, she struck the unfortunate maiden on the forehead with the shuttle which she held in her hand; and arachne, being of

y realms over which he reigned in melancholy grandeur. helios, the all-seeing sun-god, and hecate, a mysterious and very ancient divinity, alone heard her cries for aid, but were powerless to help her. when demeter became conscious of her loss her grief was intense, and she refused to be comforted. she knew not where to seek for her child, but feeling that repose and inaction were impossible, she set out on her weary search, taking with her two page 56 torches which she lighted in the flames of mount etna to guide her on her way. for nine long days and nights she wandered on, inquiring of every one she met for tidings of her child [53]but all was in vain! neither gods nor men could give her the comfort which her soul so hungered for. at last, on the tenth day, the disconsolate mother met h

d him to ascend the chariot. the eager youth joyfully took his place and grasped the coveted reins, but no sooner did the fiery coursers of the sun feel the inexperienced hand which attempted to guide them, than they became restive and unmanageable. wildly they rushed out of their accustomed track, now soaring so high as to threaten the heavens with destruction, now descending so low as nearly to set the earth on fire. at last the unfortunate charioteer, blinded with the glare, and terrified at the awful devastation he had caused, dropped the reins from his trembling hands. mountains and forests were in flames, rivers and streams were dried up, and a general conflagration was imminent. the scorched earth now called on zeus for help, who hurled his thunderbolt at phaethon, and with a flash

to the [73]peloponnesus, and determined to avail himself of her crew for his service. assuming the shape of an enormous dolphin, he agitated the waters to such a degree, that the ship was tossed violently to and fro, to the great alarm of the mariners; at the same time he raised a mighty wind, which drove the ship into the harbour of crissa, where she ran aground. the terrified sailors dared not set foot on shore; but apollo, under the form of a vigorous youth, stepped down to the vessel, revealed himself in his true character, and informed them that it was he who had driven them to crissa, in order that they might become his priests, and serve him in his temple. arrived at the sacred fane, he instructed them how to perform the services in his honour, and desired them to worship him under

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ssessions. these spells have proven extremely successful in bringing money to meet financial needs. the effects of these money spells may not be as dramatic as finding a bundle of cash in an old shoebox, but things will become generally better for you as needs are met and financial limitations fade away. here, too, is the secret of how to cast spells that really work. a spell simply defined, is a set of words spoken that are believed to exert a magical effect on a situation that the person casting the spell seeks to change. the casting of spells is based upon the ancient wiccan belief that to speak a desire is to cause the desire to be fulfilled. secrets of sex magic have you ever seen a beautiful woman in the company of a real nerd, and wondered how he got so lucky? maybe it was sex magic

s is the symbol of water. thank the spirits of water for all their help to others in days gone by. thank them for being with you on this day and at this hour. remove the image from your mind and face north again. say: these hands, this mind and this body shall be a channel through which power can flow. open your eyes and go about your daily affairs. practice this rite daily. get the wiccan habit. set up those harmonic vibrations that are so essential to the craft. anytime you feel like putting a triumphant emphasis on to a magical working, or you wish to make absolutely certain that a particular spell or ritual is totally successful, align yourself with the elemental forces. it will add that final whammy of force and direction to your efforts. a thank you email paul c, an ardent student of

the appearance of three spirits (three women for a man, three men for a woman) in your room after supper. after three days of celibacy, you must clean and tidy your room before breakfast. you leave the room undisturbed all day. there must be nothing left hanging, nor must there be anything left crosswise. then, after supper, go there secretly, light a good fire, put a white cloth on the table and set three places, with a chair, a roll, and a glass of water at each. put a chair and a settee beside the bed and, when you retire to bed, recite a conjuration. when the three spirits appear, they will draw lots as to which keeps you company, and the other two will sit at the table beside the fire. the chosen spirit will sit by the bed and talk to you answering questions on any subject you care to

ions had been vindicated. i never saw barry again after that day, but i ll always remember our strange adventure together in every detail. how to make a spirit communication device in contact with the invisible world, when precise information is desired you can turn to a scrying device. this device is a pendulum, and consists of any small object tied to one end of a piece of string. it is easy to set up a code of communication with any spirit by means of this device. many stores that deal in occult supplies will sell you a pendulum, consisting of a small clear plastic ball on the end of a chain. making such a device for your own use is a simple procedure, and you will get far better results if you make your own pendulum. it is a valid magical tradition that the tools that you make with you

and first finger, allowing your hand to hang limply from the wrist. use the hand that you normally write with. adjust the length of the string until the weight of the pendulum is an inch or so above the center of the table. be sure to work on a firm table because an unsteady one may contribute a motion of its own and deceive you into misinterpreting the information you receive. when everything is set, hold your hands still until the pendulum has stopped swinging. then read these words aloud, firmly and decisively< let the dead rise and come to me. make no conscious attempt from now on to make the pendulum swing, nor should you grit your teeth and defy the pendulum to swing. sometimes two or three minutes will pass before the pendulum begins to move. in a few moments, the pendulum should be

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

e explored in the undertaking of this book. i give my acknowledgment and thanks to all those who gave me their assistance or showed interest in the work i was doing. certainly i am aware of the gaps that remain in this product. my ambition is to inspire further study in this fascinating subject that remains in large part unexplored. introduction behold the days come, oracle of the eternal. i will set my law within them and write it on their hearts. behold the days come that city shall be built. jeremiah 31:33-38 to find the origins of freemasonry, it is important first to isolate its original characteristics, which can be found in the institutions from which it appears to have emerged: 1. it was a professional builders or, more precisely, construction organization; the long-ago vocation of

eserved their traditional importance but lost much of their former independence. they became cogs in the imperial administration, albeit the most important cogs, for they were in direct contact with the population. with the empire now an absolute monarchy, the governmental authority was gradually assuming the task of assuring not only law and order, but material prosperity as well. to do this, it set up a vast system of social classes in such a way that all the services necessary to survival and living had sufficient personnel. the utmost effort was made to maintain the individual authority of each man in his duty or profession, which is how the collegia happened to be called upon to play a role of primary importance in this system. we will see how the lesson of this absolute and centraliz

7, with the help of the burgundians, fought the arian visigoths in vouille, resulting in his annexation of aquitaine and languedoc minus the duchy of septimania, which, under the hegemony of narbonne, would remain visigothic for two more centuries. despite clovis's victory, the breviary of alaric continued to be applied. its clauses remained in practice and contributed to the formation of the law set down in central france, where it supplanted the lex romana burgundionum. the province of auvergne remained the most roman in tradition. for centuries it had been the religious center of gaul. from the fifth the collegia and the barbarian invasions 21 century on, churches (several of which are noteworthy) multiplied there under the influence of christianity. the visigoths, who were in the narbo

ractices and traditions and even their rites and secrets, which allowed them to form veritable schools whose influence often radiated quite far. the expansion of monachism appeared in the east toward the end of the third century. in the west it dates from the time of jean cassien (d. 432, founder of two monasteries in marseilles; saint cesaire (470-543, a monk of lerins, then bishop of aries, who set down a rule for the monasteries of his regions; and especially saint benoit (480-547, abbot of vicovaro and founder of monte cassino, whose rule was imported into gaul by his disciple, saint maur. the development of monasteries in sixth century gaul, which generally followed the rule of saint benoit, gradually moved from the center of the country to the north. at that time, either bishops or k

's sovereign lord. this kind of serfdom did not definitively vanish until the time of the french revolution. the crusades, concurrent with this broad serfdom, engendered a commercial cosmopolitanism that encouraged the development of a class of merchants and a kind of social and cultural intermixing, which brought about a rebirth of ideas that we will explore in more detail later. these phenomena set off a powerful movement toward the formation of associations with the specific purposes of defense, protection, and independence. these led first to the immigration of tradesmen toward towns, then to the development of cities, and eventually to the emancipation of these areas, which put the finishing touches on the emancipation of individuals. a veritable urban revolution was underway. life, a

NECRONOMICON ALAZIF

seen their passing, the timeless citadel upon the cloud-vieled heights of unknown kadath beareth their mark. wantonly the old ones trod the ways of darkness and their blasphemies were great upon the earth; all creation bowed beneath their might and knew them for their wickedness. and the elder lords opened their eyes and beheld the abominations of those that ravaged the earth. in their wrath they set their hand against the old ones, staying them in the midst of their iniquity and casting them forth from the earth to the void beyond the planes where chaos reigns and form abideth not. and the elder lords set their seal upon the gateway and the power of the old ones prevailest not against its might. loathsome cthulhu rose then from the deeps and raged with exceeding great fury against the ear

in the house of the scorpion and orion riseth. when all hallows falls within the cycle of the new moon the power shall be the strongest. conjure shub-niggurath when the beltane fires glow upon the hills and the sun is in the second house, repeating the rites of roodmas when ye black one appeareth. to raise up ye stones to form ye gate through which they from ye outer void might manifest thou must set up ye al azif page 2 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 stones in ye elevenfold configuration. first thou shalt raise up ye four cardinal stones and these shall mark ye direction of ye four winds as they howleth through their seasons. to ye north set ye the stone of great coldness that shall form ye gate of ye winter-wind engraving thereupon the sigil

to ye north set ye the stone of great coldness that shall form ye gate of ye winter-wind engraving thereupon the sigil of the earth-bull thus: taurus sigil in ye south (at a space of five paces from ye stone of ye north, thou shalt raise a stone of fierceheat, through which ye summer winds bloweth and make upon ye stone ye mark of ye lion-serpent thus: leo sigil ye stone of whirling-air shall be set in ye east where ye first equinox riseth and shall be graven with ye sign of he that beareth ye waters, thus: aquarius sigil ye gate of rushing torrents thou cause to beat the west most inner point (at a space of five paces from ye stone of ye east) where ye sun dieth in ye evening and ye cycle of night returns. blazon ye stone with ye character of ye scorpion whose tail reacheth unto the star

ere ye first equinox riseth and shall be graven with ye sign of he that beareth ye waters, thus: aquarius sigil ye gate of rushing torrents thou cause to beat the west most inner point (at a space of five paces from ye stone of ye east) where ye sun dieth in ye evening and ye cycle of night returns. blazon ye stone with ye character of ye scorpion whose tail reacheth unto the stars: scorpio sigil set thou the seven stones of those that wander ye heavens, without ye inner four and through their diverse influences shall ye focus of power be established. in ye north beyond the stone of great coldness set ye first ye stone of saturn at a space of three paces. this being done proceed thou widdershins placing at like distances apart ye stones of jupiter, mercury, mars, venus, sul and luna markin

and through their diverse influences shall ye focus of power be established. in ye north beyond the stone of great coldness set ye first ye stone of saturn at a space of three paces. this being done proceed thou widdershins placing at like distances apart ye stones of jupiter, mercury, mars, venus, sul and luna marking each with their rightful sign. at ye center of the so completed configuration set ye the alter of ye great old ones and seal it with ye symbol of yog-sothoth and ye mighty names of azathoth, cthulhu, hastur, shub- niggurath and nyarlathotep. and ye stones shall be ye gates through which thou shalt call them forth from outside man's time and space. entreat ye of ye stones by night and when the moon decreasetth in her light, turning thy face to ye direction of their coming, s

ON COMMUNICATION WITH SET

upon the great seal is but a conventionalised phoenix. not only were many of the founders of the united states government masons, but they received aid from a secret and august body existing in europe which helped them to establish this country for a peculiar and particular purpose known only to the intiated few (manly p. hall, the secret teachings of all ages, pp. xc and xp.on communication with set by don webb v, high priest the nature of communication between set, god of the subjective universe and an individual, depends on the contents of the mind of the individual. imagine if you will a ph.d mathematician being told that has been she told she has an hour to give her last year's research to a group of people. she composes her notes, creates and speech and walks in to find the audience

of communication between set, god of the subjective universe and an individual, depends on the contents of the mind of the individual. imagine if you will a ph.d mathematician being told that has been she told she has an hour to give her last year's research to a group of people. she composes her notes, creates and speech and walks in to find the audience composed of four year olds. this would be set's dilemma in interacting with us. the medium with which our hypothetical professor has to work- the language and attention span of a four year old- is not unlike the medium set has to work with- the contents of our minds gathered randomly through the course of our lives. set can communicate in the fashion of a concentrated greater black magical working, but these communications are rare and us

to work- the language and attention span of a four year old- is not unlike the medium set has to work with- the contents of our minds gathered randomly through the course of our lives. set can communicate in the fashion of a concentrated greater black magical working, but these communications are rare and usually leave the worker with more questions than he had before. the last time i talked with set he suggested that i run the heb-sed working for the temple. it took six months to research, a year to do, needed 12 articles for the _scroll of set, caused me to found an order in the temple, and required that i make trips to the british museum and then oasis of las vegas. i learned a great deal about myself, the world and temple through this- and the *real* meat of the communication wasn't in

deal about myself, the world and temple through this- and the *real* meat of the communication wasn't in the twenty minutes of reception of the _book of the heb-sed_ but in the processing of all that i did in the 18 months that followed. i am still processing it, and expect that i will be throughout my earthly incarnation. just as an average magician may write a talisman on a piece of parchment, set writes his talismans on certain hard-won human qualities such as courage, curiosity, determination, play, and creativity. just as the human magician uses his talisman to draw wealth or love into manifestation in the objective universe form the the unmanifest, which the profane call the future, set uses his talisman to draw xeper form the unmanifest. set's purpose does not require communication

observable fact of the xeper of setians. this takes years to see, but when you've seen former street people getting their ph.d.s or average guys form dallas re-creating the runic tradition; you discover that the limits that you have placed on yourself are false. average people, who have been purposeless dreamers all their lives, have learned to achieve. the need for seeing this is why the temple, set's chief (but by no means only) tool in the aeon exists. we see other people getting better, and we know that getting better is possible. our bond between the living and dead (sometimes referred to esoterically as the bond of the nine angles)is that we will in our turn become such sources of inspiration to those that come after us. thus our biographies are set's talismans. secondly there is the

ON SET

e. because of this feature we are able to take into consideration in our actions past, present and future, to make notions about good and evil, give meaning and purpose to things, to effect the universe according to our own will, and to experience existence as selfconscious individuals. whereas natural universe is predictable, human beings have possibility to act unpredictably, to be free beings. set is the metamodel for such individual existence. my relationship to set is that of mutual respect in enhancing and exalting his gift of selfconsciousness. i do not pray nor worship set. set does not tell me what is good and evil; it is my own responsibility to reason ethical (and other) questions and act according to that reasoning. i take full responsibility for my actions. when i communicate

s the metamodel for such individual existence. my relationship to set is that of mutual respect in enhancing and exalting his gift of selfconsciousness. i do not pray nor worship set. set does not tell me what is good and evil; it is my own responsibility to reason ethical (and other) questions and act according to that reasoning. i take full responsibility for my actions. when i communicate with set, i do not lose my individuality, but become strenghtened by him in my self-consciousness and initiatory (self developing) work. as a priest of set i seek to enhance the possibility for individual, self-conscious, autonomous potential of mankind to actualize within the temple of set, and without it as well as appropriate- this does not include any kind of converting; by its very nature the need

of set i seek to enhance the possibility for individual, self-conscious, autonomous potential of mankind to actualize within the temple of set, and without it as well as appropriate- this does not include any kind of converting; by its very nature the need for individual selfbetterment must come from within an individual himself. no one can do such a work for others, only for oneself. reality of set is not based on mere knowledge or on mere intuition. it is based on both, but it is essentially via rationally based intuition, my own conscious efforts to understand my own self, via my own conscious efforts to come into being as a more perfect, more autonomous individual, that i have experienced the principle, that it has become necessary for my own initiation (self development process) and

ere knowledge or on mere intuition. it is based on both, but it is essentially via rationally based intuition, my own conscious efforts to understand my own self, via my own conscious efforts to come into being as a more perfect, more autonomous individual, that i have experienced the principle, that it has become necessary for my own initiation (self development process) and self- understanding. set will not be known to those who try to approach him with blind faith or with strict scientific method. possibility to come to know set will raise only through exercise of one's own will, rationally based honest inquiry on one's self and on set as the metamodel for self-conscious, autonomous, individual being. one of our senior initiates wrote a good summary about the nature of set: i. set is th

nipotent- it must work for the changes it causes. v. it is not omniscient- it must work to see objectively. vi. its gift of self is perfect (complete. vii. it can inform or "teach" those possessed of its quality. viii.to give more (if possible) would be to take. ix. the presense of the gift in us (flesh) is necessary to the evolution of the principle of isolate intelligence. great is the might of set, greater still he through us. xepusthe onyx tablet of set the onyx tablet introduction in order to understand the purpose of the onyx tablet of set, you must first understand the function of the temple of set within contemporary civilization, and further the function of the priesthood of set within the temple. as you have qualified for initiation to the priesthood, you will have grasped the es

ONYX TABLET OF SET

u must first understand the function of the temple of set within contemporary civilization, and further the function of the priesthood of set within the temple. as you have qualified for initiation to the priesthood, you will have grasped the essence of these distinctions intuitively. herein they will be discussed more deliberately and explicitly. like the church of satan before it, the temple of set would not exist if there were not a need for it to exist. in the case of the church of satan, the need was for a medium in which to give vent to anger against the hypocrisy of conventional society- a hypocrisy which seemed most directly the legacy of the mainstream western religions. having expressed their anger both ritualistically and intellectually, satanists found themselves confronted wit

uild a more perfect world from the ruins of the old. some initial steps were taken, but psychologically, symbolically and organizationally the church of satan was not equipped for this task. tensions arising between the hedonistic/critical and idealistic/ constructive currents in the church served to crystallize, if not to cause the crisis of x/1975 that resulted in the formation of the temple of set. in the temple of set the idealistic/constructive current was immediately the prevalent one, with the satanic current becoming more of a western-cultural theme which could be invoked should the need arise. the temple's perception of conventional society remained highly critical: it is a social medium in which the individual is forced to exist. while not all of it is hostile, much of it that ap

tern-cultural theme which could be invoked should the need arise. the temple's perception of conventional society remained highly critical: it is a social medium in which the individual is forced to exist. while not all of it is hostile, much of it that appears benevolent or even neutral is in fact governed by natural or human forces which are ultimately predatory. onyx tablet: ot.intro temple of set author: michael a. aquino vi date: june 21, 1997 ce revision: html revision: august 8, 1999 ce thus, like the church of satan before it, the temple of set sees society in much the same way as the enlightenment philosopher thomas hobbes described it: a fiercely competitive struggle in which each person is driven solely by personal gratification. professed altruism is merely disguised gratificat

tml revision: august 8, 1999 ce thus, like the church of satan before it, the temple of set sees society in much the same way as the enlightenment philosopher thomas hobbes described it: a fiercely competitive struggle in which each person is driven solely by personal gratification. professed altruism is merely disguised gratification, as is most of what is termed "love. the task of the temple of set is twofold: first, we wish to construct a haven for initiates in which hobbesian motives and behavior are minimized, if not eliminated. in their place we wish to encourage a nobility of intellect and spirit mandated by our conviction that the human psyche is a non-natural phenomenon which need not be bound to the destructive, entropic forces of nature, and which has the potential to evolve int

f not eliminated. in their place we wish to encourage a nobility of intellect and spirit mandated by our conviction that the human psyche is a non-natural phenomenon which need not be bound to the destructive, entropic forces of nature, and which has the potential to evolve into a form of self-consciousness transcending these forces altogether: true, psychecentric divinity. secondly the temple of set desires, insofar as possible, to preserve the benefit of our experience for human society generally. the principles that justify the existence of the temple apply not just to its formal initiates, but to humanity as a whole. if most of that humanity is not yet ready to confront its evolutionary potential, the requisite tools may at least be developed and safeguarded against a time when society

PATH OF INITIATION

the "reaching out" to the powers of the unseen world; the "petition" at the hollow hill or the faery mound, a stage by which the limitations of the human being are defined through perception and understanding, and the "leap of faith" or the "longing for the beyond" is felt and expressed, from human to what is beyond human; this is the earth or land experience. 2. the 'year and a day' period (or a set period of a fixed time) of internal growth, or the "spiritual hermitage, or the trial-time; also, at times, instruction by otherworldly beings or their representatives; this is the station of the circling airs, that communicate knowledge. 3. the descent into the cavern of the black water and the two torches, or the initiatory chamber below (the chamber or cavern of enody or zerinthia) to the s

forces that were called by the soul of the initiate. this is the kindling of the cunning fire. 5. the meeting with the fetch mate, or otherworldly lover- the congress of the incubi/succubi, the faery marriage between the mortal and the immortal, this world and the next, soul and spirit, or the "wedding chamber" sacrament of the gnostics; this is the final culmination of the divine chain of events set into motion by the call of the initiate, the merging and union of the balanced human nature (a balance achieved by the merging with the puckril) and the divine nature. this is the invisible mystery or the spirit-essence of all. it is strange but true that even though the initiate "travels" or journeys to the locations where these forces interact with him or her, their original call set into mo

PATRON OF SORCERY

get your obedience or money, or both. i'm not saying that a good group of humble, like- minded people, poets and mystics, shouldn't be worked with if you find them; but good luck finding them. the wise would do well to look to themselves, within and beyond, for the emergence of this pattern. the simple act of looking shows that it is occurrit the patron of sorcery dakhla sba 16 july xxxi, aeon of set (1996 ce) during a recent conversation, a student of ancient egypt mentioned to me the cult of isis and osiris and its survival of the fall of egypt as a mediterranean "mystery religion. as an initiate of the modern temple of set, i began to wonder to what extent the original cult of set had survived that civilization, and what documented forms this survival had taken. i found an answer in han

ligion. as an initiate of the modern temple of set, i began to wonder to what extent the original cult of set had survived that civilization, and what documented forms this survival had taken. i found an answer in hans dieter betz's edition of the greek magical papyri in translation including the demotic spells (chicago: university of chicago press, 1986. in the twilight of egyptian civilization, set, the lord of darkness denounced by followers of osiris, became a patron of sorcery. this apparently occurred by way of egyptian priests moving into freelance magical practice after foreign domination led to loss of royal funding for the temples. it is strange to envision the egyptian priests consigning their lore to the written word, given their notorious reputation for xenophobia and secrecy

atening, you who're obscure and irresistable, and hater of the wicked, you i call, typhon, in hours unlawful and unmeasured" as mentioned elsewhere, the rising sun was one of the symbols of xepera, the ancient egyptian concept of self-creation. fragments of egyptian are found everywhere in these greek spells. the 'true names "erbeth "pakerbeth" and "bolchoseth" appear repeatedly in invocations of set. they may be corrupted praise names. the words are seen in binding and restraining spells (pgm iv 2145-2240, perhaps pgm vii 467-77, pgm xxxvi 1-34, spells to charm and subject (pgm vii 940-68, pgm xlvi 4-8, to cause separation (pgm xii 365-75, pdm xii 62-75 and xii 76-107 "evil sleep (pdm xiv 675-94) and crazed lust (pgm xxvi 69-101. it is in the spells for self- initiation that one gets a se

le tradition responsible for these spells was dying, or already dead, and it was the individual who now pursued the magical arts for individual ends. freelance practice of this type was solitary and secretive compared to the observances of state cults or even the mystery-religions. this presents problems in evaluating the significance of the papyri as evidence for survivals of the ancient cult of set. the magical papyri presented by betz are thought to have come from a private library in thebes and date from the 2nd century bce through the 5th century ce. we can't be sure if this collection of surviving scrolls is representative, or if it reflects a cult of set in graeco-roman egypt. but they do show that some literate egyptians not only identified typhon with set but invoked the powers of

et. the magical papyri presented by betz are thought to have come from a private library in thebes and date from the 2nd century bce through the 5th century ce. we can't be sure if this collection of surviving scrolls is representative, or if it reflects a cult of set in graeco-roman egypt. but they do show that some literate egyptians not only identified typhon with set but invoked the powers of set-typhon, hailed set-typhon as a divine power, and so forth. strange though the magical papyri seem to us today, they document a flow of "operative" temple knowlege from egypt into the mediterranean world. this naturally invites speculation as to what theoretical or abstract knowlege might also have passed by way of the egyptians who wrote these papyri in the twilight of their civilization. in h

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ogies start before the dawn of time, with the coming into consciousness of a creator god, such as the egyptian re (see p. 12. re himself is described as the awareness of an all-encompassing divine being, nebertcher, the lord without limit. mythological time, unlike clock time, is cyclical rather than linear. it presupposes what the writer mircea eliade called the myth of the eternal return. it is set in motion by a particular event in egypt, the call of the benu bird as it alighted upon the first land. it will come to an end eventually, and the cycle of creation will begin again. the mythology of the aztec and maya, and of native american nations such as the navajo, describes this world as being the fifth one. for the navajo, the first four worlds were beneath this one, from which humanity

plendor of the trinity. measured was the time in which they could know the sun s benevolence. measured was the time in which the grid of the stars would look down upon them; and through it, keeping watch over their safety, the gods trapped within the stars would contemplate them. even the dualistic philosophy of zoroastrianism, with its opposing gods of good and evil, ahura mazda and ahriman, was set in motion when the god of eternal time, zurvan, gave birth to the twin gods. introduction it is in the nature of humankind to tell stories, and at the root of every human culture are the stories we call myths stories of the creation of the world and of humankind, of the deeds of gods and heroes, and of the end of time. such stories explain and justify the world, and define our role within crea

ent together to the great forest to kill humbaba, the great evil. on his return, the goddess ishtar, seeing his beauty, asked gilgamesh to marry her, but he refused. furious, she demanded that her father anu create a bull of heaven to ravage the land. but enkidu and gilgamesh struck it dead. at that, the gods decided that one of the heroes must pay and enkidu fell ill and died. weeping, gilgamesh set out to find utnapishtim, the ancestor of mankind, to ask him why we must all die. he traveled beyond the ends of the earth to find him and on his way back found a plant that returned youth to the old. but as he stopped to drink at a pool one day, a snake ate the plant, which is why snakes shed their skins and become young again, but men still age and die. two episodes in the life of gilgamesh

tones that made the boat safe in these perilous waters. gilgamesh crosses the waters of death gilgamesh acts as a human mast in the ferryboat of urshanabi, the ferryman of the gods. distraught at enkidu s death, he was advised by siduri, the goddess of wine and wisdom, to seek out the ferryman and cross the bitter waters of death in his search for utnapishtim. after the death of enkidu, gilgamesh set out to solve the mystery of death. he marched to the top of the twin peaks of mashu, guardians of the rising and setting sun, and demanded entry to the underworld from the dreadful scorpion guardians at the gate, who were half-man and half-dragon. inside he journeyed for 12 leagues (30 miles) in utter darkness, before coming to the garden of the gods where he met the goddess siduri, who advise

and air, said, let us loose the waters on the world, and drown them all. the gods agreed, but ea warned utnapishtim of the impending disaster in a dream and told him to build a boat, and take on board two of every creature. for seven nights the tempest raged, until the entire world was covered in water. at last, the boat ran aground on the top of mount nisir. to check the water level, utnapishtim set free a dove, then a swallow, then a raven. when the raven did not return, utnapishtim knew it had found a resting place and the waters were subsiding. in thanks, he lit a fire to make a sacrifice to the gods. enlil was furious when he smelled the smoke, but wise ea interceded, and enlil made utnapishtim and his wife immortal; they are the ancestors of all humanity. ishtar, goddess of love the

PHOSPHORUS

more detailed and refined purpose in this grade. the circles of initiation as grades are a magickal transformation of self. they are dynamic as they are essentially the individual becoming as lucifer and lilith the adversary. some will find the plethora and multi-cultural symbolism something they resonate with, from ancient egyptian, hebrew, persian, european and english focuses of symbolism from set as the luciferian initiator, hecate, ahriman or lilith. the path is long; the road thorn covered yet the emerald grail filled with the elixir of gold and silver. initiates are able to join the black order of the dragon after they have become unto the grade i the blackened forge of cain. the initiate may indicate their interest in the persian and vampyric sorcery of the botd to a magister or ii

on to the essence of each sphere and its daemonic attributes to be used in a positive way. 5. a working of the black eagle as the initiator unto the path of shadow, records in a detail of 2 pages on successful contact with the black eagle. examples, records, etc. iii the adversary ascending into the noon-tide sun 13 -color red symbol shaitan of midnight -adversary in flesh the egyptian godform of set-an -mastery over spiritual and material planes -isolated and perfected strength of will and independence -the self as a gateway to vampyric and necromantical transformation -the work of the holy guardian angel advanced self-transformation and deification through working with the initiatic guide or genius -color red symbol shaitan of midnight -adversary in flesh the egyptian godform of set-an

d perfected strength of will and independence -the self as a gateway to vampyric and necromantical transformation -the work of the holy guardian angel advanced self-transformation and deification through working with the initiatic guide or genius. 1. study and introduction to seth the adversary, a dedication to invoking and communicating with the prince of darkness in its many forms, ala azothoz. set in relation to the luciferian sorcery and ones own self-initiation into the doctrine of shadow. an essay of relation between the two forces and how they are similar and different. 2. magickal assumption of the vampyre as a point of selftransformation, shape shifting and astral lycanthropy via nox umbra, see correlation between higher grades of toph and the botd. 3. the initiate will undergo th

e! i do affirm ahriman, prince of darkness and the beast in flesh spectral shadow who is lucifugus, bless my rites with the astral shape of the toad and the serpent dragon open thy eye as algol! i do affirm lucifer azazel, fire born angel of the abyss, who comes forth in the earth as the devil and djinn of flame before me is algol my essence, my desire, my will within me sparks the black flame of set, the forge of cain! within me now is algol this demon star is my image of becoming! i summon this flame to encircle me, immolate me and open the ways of below and above! by phosphorus shall i become! by phosphorus shall the devil s mark bless me! by phosphorus shall i go forth to the sabbat as above, so below! 17 by phosphorus, lucifer and the soul of cain become as me! unto az lilith, whore

meditated upon to bring forth a calm and serpentine consciousness, concentrate on the essence of lucifer as shadow, for a minimum of ten minutes and then as light for an equal time. relate both to you personally and how you are becoming in this light reflect on who you were and where you are going. 5. the algol sigil is the fiery and diabolic essence of isolate consciousness, the eye and heart of set, ahriman and hecate. it is both daimon and seraph, a mirror and a gate of hell. meditate and focus upon this mirror. 6. the sigil of lucifer is the mark of the rebellion of spirit, the separation of ain soph (limitless light) to the dual ecstasies of shadow and flame. mark thy soul/spirit/consciousness with the sigil of adonai, the lord of the earth called also shaitan. 7. baphomet is the god

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

e ascension of the fallen operate in a similar manner except this is far more dangerous. many other spirits are invoked and many are demonic energies which must be absorbed through will and control. aleister crowley gave us the modern synthesis and foundation of luciferian thought "do what thou wilt shall be the whole of the law" and "love is the law, love under will. two statements which clearly set in motion the ascension of the seeking individual towards godhead. in his poem "hymn to lucifer" crowley presents the bringer of light in a thelemic aspect. no longer shall man be subservient to a religion which would destroy your foundation and right of personal choice. dogma is also a trap which can lead towards spiritual stagnation. growth is necessary through the freedom of an open being

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

j g b. readers should bear in mind that this paper does not take into account the many subsequent changes in freemasonry in france. extracts from brother cumming s paper,with corrected dates,were used as an introduction to a publication of one b e i heredom albert pike& william l. cummings version of the rituals of the rite of memphis. in our reprint of the cummings paper, the corrected dates are set bold in brackets, e.g [may c f, b i e b, to indicate those published in collectanea, vol. d (grand college of rites of the u.s.a, b j e c, p. b g. the appendices the sovereign sanctuary recorded the dissolution of the rite of memphis and its final absorption by the grand college of rites of the united states of america in great detail.appendix b records incidents connected with these important

ht to be informed that they are mere shams, used only for the purpose of making money, by those who vend the degrees; communicating no useful information; as worthless as the tinsel and spangles of the circus; and most of the degrees being absolutely nothing but idle words and signs.and, whenever there is a legal council in the northern jurisdiction, it ought to see to it that none of its members set at naught b f c heredom albert pike& william l. cummings their obligations by becoming dignitaries in it, and giving what is pretended to be the d dd, as an inferior degree. appendi x. x x x x x documents referred to in the address of the sov gr commander. x x x x x the rite of memphis. in a work entitled the sanctuary of memphis, by j. e. marconis, the author, who styles himself the founder o

es in bodies regularly chartered by grand lodges, in some countries, notably the latin- american ones, it is almost the only masonic system known. origin of the rites of memphis and misraim this article treats of the history of these organizations rather than of their ritualistic and allegorical philosophies. for that reason there is no necessity of discussing the alleged origins of the bodies as set forth in their rituals and lectures. an oriental antiquity is claimed for them which is purely fabulous, and it is amusing to see the variations presented by the self-constituted heads of these bodies when knaves fell out among themselves and drew upon fertile imaginations for fanciful origins. the rite of misraim (or mizraim) is the older of the two, but it takes secondary place in the treatm

PRELUDE TO THE BLACK ARTS

hange your path and safely escape down the rabbit hole. heck, it's easy to side-step fate if you know which way she's heading. that's why you need to learn how to scry. me? i get premonitions. after over a half century of this, you had better believe that i pay attention to them. i've also learned to practice something called stilling my mind or the wizard's nod. every now and again, i just stop, set back and go to sleep. i might doze for five or 10 minutes, and then slowly come to consciousness with a technicolor movie playing of some future event. often, its a portent of things to come, like a vision that will save my bacon. other times, it's for someone else's benefit. and every now and again, it's a tip on the market. i like those. for what it's worth, i recommend the wizard's nod as i

PROMETHEUS

on (by pronoia (catalogues of women frag 1 (2) deukalion (apollodorus 1.45 (3) aidos (pindar olympian 3 "now iapetos took to wife the neat-ankled mad klymene, daughter of okeanos, and went up with her into one bed. and she bare him. clever prometheus, full of various wiles. and ready-witted prometheus he [zeus] bound with inextricable bonds, cruel chains, and drove a shaft through his middle, and set on him a long- winged eagle, which used to eat his immortal liver; but by night the liver grew as much again everyway as the long-winged bird devoured in the whole day. that bird herakles, the valiant son of shapely-ankled alkmene, slew; and delivered the son of iapetos from the cruel plague, and released him from his affliction- not without the will of olympian zeus who reigns on high, that t

rakles the theban-born might be yet greater than it was before over the plenteous earth. this, then, he regarded, and honoured his famous son; though he was angry, he ceased from the wrath which he had before because prometheus matched himself in wit with the almighty son of kronos. for when the gods and mortal men had a dispute at mekone, even then prometheus was forward to cut up a great ox and set portions before them, trying to befool the mind of zeus. before the rest he set flesh and inner parts thick with fat upon the hide, covering them with an ox paunch; but for zeus he put the white bones dressed up with cunning art and covered with shining fat. then the father of men and of gods said to him `son of iapetos, most glorious of all lords, good sir, how unfairly you have divided the p

the pestilent prophet [prometheus] had endured all pangs he merited, when, deep-burrowing, the eagle tare his liver aye renewed -quintus smyrnaeus 5.334 "and there [depicted on the shield of eurypylos son of herakles, at the world's end, were kaukasos' long glens, where herakles, rending prometheos' chains, and hurling them this way and that with fragments of the rock whereinto they were riveted, set free the mighty titan. arrow-smitten lay the eagle of the torment there beside -quintus smyrnaeus 6.269 "there [depicted on the quiver of herakles] was the titan iapetos' great son [prometheus] hung from the beetling crag of kaukasos in bonds of adamant, and the eagle tare his liver unconsumed- he seemed to groan -quintus smyrnaeus 10.190 "after creating men prometheus is said to have stolen f

lk of giant fennel to escape the notice of zeus. when zeus found out, he ordered hephaistos to rivet the body of prometheus to mount kaukasos, a skythian mountain, where he was kept fastened and bound for many years. each day an eagle would fly to him and munch on the lobes of his liver, which would then grow back at night. that was the price that prometheus paid for stealing fire, until herakles set him free later on. now prometheos had a son deukalion and was married to pyrrha, the daughter of epimetheus and pandora, the first woman created by the gods. when zeus was ready to obliterate the bronze generation of men, prometheus advised deucalion to fashion an ark, which he then outfitted with provisions and launched himself with pyr rha aboard. zeus presently flooded most of hellas with a

they say, was a contemporary of promethe us, the son of iapetus, and three generations of men older than pelasgus the son of arcas -pausanias 2.14.4 [in the temple of zeus at olympia are paintings] prometheus still held by his chains, though herakles has been raised up to him. for among the stories told about herakles is one that he killed the eagle which tormented prometheus in the kaukasos, and set free prometheus himself from his chains. pausanias 5.11.6 at panopeus [in phokis] there is by the roadside a small building of unburnt brick, in which is an image of pentelic marble, said by some to be asklepios, by others prometheus. the latter produce evidence of their contention. at the ravine there lie two stones, each of which is big enough to fill a cart. they have the colour of clay, no

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

limit himself and concentrate on one specific line of speech to the exclusion of all others. from theses examples we can clearly see the need to restrain oneself from all the possibilities, and concentrate on one specific line of thought or movement in order to be able to bring them out. another example of this is the teacher-student relationship. when a teacher wants to teach a student, he must set aside the deep and broad understanding of how he knows the subject and concentrate on its central point, as it applies to the student. only then can he draw out a line of explanations from this point, suited to the mind and temperament of the student. were he to attempt to teach the subject, according to his own deep and broad understanding of it, without focusing on the point, to the exclusio

und on it at great length, even though he is presently teaching the student with brevity. so too, above, in order to create a limited world, g-d concealed the revelation of the infinite light into himself. this concealment brought about the revelation of the finite as a "central point, so to speak. but this concealment is not an actual concealment, in the way of forgetfulness. even though he has "set it aside, so to speak, he knows it totally. this means that even following creation, the entire infinite light and revelation of g-d "encompasses" the entire creation in a hidden way. we also see, that the tzimtzum is not a true concealment because its entire intent is actually to reveal, just as a teacher s true intent is to reveal knowledge to the student rather than to conceal it. nonethele

ose in turn also subdivide into ten, etc. ad infinitum. everything that exists derives from the combinations and divisions of these qualities. the ten sefirot are: 1. keter crown 2. chochmah wisdom 3. binah understanding 4. chesed kindness 5. gevurah might 6. tiferet beauty 7. netzach conquest 8. hod majesty 9. yesod foundation 10. malchut kingdom the three upper sefirot (mochin brains) the first set of sefirot is called the three upper sefirot. this is because they correspond to the intellectual faculties. they are also called mochin (brains. they are: keter (crown, which corresponds to the quality of pleasure and desire (there also is a sefirah called da at (knowledge, which is actually one with the sefirah of keter and corresponds to the aspect of focusing and connecting to a subject. t

the intellectual interest into a subject, which relates to the aspect of desire) chochmah (wisdom, which is the ability to have a new insight into a subject. all wisdom derives from this sefirah. binah (understanding or comprehension, which corresponds to having a comprehensive grasp and understanding into the subject by way of detailed analysis. the seven lower sefirot (midot emotions) the next set of sefirot is called the seven lower sefirot, and corresponds to the emotions (midot. they are: chesed (kindness, which is the quality of giving and revealing to others. gevurah (might, which is the diametric opposite of chesed. this is the quality of withholding and concealing from others. tiferet (beauty, which represents the merging of the qualities of chesed and gevurah which brings about

on the television screen is not the original light of the "ray gun, but the secondary light of the phosphorus. furthermore, the ray gun itself is just receiving the letters of binary code, which receives from the letters of the television waves, which receive from the letters of the broadcast, which receives from the letters of the video feed, which receives from the letters of the actors on the set, which receives from the letters of the director etc. the entire process chains down many levels and there is a profound "switch over" between one level and the next, so that one level is completely different from the other. nonetheless, the ultimate purpose of this chaining down of lights and vessels is so that the viewer could sit in his living room and watch the show. this final act was the

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

s vital seed is a gfemale demon, h whether that be an actual human being, a mental fantasy, or in the most general, philosophical sense, any false ideal or substitute for holiness that man may fall prey to dedicating his energies to. the result of this unholy union is that, temporarily, vital energy has been added to the side of unholiness, and unholy energy has been propagated. the mechanism g-d set up to rectify this is for this gsoul h to transmigrate into an incarnation in which it feels the horror of unfulfillment, as we have explained previously. although the midrash describes a situation that persisted for 130 years and the arizal describes a process that occurred simultaneously with the sin, this is simply because spiritual processes that occur outside the context of time require t

ad said, glet us build ourselves a city and a tower whose top reaches the heavens, and we will [thereby] achieve glory. h7 he built the statue in place of the tower. he wanted to receive the divine beneficence via the seventy [celestial] princes, hoping that perhaps in this way israel would be unable to arise [from its exile] and g-d fs beneficence would be directed toward the forces of evil. g-d set up the workings of the world such that ideally, his beneficence flows primarily and directly to the forces of holiness and goodness, in order that they have what they need to carry out his purpose. only a residual flow of beneficence reaches the forces of evil.enough to keep them in existence so that they can fulfill their role in the scheme of things. evil also does not receive its life-force

d thereby realize the seriousness of having gused h women. as a woman, s/he suffered being childless and losing her husband. s/he then had to marry the deceased husband fs brother. the key to the rectification of terah fs sexual sins was the sexual purity and idealism of his son, abraham. the fact that abraham (re-)introduced the idea of sexual integrity into the world allowed terah fs soul to be set straight. the result of this union was job. job [thus lived] in the generation of isaac. he was not comforted by the words of any of his [three] friend who came to console him. he was only comforted when he met isaac [who is called in the book of job] elihu ben berachel the buzite.7 isaac was called elihu ben berachel [literally, gelihu the son of he whom g-d has blessed h, for g-d blessed him

y g-d delivered him into the hands of samel. samel is an angel identified with the accuser in the heavenly court, i.e, with satan. the beginning of the book of job describes how gg-d said to satan: edid you notice my servant job? there is no one like him on earth; a wholesome and upright man, who fears g-d and shuns evil. f satan answered g-d, eis it for no reason that job fears g-d? have you not set a protective wall about him, about his household, and about everything he owns from all around? c send forth your hand and touch everything that is his, and see if he does not blaspheme you to your face! f so g-d said to satan, eeverything that is his is hereby in your hand c. f h11 the parable our sages use to explain this is as follows: a shepherd once was tending his flock next to a river [

im 17 job 1:1. 18 rashi on numbers 14:9. 85 parashat vayeira [second installment] gand g-d appeared to [abraham] in the plains of mam-re. h1 all that we are required to rectify in this world is only for the purpose of causing z feir anpin and nukva to couple. for we receive the means of livelihood, divine beneficence, and children only from them, who are our [spiritual] father and mother. g-d has set up the creational order such that he channels our needs into the physical world via the spiritual world. the latter must therefore be functioning properly in order for the channels of divine blessing to flow properly. in this context, the divine blessings are the goffspring h of the union of the spiritual male and female antecedents of our own souls. thus rabbi shimon bar yochai interpreted th

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

and left to form his own order, the a.a, in 1905. the original isis-urania temple expelled mathers, and then- as the stella matutina- under the direction of waite, put more emphasis on mysticism than had the original g.d. later dion fortune broke off from this temple to form her own inner light group. it was as a member of the stella matutina that israel regardie first published a nearly complete set of the rituals and teachings in 1937-40 as the first edition of this present work. later he sold the copyrights for this and most of his other books at that time to the aries press, and i purchased them in 1968 and brought out the second edition, with new material from regardie, in 1969. as sam webster points out in the epilogue to this fifth edition, this book has been the foundation for much

cing a large inverted and outwards from the left shoulder, reconnectingat the starting point. circle connecting each pentagram. the gold, not unlike a gas flame. the four which bring a refreshing air from the fire from the south, and earth as a ritual is performed without expecting in for a full year while carefully life. ideally, the ritual should be performed others, and if possible, in a place set at this point, i would then suggest carefully, and contemplatively over the daily devotion to the banishing memorization work discussed above. future practical magical operations is brought to the light. the enough, not only in its content, but in well as a kind of "glamour" that is created style of writing is at times oblique, this its content, but to be additionally "content! and the writing

bt; oral instruction is invaluable, and should be given only under the guidance of a teacher, or within the framework of an order. the past two or three decades have revealed something else as a definite disadvantage. the average student approaching the golden dawn has simply been overwhelmed by the sheer weight and wealth of original teaching material. as he glances through the large four-volume set, understanding but little of it, he becomes alto- 1 2 the golden dawn gether confused, thrust headlong into despair, and does not pause long enough to study the system in small sections until he does discover its intent and purpose. in the order-or any occult organization for that matter-no student was ever bombarded with too much study material at the beginning. he is spoonfed small doses, as

larly explicit in description, etc. this deficiency is repaired in these g. d. manuscripts. is it divination that interests you? the order method of tarot reading is second to none. in the first place, the description of the cards themselves is unique. from these descriptions the enterprising student could draw or paint a pack for himself. whether he produces a finely polished, artistic pack or a set of crude amateurish drawings as i have, makes no difference. the effort alone will have made strong multi-sensory impressions on his psyche. these will be drawn upon, consciously or unconsciously, when divining. urthermore,s ome of the character descriptions given of the court cards give one pause. these are evidently not the work of a mere gypsy fortune teller. they betray sound psychological

uth in assiah. that is, as y and h answer unto the sephiroth chokmah and binah in the tree (and unto abba and aima, through whose knowledge alone that of kether may be obtained) even so, the sacred rites of the temple may gradually, as it were, in spiteof himself, lead the neophyte unto the knowledge of his higher self (italics mine) there are several other passages confirmatory of this important set of ideas. one of them relates to the hierophants' wand which "represents him as touching thereby the divine light of kether and attracting through the middle pillar to malkuth" another concerns the so-called banner of the east which "affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm t

REGARDIE TALISMANS

his point, exclaim that carr is a not frequently encountered name, so that the demonstration should proceed with more common names. for example, john, to be rendered in hebrew, is youchanon: yod vau cheth nun nun(final) 10 6 8 50 700 in the event that the solar kamea is employed, both nuns need to be reduced by aiq beker to 5 and 7. the sigil superimposed on the solar kamea will appear thus: this set of interesting but different designs demonstrates the enourmous change in the numerical value of the name in the shift from one planetary influence to another. it represents the name first operating as one set of waves or frequencies and then as another, sliding as it were on a wide band of frequencies. which frequency or kamea one may decide to use depends entirely on what function one wishes

outermost circle of rose petals. within this ring were the seven double letters attributed to the seven planets. inside this second ring, was a third subdivision of large petals where were found the three mother letters so-called, referred to the three prime elements of fire, water and air. this resulted in the development of a simple but ingenious schema from which could be drawn an entirely new set of sigils, vastly different from those originally derived from the traditional magical squares. this complete symbol of the rose on the cross may be seen in one of the volumes of the golden dawn (llewellyn publications, st. paul, 1969, though the rose itself, which is only part of the symbol that concerns us here, may be found in the appendix. the student will find himself amply repaid by expe

ally charging it. this table, found also in the appendix, provides most of the basic information relative to the elemental hierarchies that is needed in order to draw, paint, or otherwise create any talisman in terms of the five elements, as already described. it also contributes the necessary data for use in any ceremonial ritual undertaken to consecrate the resultant talisman. there is one more set of symbols that should be mentioned. it is the angelic name built up from the zodiacal triplicities, and is described by mathers in a golden dawn paper in these words: having made a magical talisman, you should use some form of charging and consecrating it, which is suitable to the operation. there are certain traditional words and letters which are to be invoked in the charging of a tablet, t

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

RELIGIOUS TENANTS OF THE YEZIDI

t the sceptre engraved on the front of the temple of sheikh adi has seven branches. p. 126 what places they are to be exhibited. the honour of entertaining the sacred symbol is accorded to the highest bidder, and i have heard that sheikh n sir is entitled to a tithe of the contributions collected on these occasions. the successful competitor having made all the necessary preparations, the cock is set up at the end of a room, and covered with a white cloth, underneath which is a plate to receive the subscriptions. at a given signal all rise up, each approaches the senjak, bows before it, and throws his contribution into the plate. on returning to his place, each worships the image several times, and strikes his breast, as if to propitiate the favour of the much dreaded principle. it will ap

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

refully placed in position, were three clusteringand connecting, but equally sized compartments; so completely and studiously compacted anddeadened in their structure and approach that the outside world could not know of their existencewere the roar of thunder, or the shouts of myriads to awake their echoes in these subterranean halls.one chamber was devoted to a general laboratory with a section set apart for domestic purposes,with ingenious sieve-like flues for the unrecognisable escape to the outer world of the smoke, gassesand fumes. this apartment was long and of ample size; while the second, also rectangular in shape,was set apart for rest, containing rude couches and also simple tables for simpler fare. opposed tothis, across the main laboratory and opening into it, but with descend

ned that he may have drunk of the solution, and his own life mightthereby be saved: his body was taken accordingly to the chamber of rest, together with his books,and the chemica1s with which he was experimenting, in hopes of his giving evidence of life andrevealing the long sought for secret.it had been agreed that his watchers should be without intermission, and that the magus and councilshould set this day and hour (it being now 3 days since his syncope commenced) and adjudge himalive or dead: with the notification to the brotherhood, that one-half the number of hours into whichrituals of the societas rosicrucianis in angliapracticus33 hermes had divided the day should be tolled announcing the conclusion of their decision, and thatbriefly following one bell stroke should signify their d

ry system andconfirmed it. then newton announces the discovery of gravitation about 1660, and picard gives thedimensions of the earth: keplar establishes his three famous laws; the procession of the equinoxes isaccounted for by the law of gravitation; the theories of tides are established, and the solution of theearth's oblateness: the inequality of the moon222s motion by the sun's attraction, is set at rest; the greatlaws of the stability of the planetary system are firmly determined by the law of universalgravitation. the rings of saturn and her 8 attending satellites are announced, followed by herschel222sdiscovery of uranus in 1781, and then her four moons; this again by the tidings of the new planetneptune and his satellite, and in quick succession no less than 130 asteroids between t

eaven we sing,our praises to the almighty ring,the "elixir of life" shall be,the love that god hath granted me.oh holy, righteous, blessed lord.by every living thing adored,grant us the elixir ye crave,for "love divine" alone can save.immediately upon the pronouncement of the latin aphorism by gualdi, the 4 ancients letter the wordi.n.r.i, and the chief adept makes the proclamation of closing, as set forth in the closingceremonyrituals of the societas rosicrucian teliphas levi dogma et rituel de la haute magie translated by a. e. waite dogme et rituel de la haute magie part i: the doctrine of transcendental magic by eliphas levi (alphonse louis constant) translated by a. e. waite. originally published by rider& company, england, 1896. transcribed and converted to adobe acrobat format by be

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

llowing the blind, and no one has cared to pass through ordeals the end of which was only in doubt and despair: the path of light was lost. to succeed in performing something we must know that which it is proposed to do, or at least must have faith in someone who does know it. but shall i stake my life on a venture, or follow someone at chance who himself cannot see where he is going? we must not set out rashly along the path of the transcendental sciences, but, once started, we must reach the end or perish. to doubt is to lose one's reason; to pause is to fall; to recoil is to plunge into an abyss. you, therefore, who are undertaking the study of this book, if you persevere to the end and understand it, you will be either a monarch or madman. do what you will with the volume, you will be

of man. revelation is the expression of belief accepted and formulated by universal reason in the human word, on which account it is said that the divinity is human and the humanity divine in the man- god, we affirm all this philosophically, not theologically, without infringing in any way on the teaching of the church, which condemns and must always condemn magic. paracelsus and agrippa did not set up altar against altar but bowed to the ruling religion of their time: to the elect of science, the things of science; to the faithful, the things of faith. in his hymn to the royal sun, the emperor julian gives a theory of the triad which is almost identical with that of the illuminated swedenborg. the sun of the divine world is the infinite, spiritual and uncreated light, which is verbalized

terize its action? to some extent indifferent in itself, it lends itself to good as to evil; it transmits light and propagates darkness; it may be called equally lucifer and lucifuge; it is a serpent but it is also an aureole; it is a fire, but it may belong equally to the torments of infernus or the sacrifice of incense offered up to heaven. to dispose of it, we must, like the predestined woman, set our foot upon its head. in the elementary world water corresponds to the kabalistic woman and fire to the serpent. to subdue the serpent, that is, to govern the circle of the astral light, we must place ourselves outside its currents: in other words, we must isolate ourselves. for this reason apollonius of tyana wrapped himself completely in a man32 the doctrine of transcendental magic tle of

rinciple, the alliance between the triad and the tetrad in a word composed of four letters, which form seven by means of a triple and double repetition this word is pronounced ararita. the virtue of the septenary is absolute in magic, for this number is decisive in all things: hence all religions have consecrated it in their rites. the seventh year was a jubilee among the jews; the seventh day is set apart for rest and prayer; there are seven sacraments, etc. the seven colours of the prism and the seven musical notes correspond also to the seven planets of the ancients, that is, to the seven chords of the human lyre. the spiritual heaven has never changed, and astrology has been more invariable than astronomy. the seven planets are, in fact, the hieroglyphic symbols of the keyboard of our

gilbert fell a victim to his audacity in braving the current of opinion and even of philosophical fanaticism which characterized his epoch. guilty of philosophical treason, he died raving mad, possessed by the most incredible terrors, as if god himself had punished him for defending his cause out of season. as a fact, he perished by reason of a law of nature of which assuredly he knew nothing; he set himself against an electric current and was struck down as by lightning. had marat not been assassinated by charlotte corday, he would have been destroyed infallibly by a reaction of public feeling. it was the execration of decent people which afflicted him with leprosy, and he would have had to succumb thereto. the reprobation excited by the massacre of st. bartholomew was the sole cause of t

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

rowed its secrets from egypt; greece sent her hierophants and later her theosophists to the school of the great prophets; the rome of the caesars, mined by the initiation of the catacombs, collapsed one day into the church, and a symbolism was reconstructed with the remnants of all worships which had been absorbed by the queen of the world. according to the gospel narrative, the inscription which set forth the spiritual royalty of christ was written in hebrew, in greek and in latin: it was the expression of a universal synthesis. hellenism, in fact, that grand and beauteous religion of form, announced the coming of the saviour no less than the prophets of judaism. the fable of psyche is an ultra-christian abstraction, and the cultus of the pantheons, by rehabilitating socrates, prepared al

es the multitude because it is unexpected; the astonishing is that which astonishes; miracles are effects which surprise those who are ignorant of their causes, or assign them causes which are not in proportion to effects. miracles exist only for the ignorant, but as there is scarcely any absolute science among men, the supernatural can still obtain, and does so indeed for the whole world. let us set out by saying that we believe in all miracles because we are convinced and certain, even from our own experience, of their entire possibility. there are some which we do not explain, though we regard them as no less explicable. from the greater to the lesser, from the lesser to the greater, the consequences are related identically and the proportions progressively rigorous. but in order to wor

t believe in our possibility of doing it, and this faith must be translated at once into acts. when a child says: gi cannot, h his mother answers: gtry. h faith does not even try; it begins with the certitude of finishing, and it proceeds calmly, as if omnipotence were at its disposal and eternity before it. what seek you therefore from the science of the magi? dare to formulate your desire, then set to work at once, and do not cease acting after the same manner and for the same end. that which you will shall come to pass, and for you and by you it has indeed already begun. sixtus v said, while watching his flocks: gi desire to be pope. h you are a beggar and you desire to make gold: set to work and never leave off. i promise you in the name of science all the treasures of flamel and raymu

bition. all this will be explained, together with the rites, decried and now regarded as fabulous, of the great sabbath and of black magic. within the grand circle of evocations a triangle was usually traced, and the side towards which the upper point should be directed was a matter for careful observation. if the spirit were supposed to be from heaven, the operator placed himself at the top, and set the altar of fumigations at the bottom; but if the spirit came from the abyss this method was reversed. moreover, the sacred symbol of two interlaced triangles, forming the six-pointed star, known in magic as the pantacle or seal of solomon, must be worn upon the forehead and the breast, and graven 24 the ritual of transcendental magic in the right hand. independently of these signs, the ancie

having the four limbs and a single point representing the head. a human figure head downwards naturally represents a demon that is, intellectual subversion, disorder or madness. now, if magic be a reality, if occult science be really the true law of the three worlds, this absolute sign, this sign ancient as history and more ancient, should and does exercise an incalculable influence upon spirits set free from their material envelope. the sign of the pentagram is called the sign of the microcosm, and it represents what the kabalists of the book zohar term the microprosopus. the complete comprehension of the pentagram is the key of the two worlds. it is absolute philosophy and natural science. the sign of the pentagram should be composed of the seven metals, or at least traced in pure gold

ROBERT KIRK WALKER BETWEEN WORLDS

ative american preface xii magical arts (and there is much evidence that his books are imaginative) there is no doubt that both celtic and indian traditions share a number of curious features. perhaps the most fascinating and paradoxical is that of literal physical translation into other worlds, either deliberately or through synchronous patterns or 'accidents. robert kirk was the first person to set many of these traditions out in writing, in an english language analysis, drawing from immediate personal experience with his parishioners in scotland. the few handwritten copies of the original book that were first circulated seem to have caused a stir. a copy of the book was probably read by no less a person than samuel pepys, who was at that time the spy-master for king charles ii, and very

earches into the lost continent of atlantis, which he assumed to be america itself it seems very likely, though we have no proof, that his extensive cryptographic and occult skills were used, when in europe, to pass information back to england, and perhaps to 'overlook' or spy at a distance upon the enemies of the crown from his english house at mortlake, and report privately to elizabeth. we may set aside the discussion about the reality or delusion of dee's activities, as this has been extensively covered elsewhere.[4] http//www.dreampower.com/kirk_wbw/pg_1.htm (3 of 8 [10/9/2001 12:33:52 am] robert kirk- walker between worlds(pages 1-9) more or less contemporary with dee was the famous astrologer, doctor of medicine, and prophet, michel de notre- dame, nostradamus. the techniques used b

aphysical concepts, even if in a confused or corrupted form, that are of a different order and quality from those of spiritualism. the simplest way to put this is that the concept of bland reassuring messages from entities claiming to be our dead relatives in fantastical heavenly realms is not present in any of the pagan or pagan-christian traditions of seership: they operate in a quite different set of metaphysical dimensions with different symbolic language. furthermore, the ancestral contacts that form an important part of such ancient lore (and may seem superficially to resemble spiritualist contacts, are not described as ethereal but contemporary stereotypes of daily life, as they are in spiritualism. they are frequently of a terrifying and cathartic nature rather than reassuring and

re, mythology, celtic studies, and jacobean and carolingian literature, science and history, for a number of years. such a project is well beyond the scope and intention of the present author. having considered the prospect of rendering the original text into modern english for the general reader, yet without seriously detracting from the charm and skill of the original it remained to establish a set of parameters for commentary and occasional explanation. in the case of simple examples such as compressed phrases or period usage of terms or single words brackets http//www.dreampower.com/kirk_wbw/pg_10.htm (3 of 8 [10/9/2001 12:34:12 am] robert kirk- walker between worlds(pages 10-18) or minor alterations cleared up most of the potential obscurities quite easily. but what of the concepts? i

wish to see a scholarly text of the original based upon the http//www.dreampower.com/kirk_wbw/pg_10.htm (5 of 8 [10/9/2001 12:34:12 am] robert kirk- walker between worlds(pages 10-18) various source manuscripts available, should consult the folklore society edition, edited by stewart sanderson. robert kirk uses an anecdotal style, typical to my mind, of the gaelic storyteller, with many sequences set in a rambling present tense. this does not, however, weaken or detract from the clarity of his scientific analysis and his argument, once we (modern readers) have become used to the style in which it is presented. we find a similar style in other literary examples of the period, however, so there is no firm assertion here that it derives solely from oral tradition or from kirk's daily use of g

RUBY TABLET OF SET

disguise themselves as virtues: very often as what our neighbors call virtues, not what we ourselves think them. we are all ashamed to be ourselves, and this is sheer, stark stultification. for we are ourselves; we cannot get away from it; all our hypocrisies and shams are just as much a part of ourselves as what we like to think is the real man. all that we do when we make these pretenses is to set up internal strain and conflict; there is nothing objective in it. instead of adding to our experience, which is the great work, we shut ourselves up in this citadel of civil turmoil; it is the formula of the black brothers "the golden mean is more valuable as the extremes which it summarizes are distant from each other; that is the plain mechanics of the lever. so don't pay too much attention

nal reckoning. opposites: the taxonomy table of contents. part i- introduction. part ii- the taxonomy. part iii- discussion and notes part i- introduction this article discusses the order of shuti taxonomy of opposites to date. some explanation is in order. i. language you'll note that in many writings, the order of shuti will capitalize the word "opposites. as discussed recently in the scroll of set, this implies a technical meaning for the word, dealing classification: v2- 110.o- 1 author: robert menschel iv date: november, xxv publication: dialogues, i.5 revision: minor formatting revisions, september xxvi html revision: dec 7, 1997 ce subject: opposites reading list: with the neters implied by the opposites so named. it also implies the objective absolutes of those opposites, rather th

tentiality between them. drafts of this article had such capitalization, and that capitalization quickly became quite tedious. so, throughout this article we will normally not capitalize the word, and will trust that you remember these meanings as you read through the article and taxonomy [similarly, the words "absolute "opposition "balance, and others with technical meanings within the temple of set will generally be used in the technical sense throughout this article, and will not be capitalized here] we will normally capitalize the names of the opposites we discuss, rather than placing those names in quotes. we feel capitalized names are easier to read in this quantity than quoted names. ii. the hierarchy expanding the taxonomy as we have (with the valuable aid of those attending the wo

lly capitalize the names of the opposites we discuss, rather than placing those names in quotes. we feel capitalized names are easier to read in this quantity than quoted names. ii. the hierarchy expanding the taxonomy as we have (with the valuable aid of those attending the workshop, we found a hierarchy of opposites, where many sets of opposites seemed to be lower than or subsumed into a higher set of opposites. as the grand master compiled this taxonomy for publication in dialogues, he found that all opposites we had identified at that time could be placed into this hierarchy. these positions are not final; they are but a first-level approximation based on limited thought anddiscussion within the order. this is our first published attempt, so discussions, disagree ments, and recmmendati

nts, and recmmendations from all setians are more than welcome.(1 [indeed, discussions have already taken place that will eventually lead to modifications in this taxonomy. those discussions have not progressed far enough to produce changes firm enough to publish in the ruby tablet. the taxonomy and discussion published here are as they appeared in dialogues issue i.5] what determines whether one set of opposites is superior to or inferior to another? what determines whether one set of opposites is included within or includes another? we have just begun to examine these questions, and have developed a few guidelines. sugges tions are welcome. when one set of opposites can be used as a measurement of another set, the measuring set is a lower set than that being measured. examples: probabili

SABBATIC KABALA OF THE CROOKED PATH

e through this formulae and the importance of spare in the sabbatic current is vast. these five points can be summed up as the entering into the void, the application of the bindu of light, the emanation of the bindus rays leading to the sensory capturation of the being called forth culminating with the absorption in silence of the force in action that has been compelled through signs and rituals set forth in the void. there should also be said that this essay is solely a reflection of personal quality upon the matters set forth in this excellent grimoire of the arte and is intended to shed light on the mere composition of the text rather than to explain the hidden points its compass stretches towards. in some sections of the essay this will be hinted towards, but not explained. one import

is further the instrument of the eye in the process of forming the sigil and making manifestations come through. the use of powers in this cell are connected to asana (postures) and is connected to the house of sah (stars of orion. stellar knowledge, in this case focused on the sign of the great hunter, orion is a glyph for contacting the great hunter himself, the horned one. the spell of sah is set forth on p. 189-193. on the three pages beforehand (p.186-188) there is also to be found several keys to the secrets of the 11 cells. this house is symbolised by the 8 -rayed cross which are the spider! when you open this gate you must become the gate. the cross of the angels and sub- angels is the complete and correct form of the absolutness of the one. the portals of life and death open on a

for instance watcher are turned into rehctaw. the cell explains how these distortion bring forth wonders done in accuracy and with the perfected intent. further one can use the techniques of constructing squares, lattices and matrices for occult purposes. the ecos of spare are strong in this cell. also the magical utterance of spare are found here. thanateros. the coffin and the marriage-bed are set forth as the true twins of inward initiation. these workings and their procedures are with eloquence set forth, but should remain only mentioned in this essay. the secret is hidden in-between the words and reflects the pagan influence of the masonic traditions where the coffin carries many symbols of the rose and the cross of the great lord of the dawning light. this is the eroticism of thanat

rds and reflects the pagan influence of the masonic traditions where the coffin carries many symbols of the rose and the cross of the great lord of the dawning light. this is the eroticism of thanathos. the secrets of the black god are explained. the cell is to a certain degree a revelation of the black light. the light sought by the many, but understood by the few. a process of deconstruction is set forth and is in this manner a natural succession of the previous cell and is setting forth the advaitin principles of the craft even more clearly. there is no distinction between, there is only the between. this is symbolically illustrated by discussions and poetic alignments with the symbolism inherited in shaitan, luchifer and the power the christian communities call the devil. this mystery

are fostered through the dreaming state. cell 9 being the aat of the 10th and 21st letters of the sacred alphabet beware! the personified forms of formless powers are there to serve and to mediate, they may also serve to imprison and to chain he who is the slave of his own lusts. in this cell the secrets of the blood-pacts stemming from our venerated master cain, the forger of the in-between are set forth. the general importance of bloodbounds in flesh as well as in spirit are set forth as important components of the adepts search for completion. the importance of the witches blood, either inherited by family-tradition or inherited through the spiritual family of sorcerers that recognize the witches blood within the adept- the blood is still important, to become one with the line of trans

SALMANRUSHDIE THESATANICVERSES

name _al-lat. he clutched at chamcha; they burst through the bottom of the clouds. speed, the sensation of speed, returned, whistling its fearful note. the roof of cloud fled upwards, the water-floor zoomed closer, their eyes opened. a scream, that same scream that had fluttered in his guts when gibreel swam across the sky, burst from chamcha's lips; a shaft of sunlight pierced his open mouth and set it free. but they had fallen through the transformations of the clouds, chamcha and farishta, and there was a fluidity, an indistinctness, at the edges of them, and as the sunlight hit chamcha it released more than noise "fly" chamcha shrieked at gibreel "start flying, now" and added, without knowing its source, the second command "and sing" how does newness come into the world? how is it born

nly nobody did, that when he was up and about again he would sotospeak succeed where the germs had failed and walk out of his old life forever within a week of his fortieth birthday, vanishing, poof, like a trick _into thin air. the first people to notice his absence were the four members of his film-studio wheelchair-team. long before his illness he had formed the habit of being transported from set to set on the great d. w. rama lot by this group of speedy, trusted athletes, because a man who makes up to eleven movies "sy-multaneous" needs to conserve his energies. guided by a complex coding system of slashes, circles and dots which gibreel remembered from his childhood among the fabled lunch-runners of bombay (of which more later, the chair-men zoomed him from role to role, delivering h

d by a complex coding system of slashes, circles and dots which gibreel remembered from his childhood among the fabled lunch-runners of bombay (of which more later, the chair-men zoomed him from role to role, delivering him as punctually and unerringly as once his father had delivered lunch. and after each take gibreel would skip back into the chair and be navigated at high speed towards the next set, to be re-costumed, made up and handed his lines "a career in the bombay talkies" he told his loyal crew "is more like a wheelchair race with one-two pit stops along the route" after the illness, the ghostly germ, the mystery malaise, the bug, he had returned to work, easing himself in, only seven pictures at a time. and then, justlikethat, he wasn't there. the wheelchair stood empty among the

echelon executives, missing the simplest putts; and, look above, tufts of anguished hair, torn from senior heads, wafting down from high-level windows. the agitation of the producers was easy to understand, because in those days of declining audiences and the creation of historical soap operas and contemporary crusading housewives by the television network, there was but a single name which, when set above a picture's title, could still offer a sure-fire, cent-per-cent guarantee of an ultrahit, a smashation, and the owner of said name had departed, up, down or sideways, but certainly and unarguably vamoosed. all over the city, after telephones, motorcyclists, cops, frogmen and trawlers dragging the harbour for his body had laboured mightily but to no avail, epitaphs began to be spoken in m

ndreds of millions of believers in that country in which, to this day, the human population outnumbers the divine by less than three to one, the most acceptable, and instantly recognizable, face of the supreme. for many of his fans, the boundary separating the performer and his roles had longago ceased to exist. the fans, yes, and? how about gibreel? that face. in real life, reduced to life-size, set amongst ordinary mortals, it stood revealed as oddly un-starry. those low-slung eyelids could give him an exhausted look. there was, too, something coarse about the nose, the mouth was too well fleshed to be strong, the ears were long-lobed like young, knurled jackfruit. the most profane of faces, the most sensual of faces. in which, of late, it had been possible to make out the seams mined by

SAPPHIRE TABLE OF SET MAIN

aurice music co. ltd, all rights for the u.s. and canada administered by colgems-emi music inc) and those by kenneth tynan in the novel's final section have been taken from _tynan right and left (copyright kenneth tynan, 1967. the identities of many of the authors from whom i've learned will, i hope, be clear from the text; others must remain anonymous, but i thank them, tlythe sapphire tablet of set qui petiverent invenient michael aquino v iv -1 march 10, xi to: the masters of the temple qui petiverent invenient on the fifteenth of july x i recognized you as a master of the temple iv. in terms of organizational authority, you were then and are now familiar with the prerogatives of that degree. they are written into the by-laws, and you have seen that the t s will respect them in deed as

eligious, and philosophical pursuits of mankind. a master is one who comprehends, who knows, who possesses all skills. appropriately a master is regarded by others as a teacher, even though be may regard himself as a "student" of his calling. in magic and metaphysics, the master is one who understands those things which others call "occult" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the concept of the master has been most precisely formulated to date by aleister crowley. let me cite the key descriptive passages concernin

esis iii. it is that an independent will, capable of perceiving itself in contrast to the material universe, cannot be a product of forces germane to that universe. the freedom of the will necessitates the ability of the will to move both with and against universal patterns [i.e "laws. the will is self-creating, self-sustaining, and self-improving. this is the basis for the formula of the aeon of set xxx. because of the paradox, it is impossible for a magister templi (8=[3] to be the result of such an annihilation as crowley prescribes. such a "magister" would possess no will of its own; it would in fact be a zombie, nonconsciously moving in harmony with the universal law. it would be an animated corpse, a mere machine. this would not be rebirth of the self- it would be suicide. now let us

wer. intellectually crowley was brilliant, but invariably his common sense and his sense of perspective would fail him in almost every "category" of his magical system. he would see trees with unprecedented clarity; he would be blind to forests. such was the unfortunate atmosphere of the aeon of harwer. in order to approach the degree of magister templi as it is now constituted within the aeon of set, let me describe the "forest. first of all, onlookers will note that the first five grades of the golden dawn system have given way to the single i t s, and the three adeptus grades [minor/ major/ exemptus] have given way to the single ii t s. also the priesthood of set iii has been added- a credential entirely alien to the nonunified atmosphere of the aeon of harwer. a glance through the crit

lly understands what the pu is, or why it exerts the influence that it does on the ou. it is this understanding that constitutes access to the powers of darkness, and it is something that begins with the iii. the priest iii is still a usual "resident" of the ou. he now understands, however, that the pu can embody a reality of its own when energized by the force of his will [or that of the will of set. he can thus "materialize" the pu by his will, but to do so requires intense concentration and effort on his part- and cannot be sustained for long. the priest must still rely upon the automatic laws of the ou to order his thoughts, speech, and actions. his behavior within the pu is often restricted by his psychological dependence upon the seeming security of the ou. or, conversely, his abilit

SAPPHIRE TABLET OF SET

eligious, and philosophical pursuits of mankind. a master is one who comprehends, who knows, who possesses all skills. appropriately a master is regarded by others as a teacher, even though be may regard himself as a "student" of his calling. in magic and metaphysics, the master is one who understands those things which others call "occult" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the concept of the master has been most precisely formulated to date by aleister crowley. let me cite the key descriptive passages concernin

esis iii. it is that an independent will, capable of perceiving itself in contrast to the material universe, cannot be a product of forces germane to that universe. the freedom of the will necessitates the ability of the will to move both with and against universal patterns [i.e "laws. the will is self-creating, self-sustaining, and self-improving. this is the basis for the formula of the aeon of set xxx. because of the paradox, it is impossible for a magister templi (8=[3] to be the result of such an annihilation as crowley prescribes. such a "magister" would possess no will of its own; it would in fact be a zombie, nonconsciously moving in harmony with the universal law. it would be an animated corpse, a mere machine. this would not be rebirth of the self- it would be suicide. now let us

wer. intellectually crowley was brilliant, but invariably his common sense and his sense of perspective would fail him in almost every "category" of his magical system. he would see trees with unprecedented clarity; he would be blind to forests. such was the unfortunate atmosphere of the aeon of harwer. in order to approach the degree of magister templi as it is now constituted within the aeon of set, let me describe the "forest. first of all, onlookers will note that the first five grades of the golden dawn system have given way to the single i t s, and the three adeptus grades [minor/ major/ exemptus] have given way to the single ii t s. also the priesthood of set iii has been added- a credential entirely alien to the nonunified atmosphere of the aeon of harwer. a glance through the crit

lly understands what the pu is, or why it exerts the influence that it does on the ou. it is this understanding that constitutes access to the powers of darkness, and it is something that begins with the iii. the priest iii is still a usual "resident" of the ou. he now understands, however, that the pu can embody a reality of its own when energized by the force of his will [or that of the will of set. he can thus "materialize" the pu by his will, but to do so requires intense concentration and effort on his part- and cannot be sustained for long. the priest must still rely upon the automatic laws of the ou to order his thoughts, speech, and actions. his behavior within the pu is often restricted by his psychological dependence upon the seeming security of the ou. or, conversely, his abilit

as a psychological prop for his own existence, but it is still the arena in which he acts. it is his ability to conceptualize both the ou and the pu relative to one another that gives him his tremendous power to mold the course of specific events. this is the magician at full strength; this is the force of the individual will raised to an infinite exponential. this is the master of the temple of set. it is because such qualities are evident in you that you have been recognized as deserving of the iv. where does the v fit into all of this? consider what a magus "does: he proclaims a word that governs the aeon of time in which he exists. the "word" obviously, is a symbol for an entire philosophy or organized system of thought. and what is a "philosophy" in the strict sense of the term? i'll

SATANGEL

ragrammaton (yhvh, and is charged with the sustenance of the world. in the talmud and targum he is the direct link between humankind and god. he appears in the yakult hadash, where the two egyptian magicians jannes and jambre manage to gain unqualified admission to heaven and refuse to leave. micha-el and gabri-el are sent to expel them but are defeated. after metatron defeats the magicians he is set above micha-el and gabri-el. according to one version of his myth he was once none other than enoch himself, transformed in reward for his recording of the angelic lore for humankind into a fiery angel with six times six wings and countless eyes. in this form he is the angelic scribe who records all in the aetheric archives. in gnostic scripture, metatron is identified as the demiurge, the pri

fer, but later forgiven and reinstated. during this time gabriel was replaced by the angel dobiel. rapha-el originally known in chaldea as labbi-el, the name rapha-el means the shining one who heals. in the zohar it is said that he is charged to heal the earth. the earth which furnishes a place for man, whom he also heals of his illnesses. in enoch i he is declared to be one of the four presences set over all the diseases and all the wounds in the children of men. he heals abraham of the pain of his (belated) circumcision, and in the prayer of joseph heals jacob of his wounded knee, sustained whilst fighting with uri-el. as with the seraphim, rapha-el is commonly associated with the serpent. he is a chief ruling over the second heaven, and the order of virtues, regent of the sun, and the a

then shall he send the angel raguel saying: go sound the trumpet for the angels of cold and snow and ice and bring together every kind of wrath upon them that stand on the left. so watch out! razi-el also known as ratzi-el, saraqu-el, akrasi-el, or gallizur, angel of the secret regions of the supreme mysteries. author of the book of the angel raziel, wherein all celestial and earthly knowledge is set down revealing the 1,500 keys to the mysteries in a code unknown to any living mortal. this grimoire he presented to adam, and it was then passed to enoch who incorporated much of it into the book of enoch. in was then passed to noah, who used information within it to design and build the ark. moses maimonides identifies him as the chief of the erelim (thrones, describing him as a brilliant wh

goddess. compare with isaiah 14:12-14 as we know it now; how hast thou fallen from heaven, helel s son shaher! thou didst say in thy heart, i will ascend to heaven. above the circumpolar stars i will raise my throne and i will dwell on the mount of council in the back of the north. i will mount the back of a cloud. i will be like unto elyon. according to some versions of this myth, the devil has set himself up in competition to god, and has created his own dark counterpart of heaven within the abyss. according to st. augustine the war in heaven was brought about when god created an order of angels and strengthened them with an act of grace that gave them a profound understanding of the cosmos and their place within it. he then created a second order, but withheld his grace, so giving them

ew her as luna. later, she is identified as a queen of hell. serguthy (grimorium verum. a subordinate spirit of satanachia. has power over wives and virgins, when the occasion is favourable. seth (hebrew, transgression. the third child of adam and eve, after the desasterous relationship of cain and abel. a curious parallel exists between the tale of the two brothers in genesis, and the mystery of set and osiris. seth, set, setech, sutech (egypt. who murders his brother osiris, lord of the desert, whose priests were all had red hair. equated with typhon by the greeks. a god of dark sorcery and homosexual mysteries, equated with satan. shax, shan, shaz, shass (goetia, 44th spirit. marquis commanding 30 legions. appears as a stock dove with a hoarse but subtle voice. causes blindness and deaf

SATANIC BIBLE

e to fill their tabernacles and pay the mortgages on their temples. alas, too long have they studied "righteousness, and poor and incompetent devils they make. so they all join hands in "brotherly" unity, and in their desperation go to valhalla for their last great ecumenical council "draweth near in the gloom the twilight of the gods" the ravens of night have flown forth to summon loki, who hath set valhalla aflame with the searing trident of the inferno. the twilight is done. a glow of new light is borne out of the night and lucifer is risen, once more to proclaim "this is the age of satan! satan rules the earth" the gods of the unjust are dead. this is the morning of magic, and undefiled wisdom. the flesh prevaileth and a great church shall be builded, consecrated in its name. no longer

joy dwelleth within the flesh of the satanist (air) the book of lucifer the enlightenment the roman god, lucifer, was the bearer of light, the spirit of the air, the personification of enlightenment. in christian mythology he became synonymous with evil, which was only to have been expected from a religion whose very existence is perpetuated by clouded definitions and bogus values! it is time to set the record straight. false moralisms and occult inaccuracies must be corrected. entertaining as they might be, most stories and plays about devil worship must be recognized as the obsolete absurdities they are. it has been said "the truth will make men free. the truth alone has never set anyone free. it is only doubt which will bring mental emancipation. without the wonderful element of doubt

elegated to devildom pluto- greek god of the underworld proserpine- greek queen of the underworld pwcca- welsh name for satan rimmon- syrian devil worshipped at damascus sabazios- phrygian origin, identified with dionysos, snake worship saitan- enochian equivalent of satan sammael (hebrew "venom of god" samnu- central asian devil sedit- american indian devil sekhmet- egyptian goddess of vengeance set- egyptian devil shaitan- arabic name for satan shiva (hindu) the destroyer supay- inca god of the underworld t'an-mo- chinese counterpart to the devil, covetousness, desire tchort- russian name for satan "black god" tezcatlipoca- aztec god of hell thamuz- sumerian god who later was relegated to devildom thoth- egyptian god of magic tunrida- scandanavian female devil typhon- greek personificati

ea that ability to engage in group sexual activity is the indicative of sexual freedom. all contemporary free-sex groups have one thing in common- discouragement of fetishistic or deviant activity. actually, the most forced examples of non-fetishistic sexual activity thinly disguised as "freedom" have a common format. each of the participants in an orgy removes all clothing, following the example set forth by one, and mechanically fornicate- also following the leader's example. none of the performers consider that their "emancipated" form of sex might be regarded as regimented and infantile by non-members who fail to equate uniformity with freedom. the satanist realizes that if he is to be a sexual connoiseur (and truly free from all sexual guilt) he cannot be stifled by the so-called sexu

lications, advantages, and disadvantages, and are certain your actions will hurt no one who does not wish or deserve to be hurt, you have no cause to suppress your sexual preferences. just as no two people are exactly the same in their choice of diet or have the same capacity for the consumption of food, sexual tastes and appetites vary from person to person. no person or society has the right to set limitations on the sexual standards or the frequency of sexual activity of another. proper sexual conduct can only be judged within the context of each individual situation. therefore, what one person considers sexually correct and moral may be frustrating to another. the reverse is also true; one person may have great sexual prowess, but it is unjust for him to belittle another whose sexual c

SATANIC RITUALS

curate role casting. it must be stressed that both male and female principles must be present, even if the same sex portrays both. with few exceptions the rituals and ceremonies in this book have been written to meet existing conditions and requirements. because a workable format depends on fairly recent standards of language, readily-understandable rubrics and emotion- producing litany cannot be set down without a certain degree of "satanic license" there are virtually no satanic rites over one hundred years old that elicit sufficient emotional response from today's practitioner, if the rites are presented in their original form. when the rites were initially conceived, they were amply provocative to the wizards who practiced them, of course. in short, one no longer reads a victorian roma

t and present have emanated from diverse minds and places, yet all operate on much the same "frequency" many people who never conceptualized their personal philosophies discover that the principles of satanism are an unequalled vehicle for their thoughts; hence the title of "satanist" is now being claimed by its rightful owners. those who disagree with the non-christian definition of satanist, as set forth in the satanic bible, should examine the basis of that disagreement. it surely stems from one of two sources "common knowledge" or scripturally founded propaganda "satan has been the best friend the church has ever had, as he has kept it in business all these years"-the ninth satanic statement-is not limited just to the religious organization referred to as "the church" how convenient an

itti jubeas deprecamur, dicentes [celebrant bows and says] salve! salve! salve [gong is struck thrice] dominus satanas deus potentiae. pleni sunt terra et inferi gloria. hosanna in excelsis. the canon celebrant: therefore, o mighty and terrible lord of darkness, we entreat you that you receive and accept this sacrifice, which we offer to you on behalf of this assembled company, upon whom you have set your mark, that you may make us prosper in fullness and length of life, under thy protection, and may cause to go forth at our bidding thy dreadful minions, for the fulfillment of our desires and the destruction of our enemies. in concert this night we ask thy unfailing assistance in this particular need (here is mentioned the special purpose for which the mass is offered. in the unity of unho

e. thy kingdom is come, thy will is done; on earth as it is in hell! we take this night our rightful due, and trespass not on paths of pain. lead us unto temptation, and deliver us from false piety, for thine is the kingdom and the power and the glory forever! deacon and subdeacon: and let reason rule the earth. celebrant: deliver us, o mighty satan, from all past error and delusion, that, having set our foot upon the path of darkness and vowed ourselves to thy service, we may not weaken in our resolve, but with thy assistance, grow in wisdom and strength. deacon and subdeacon: shemhamforash [celebrant recites the fifth enochian key from the satanic bible] the repudiation and denunciation [the celebrant takes the wafer into his hands, extends it before him, and turns to face the assembled

level. the order of the rosy cross of aleister crowley's magic curriculum provided an interesting comparison in its seventh degree (adeptus exemptus. in that rite, the alternative to taking the left-hand path was to become a babe of the abyss, which is not as contradictory and confusing as it sounds, if one considers crowley's ofttimes machiavellian modus operandi. crowley, nobody's fool, simply set up a magical maze so that students whose consciences would only allow them to tread the right-hand path would nevertheless wind up on the left. fortunately, precious few of crowley's disciples progressed as far as the grade of adeptus exemptus, thus neatly preventing problems that might have arisen from such rude spiritual awakenings. the overtly anti-christian sentiments of the ceremony of th

SATANICON

ianity! to my few fellow antichrists who will understand; for only you can now understand that most noble beast whose number is 666 that invisible (and perhaps indiscernible) number spoken of in revelation this requires wisdom. for those who have perception the ascension of satan in the third year of the age of evil as a religious philosopher of evil, i don t fell the need to stay within a strict set of traditional rules (isn t that an affliction of xianity) regarding our satan/reality-based mythology and symbolism. it s time we evolve (an inability of xianity) into a new phase of religious reverence: satan will be actively represented and recognized by more than the one traditional aspect of fire. it s only proper and becoming that he be symbolized also by the nightsky, darkness moreover

e points of the pentagonia while turning clockwise. replace the bell upon the altar. end of ritual -27- book iv: the satanic philosophy -28- pandemonium: the infernal hierarchy princes: lucifer: morning star and light-bringer; satan: adversary of god; belial: a vicious and wicked beast; beelzebub: lord of the flies; leviathan: prince of heresies and serpent of the infernal seas. the first legion: set, tiamat, eblis, mephistopheles, ahriman, fenris, pan, abaddon, apollyon the second legion: asmodeus, adramaleck, astaroth, kali, nergal, lilith, typhon, moloch, midgard, diabolus the third legion: caop, amon, skoll, hati, azazel, marchocias, serapis, bali, orias, maskim, mastema, nebrios, emma, furfur, pazuzu the fourth legion: pursan, nabarus, alastor, silcharde, incubus, succubus, hekate, as

grasps the sword of satan and steadies the point of the blade in the flame of antichrist as he evokes the devils of evilution thus: pan, come forth and smear the earth with your doctrines of carnality! fenris, come forth and free the beast to wage the war! leviathan, come forth to fill the minds of men with the wisdom of evil! diabolus, come forth to judge and imprison the lambs of the nazarene! set, come forth to destroy the xian faith and its masses! the sword is replaced on the altar. 8 the celebrant closes the rite by dousing the smoldering charcoal with a plentiful amount of conjuration saltatsatanism- an examination of satanic black magic introduction the aim of this dissertation is to focus upon some of the ritual magical aspects of modern satanism without recourse to the sensation

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

work must begin and this may take the form of self study. here the premise know thyself is of the utmost importance where the initiate studies his or her reactions to all his or her experiences. thus he/she will slowly become aware of patterns of thought or emotion that he/she follows during a specific event, or events. this conscious awareness establishes that the individual usually reacts in a set way to set occurrences. by being aware of this the individual is then advised to cease reacting and thereby begin to control his or her psychological processes. whilst this method is most notably advanced by the society of dark lily, there are a number of satanic groups that also promote the idea of conscious awareness, which is eventually followed by conscious control of one's actions. anothe

e said to promote the use of human and/or animal sacrifice under certain conditions and for specific reasons. that is, they promote the conscious and willed use of sacrifice rather than the weak indulgence epitomised by the modern day serial killer who has no or very little control over his actions. on the opposite bench can be found the society of dark lily, the church of satan and the temple of set. lying inbetween both camps can be found the diabolist who may sacrifice animals during his or her rituals of invocation. yet whilst the diabolist- who often is a solo practitioner, working alone and in secret- may kill animals in his rites, it is doubtful if he would perform human sacrifice on the scale of the order of nine angles or the friends of hekate and it is to these two groups one sho

. this tradition stems back to the ancient head cults of europe, a tradition that was still in existence in great britain up until at least the 17th century, when a scottish clan leader beheaded seven treacherous member of the madonnell clan and ceremonially washed their heads in a well on the shore of loch oich. differing from the two groups mentioned above, the church of satan and the temple of set have both actively disputed the traditional view that satanists need to sacrifice humans or animals. the temple of set have even gone to the extent of banning its members from association with the order of nine angles due to the latter's views on, and advocation of, human sacrifice. the church of satan have approached the choice of human and animal sacrifice from the perspective of the amount

SCHEM HA MEPHORESH

ty, expounding the powers of the name yhvh. from these names 72 names of angels are formed by the addition of, in some cases, the suffice yh which signifies mercy and beneficence, or in others of the suffice al which signifies severity and judgment. or as it is said: and the name is in him, etc. these 72 angels rule over the 72 quinances or sets of 50 of the zodiac, and therefore each decanate or set of 100 of a sign has 2 quinances, and each sign has 3 decanates, which are again allotted to the planets in regular order. this is the formation as given above (each angel s name containing 5 letters and each name of deity 3. these then are the schem ha-mephoresch or 72 angels bearing the name of god, classed into nine sets of 8, each answering to the nine choirs of angels, and also divided in

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

tures and format world religions: almanac covers the history, traditions, and worldviews of dominant and less prominent religions and their sects and offshoots. this title examines the development of religions throughout history and into modern times: their philosophies and practices, sacred texts and teachings, effects on everyday life, influences on society and culture, and more. the two-volume set features eighteen chapters on today s prominent world religions and also explores ancient beliefs, such as those of egypt and mesopotamia; smaller movements like that of neo-paganism and baha; and philosophies, including those of ancient greece and rome, agnosticism, and atheism. in addition, vii an introductory chapter, what is religion, explores the concept of religion in more depth. numerou

d-white images illustrate the text, while sidebars highlight interesting people and fascinating facts connected with the world s religions. the title includes a glossary, a timeline, research and activity ideas, sources for further reading, and a subject index. world religions reference library world religions: almanac is only one component of the three-part world religions reference library. the set also includes a twovolume set of biographies and one volume of primary source documents: world religions: biographies (two volumes) presents the biographies of fifty men and women who have played a critical role in the world s religions throughout history. among those profiled are abraham, whose influence is seen in three of the modern world s most influential religions: judaism, christianity

xvii words to know church: from the greek, this word refers to the community of all christians. it is also the place where christians go to worship. consciousness: the condition of being aware of one s thoughts, feelings, and existence. conservative: a movement in modern judaism that tries to strike a balance between orthodox and reform judaism. conversion: a change in which a person adopts a new set of religious beliefs. coven: a group of neo-pagans, such as wiccans. alternately referred to as circles, groves, kindreds, garths, hearths, and other terms. covenant: in religion, a covenant refers to an agreement between god or a messenger of god and his followers. creed: a statement of belief or basic principles. crucifixion: the suffering and death by nailing or binding a person to a cross

wer that is the result of a ruler s virtue and honesty. deity: a god or goddess. dharma: righteousness in one s religious and personal life. diaspora: the scattering of the jews throughout the world. digambara: literally sky-clad; one of the two major sects of jainism. disciple: a person who accepts and assists in spreading the teachings of a leader. in the bible, a follower of jesus. doctrine: a set of ideas held by a religious group. druidism: a neo-pagan religion based in the celtic region of the british isles. dynasty: a sequence of rulers from the same family. xviii world religions: almanac words to know eightfold path: the path of the buddha s teachings that can lead to the end of suffering. ek onkar: the true god of sikhism. emanation: that which inevitably flows outward from the tr

rent theories on the origins of religion. one is called the faith-based theory. it assumes that religions are the result of divine messages from one or more gods, or from prophets (messengers) of such a supreme being or universal consciousness or awareness. believers accept that their religion began as a direct or indirect revelation from a deity, or god, or the cosmos. orthodox christianity, the set of beliefs and rituals followed by most christians, says that jesus christ religion addresses spiritual matters and often provides guidelines for living that people can follow in their daily lives. about 5.1 billion people, or most of the world s population, identify with a religion. images.com/corbis. world religions: almanac 3 what is religion (c. 6 bce c. 30 ce) was both the son of god and

SEPHER HA BAHIR

g of the verse (deuteronomy 33:23 "the filling is god's blessing, possessing the sea and the south" moses was saying "if you follow my decrees, you will inherit both this world and the next" the world to come is likened to the sea, as it is written (job 11:9 "it is wider than the sea" the present world is referred to as the south. it is thus written( joshua 15:19 [give me a blessing] for you have set me in the land of the south [therefore give me springs of water" the targum translates this "behold the earth is the south" 8. why did god add the letter heh to abraham's name, rather than any other letter? this was so that all parts of man's body should be worthy of life in the world to come, the bahir 5 which is likened to the sea. to the extent that we can express it, the structure was comp

er many days he said to his son "take what is in these two treasuries" the son replied "perhaps you are not giving me all that you have hidden away" the king said "take everything" it is thus written "the sea and the south, he shall inherit it" inherit god (yh rash- everything will be given to you if you only keep my ways. 10. rabbi bun said: what is the meaning of the verse (proverbs 8:23 "i was set up from eternity (me-olam, from a head, before the earth" what is the meaning of "from eternity (me-olam" this means that it must be concealed (he-elam) from the world. it is thus written (ecclesiastes 3:11 "he has also placed the world (ha-olam) in their hearts [that they should not find out the work that god has done from the beginning to the end" do not read ha-olam (the world, but he-elam

his means that it must be concealed (he-elam) from the world. it is thus written (ecclesiastes 3:11 "he has also placed the world (ha-olam) in their hearts [that they should not find out the work that god has done from the beginning to the end" do not read ha-olam (the world, but he-elam (concealment. the torah said "i was first, so that i might be the head of the world" it is thus written "i was set up from eternity, from a head" you may think that the earth was before it. it is therefore written "before the earth" it is thus written (genesis 1:1 "in the beginning created god the heaven and the earth" what is the meaning of "created? he created everything that was needed for all things. and then god. only after that is it written "the heaven and the earth" 11. what is the meaning of the v

voice of the lord your god. immediately after this we find (exodus 15:27) and they came to elim (elimah [where there were twelve wells of water and seventy date palms. what is the meaning of elimah? it is eli mah to me is what. where there were twelve wells of water. at first god gave it to them as wells, and in the end, he gave it back to them as stones. it is thus written [regarding the stones set up near the jordan (joshua 4:9, twelve stones. what it the reason? it is because the torah was originally likened to water in the world. only later was it put in a permanent place. water, however, is here one day and elsewhere the next. 166. what are the seventy date palms? this teaches us that the blessed holy one has seventy structures. these draw from the twelve simple ones. just like water

ibute. regarding this seventh attribute it is written (leviticus 19:30, my sabbaths you shall keep, and my sanctuary you shall fear. what is the seventh attribute? this is the blessed holy one s attribute of goodness. 181. why is it written, my sabbaths you shall keep [in the plural] rather than my sabbath [in the singular? what is this like? a king had a beautiful bride, and every week she would set aside a day to be with him. the king also had beautiful beloved sons. he said to them, since this is the situation, you should also rejoice on the day of my joy. for it is for your sake that i strive, and you also respect me. 182. what is the reason that [the torah says] remember [in one place] and keep [regarding the sabbath in another? remember (zachor) refers to the male (zachar. keep (sham

SEPHER YETZIRAH WESTCOTT

the fire sustains (volatilises) the waters; mem is mute, shin is sibilant, and aleph is the mediator and as it were a friend placed between them. 2. the celestial dragon, t l i, is placed over the universe like a king upon the throne; the revolution of the year is as a king over his dominion; the heart of man is as a king in warfare. moreover, he made all things one from the other; and the elohim set good over against evil, and made good things from good, and evil things from evil: with the good tested he the evil, and with the evil did he try the good. happiness (50) is reserved for the good, and misery (51) is kept for the wicked. 3. the three are one, and that one stands above. the seven are divided; three are over against three, and one stands between the triads. the twelve stand as in

various parts of the universe, and it sheds much light on many mystic forms and ceremonies yet extant, notably upon freemasonry, the tarot, and the later kabalah, and is a great aid to the comprehension of the astro-theosophic schemes of the rosicrucians. to obtain the full value of this treatise, it should he studied hand in hand with hermetic attributions, the "isiac tablet" and with a complete set of the designs, symbols and allocation of the trump cards of the tarot pack, for which see my translation of the sanctum regnum of the tarot, by eliphas levi. note that the oldest mss. copies of the "sepher yetzirah" have no vowel points: the latest editions have them. the system of points in writing hebrew was not perfected until the seventh century, and even then was not in constant use. gin

astly from the water he formed fire. 25. the first name is often written ophanim, the letters are aupnim; in the vision of ezekiel i. 16, the word occurs and is translated "wheels" shrpim are the mysterious beings of isaiah vi. 2; the word otherwise is translated serpent, and in numbers xxi. 6, as "fiery serpents: also in verse 8 as "fiery serpent" when jehovah said "make thee a fiery serpent and set it upon a pole" kerubim. the hebrew words arc chivth h qdsh, holy animals: i have ventured to put kerubim, as the title of the other biblical form of holy mysterious animal, as given in 1 kings vi. 23 and exodus xxv. 18, and indeed genesis iii. 24. bible dictionaries generally give the word as cherubim, but in hebrew the initial letter is always k and not ch. 26. three. in the first edition i

SET IN EGYPTIAN THEOLOGY

ine 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 influence. some teachers of occult science also allot the twenty-two trumps of the tarot cards to the twenty-two paths. unattributed contents 1997- 2001 al billiwoset in egyptian theology by oz tech set was one of the earliest egyptian deities, a god of the night identified with the northern stars. in the earliest ages of egypt this prince of darkness was well regarded. one persistant token of this regard is the tcham scepter, having the stylized head and tail of set. the tcham scepter is frequently found in portraits of other other gods as a symbol of magical power. in some texts he is haile

token of this regard is the tcham scepter, having the stylized head and tail of set. the tcham scepter is frequently found in portraits of other other gods as a symbol of magical power. in some texts he is hailed as a source of strength, and in early paintings he is portrayed as bearer of a harpoon at the prow of the boat of ra, warding off the serpent apep. yet the warlike and resolute nature of set seems to have been regarded with ambivalence in egyptian theology, and the portrayal of this neter went through many changes over a period of nearly three thousand years. pictures of a god bearing two heads, that of set and his daylight brother horus the elder, may be compared to the oriental yin/yang symbol as a representation of the union of polarities. in time, the conflict between these tw

he portrayal of this neter went through many changes over a period of nearly three thousand years. pictures of a god bearing two heads, that of set and his daylight brother horus the elder, may be compared to the oriental yin/yang symbol as a representation of the union of polarities. in time, the conflict between these two abstract principles came to be emphasized rather than their primal union. set's battle with horus the elder grew from being a statement of the duality of day and night into an expression of the political conflict among the polytheistic priesthoods for control of the egyptian theocracy. this was rewritten as a battle between good and evil after egypt expelled the hyskos in the 18th dynasty. some say the hyskos were asiatic invaders, and others say they were an indigenous

ression of the political conflict among the polytheistic priesthoods for control of the egyptian theocracy. this was rewritten as a battle between good and evil after egypt expelled the hyskos in the 18th dynasty. some say the hyskos were asiatic invaders, and others say they were an indigenous minority that seized control of the nation. this tribe ruled egypt for a time and happened to favor the set cult, seeing a resemblence to a storm-god of their own pantheon. the set cult never recovered from this identification with the hyskos. mages of set were destroyed or defaced. by the time greek historians visited egypt, wild asses, pigs, and other beasts identified with the set cult were driven off cliffs, hacked into pieces or otherwise slaughtered at annual celebrations in a spirit akin to t

celebrations in a spirit akin to the driving out of the biblical scapegoat. the report of these historians is often thought to be a valid account of a a timeless and immutable theocracy, but just looking at the frequency with which the ruling capital moved to different cities (each being a cult-center) is enough to dispel this idea. one controversial egyptologist has suggested that the worship of set might have predated the concept of paternity. later cults incorporating a father god would reject this fatherless son. this introduces another bizarre factor in the transformation of the night/day battle between brothers into an inheritance dispute between set and horus the younger. any book on egyptian myth you pick up contains the gory details of this cosmic lawsuit, which includes things th

SET IT STRAIGHT

deity, we may guess that this is intentional, and points, like the tcham sceptre, to an esoteric meaning. references: budge, e.a. wallis. the gods of the egyptians. grant, kenneth. cults of the shadow. graves, robert. the white goddess. ions, veronica. egyptian mythology. massey, gerald. the natural genesis. russell, jeffrey burton. the devviset it straight! by denytenamun this article discusses set as portrayed in ancient egypt and as understood in the modern day temple of set. this was denytenamun's first article on set. every setian is sooner or later bound to form some sort of opinion on the entity whose name s/he has taken as a part of her/himself. whether set exists or not, and what should we think about his priesthood, are two of the bunch of very frequently discussed issues in the

setian is sooner or later bound to form some sort of opinion on the entity whose name s/he has taken as a part of her/himself. whether set exists or not, and what should we think about his priesthood, are two of the bunch of very frequently discussed issues in the temple. the lack of empirically testifiable evidence gives these questions an aura of perennial problems. sometimes the possibility of set's existence has been tried to be refuted on the basis that we cannot know about it, that all attempts at apprehending him are mere mystical nonsense. what more, profane society- if it is at all familiar with set the egyptian god- knows him as an envious and savage murderer, sexual pervert, and what not that seems to justify condemning his 'followers' as sneaky 'devil worshippers. this sketchy

w about it, that all attempts at apprehending him are mere mystical nonsense. what more, profane society- if it is at all familiar with set the egyptian god- knows him as an envious and savage murderer, sexual pervert, and what not that seems to justify condemning his 'followers' as sneaky 'devil worshippers. this sketchy article will focus on whether there is any evidence to support our image of set as the universal god of consciousness and non-nature (the particularizations of which we in a way are- not the butcher of osirian myth. in his lucid account seth: the god of confusion, h. te velde states that the meaning of the name of set is uncertain by modern etymological standards. this in mind we may examine some of the pseudo-etymologies. plutarch offers 'the overmastering' or 'overpower

logical standards. this in mind we may examine some of the pseudo-etymologies. plutarch offers 'the overmastering' or 'overpowering, and then indicates that in many cases the name may mean 'turning back' or 'overpassing. no egyptian speculation supports the latter meaning directly. te velde suggests that the egyptian theologian would have agreed with the first meaning as it goes hand in hand with set's mythological function. in the coffin texts (of the middle kingdom) the first meaning might have been avoided by substituting the set-animal by a sign that means 'to separate. this sign later fell into disuse, but te velde says the meaning of set as 'the god set apart' or 'the god who separates' was carried on "the seth-animal functions as a determinative for words indicating concepts diverge

r fell into disuse, but te velde says the meaning of set as 'the god set apart' or 'the god who separates' was carried on "the seth-animal functions as a determinative for words indicating concepts divergent from the normal order, which to the egyptian mind was given by gods and is guarded by them, and it has a negative meaning (p. 24) in gods of the egyptians (part ii: p. 244) budge puts it that set was generally thought to be the cause of every thing which tended to reverse the ordinary course of nature and of law and order. from a moral point of view he was thus the personification of sin and evil. recalling what serge sauneron's the priests of ancient egypt has to say about the egyptian world- view, the negative connotations become understandable. sauneron explains that the egyptians t

SETH IN THE MAGICKAL TEXTS

.757 [a greek love charm from egypt, american studies in papyrology 30 (atlanta, georgia, 1991] 79f, it was easily connected with iv, the sound of a braying ass, thus signifying seth; see, for example, r. merkelbach, abrasax iii, abh. rhein.-westf. ak, pap. coloniensia xvii.3 (opladen 1992) 44, 19f, 214 (gg. for a picture of seth as ass, see, e.g, suppl. mag. ii.69. 15 see procope-walter "iao und set, archiv fur religionswissenschaft 30 (1933) 64-65. he does not discuss pgm iv.1331-1389. 16 see "iao und seth" 34-48. pearson did not note this text. 17 there is no need to regard the identification of jesus as "the god of the hebrews" as due to a later hand. in certain quarters, jesus was regarded as the biblical maleak yahweh, the yahweh angel, who is often indistinguishable from god himself

8-43) 1.267-268, discusses a couple of gems where the name of iao as well as the name of ichthys denotes the good shepherd surrounded by the twelve apostles. cf. also his discussion on p. 270-272. 21 see worrell "a coptic wizard's hoard, american journal of semitic languages and literatures 46 (1930) 239-262. standing in the tradition inaugurated by wunsch (see n. 5, worrell says that the god is "set- typhon-seth.the good, the evil, the powerful god, the storm demon, the hebrew patriarch, the gnostic christ, the ass-headed on the crucifix (255. as for the theory that the famous palatine graffito is a christian gnostic work showing an identification of christ and the egyptian seth, see already the refutation in procope- walter "iao und set (above n. 15) 50-51. 22 see mirecki "the coptic 'wi

f an ass (seth's animal) or that of a horse. 26 pistis sophia, ed. c. schmidt and trans. v. macdermot, nag hammadi studies 11 (leiden 1978) 354 (line 8, 360 (line 5, 367 (line 22. 27 pdm xiv 686ff. in the greek magical papyri in translation (above, n. 6) 232; pgm xiv.20ff. 28 see the greek magical papyri in translation (above, n. 6) 271. the representation is discussed by procope- walter "iao und set (above, n. 15) 46-47. 29 see "iao und set (above, n. 6) 48. doresse did not note the evidence of the magical papyri. 30 m. tardieu lists 13 cases of aberamentho and cognates "aberamentho" in studies in gnosticism and hellenistic religions presented to gilles quispel on the occasion of his 65th birthday, ed. r. van den broek and m.j. vermaseren, etudes preliminaires aux religions orientales dan

SEVEN SHADES OF SOLITUDE

nt system) are you becoming better at bringing about what you want (if not, examine your life very carefully) this procedure reflects a setianized use of an existing occult technology. it is, of course, much harder than the occult world would teach you, it is also more useful] xeper, don webb high pri dseven shades of solitude a brief disquisition concerning the subtil degrees of the lonely road, set forth in accordance with the gnosis of the sabbatick craft tradition, by andrew d. chumbley solitude is a muse to those whom it loves. it is a masked wanderer that meets the mage as the oldest of friends, as the most worthy of enemies, as the most constant yet elusive lover, as the wisest and most cunning teacher, as angelic solace or as hellish torment, as a prayerful eirenicon finally answer

observance, then i am in truth a solitary magician in the time-honoured custom of english cunning-craft. if i may say this of myself, then it is indeed true of all whom i have known and held dear as true brethren of the faith. it is from such experiences as my meagre years have garnered that seven shades of solitude have become known to me, and it is these gradations of the lonely road which are set forth below. each of the shades represents a particular predilection of practice- a disposition of the will and an orientation of the soul upon mystical pilgrimage toward the summit of attainment. it is certain that each of the seven degrees possesses its own wisdom, but this is solely true for each at their own specific level of operation and understanding. from another perspective each mode

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

nt wrong with the last attempt and try to model their new nations on foundations that won't crumble, proof against decadence and corruption. therefore, the founders establish a reasonable form of government with a solid constitution, a strong defensive military force, and a sensible educational system to teach their offspring the correct way to live and avoid ruination. this, coupled with a sound set of principles, rigid codes of honor, and justice, swift and sure, riding on the wave of public ridicule and indignation should make possible a lasting success. wrong! there is one thing missing; the force that holds the all together. a civilization whose luminaries have not tapped into the force is doomed to failure. a sighted person who has not the knowing of tomorrow is worse off than a blin

a life. do not forget that helping a stranger in need will settle many debts, and they do not even need to be of like substance. balance is the key. as you deal with each and every memory both good and bad, right or wrong, mark its disposition next to it in your journal. when you pay a debt, mark it "paid in full. when you settle a score, mark it "settled. and when you have done all you could to set things right, mark that item "canceled. so it is written, so it shall be! out of mind, in the book, close the book. you have made an honest effort to settle your life, and the rest of the world will just have to live with it. declare bankruptcy if you must, but clear out your mind and start fresh. once you have brought all of your life up to date and have figured out just what has happened, yo

. the opposition will hate you, but oh well. adepts don't kid themselves or anyone else. that is why we say that a brother or sister is neither good nor evil. no one is either all positive or all negative. there is a little negative in the best of us, and a little positive in the worst of us. anyone who claims to be pure as the driven show is a liar. it's as simple as that. here is wisdom: do not set impossible goals, for only a fool would cast himself into an impossible role. it is better to remain centered and balanced, answering to the call of reason being neither good nor evil and satisfied with that outcome. however, adepts have to live with themselves and have an interest in growing spiritually. therefore, they tend to consider their actions and their effects on themselves, others, a

ately, the experiences of some folks are worse than others, a lot worse. however, one of the great truths is that thoughts change things. you create your own environment with your thoughts. it is all in how you look at it. realize that your happiness and the happiness of those in your circle of influence depends upon how you look at a give n situation or a series of events. here is wisdom: a mind set can develop into a life set "the mold must first be created before an object may be cast in it" another way to look at this truth is if you don't like the object, change the mold. human beings are ever malleable and can be changed either from the inside or the outside. adepts are spiritual warriors, and any warrior in order to survive must always be cognizant of his or her mental and physical

en, light, fair and honest, your chances of success are greatly increased. we don't say assured, because you may just have a less than perfect idea. if you do, it will become increasingly obvious. have you ever wondered why some people seem to be lucky, enjoying the best fruits from the tree of life while others receive only the culls? the answer is that the so-called lucky ones have a lucky mind set. they have painted a great, wide, wonderful world for themselves, and they live in it. they are creators of reality, their reality. adepts are all creators, and they begin creating their world each day, toward the end of their rest of light. they think over what has happened and then think about what will likely happen. next, they engineer the best outcome possible, trying several likely possi

SIFRA DETZNIYUTHA

t bold, and the commentary in regular type. preface the hooks and their pillars shall be made of silver.1 said rabbi yitza aq: i presume that the hooks of the pillars symbolize all those who are attached to the supernal unifying pillars, and that all those who are below depend on them. what is the significance of the word vavim ,yvv? six within six, all united and nourished by the circle2 that is set over them. and we have learned in the sifra detzniyutha this dictum: the supernal vav v and the inferior vav v, all comprehended in one meaning and one name, having one and the same significance. now, what is the sifra detzniyutha? said rabbi shimeon: five chapters which are comprised in a great hall and fill the whole earth.3 said rabbi yehudah: if they are so comprehensive, they are better t

aled, and united in one grade, in one combination, in order that they may be explained, the d v (vav dalet) are included with the yod y (dvy. woe when this is removed and they76 are manifested, they are the spices of the molds, the reddish ones, they pass as not, they tarry as not in one-place. and the chayot run forth and return. flee unto your place.77 if you rise like an eagle, and if you will set your nest among the stars, from there i shall bring you down.78 and you, the grasses. were brought forth from the earth.79 when? when the name (hvhy) was implanted. and thus air came forth. and a spark80 came to be. 1) one skull extends to its side.81 full of the dew of two colors over it. 2) three cavities in which the marked letters are manifested as vhy 3) black ones, as a raven, hanging ov

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ly bound in blue morocco, and which, in my eagerness, i had hitherto overlooked. i opened this volume with great precaution, not knowing what might jump out, and guess my delight found that it contained a key or dictionary to the hieroglyphics. not to weary the reader with an account of my labours, i am contented with saying that at last i imagined myself capable of construing the characters, and set to work in good earnest. still it was no easy task, and two years elapsed before i had made much progress. i then, by way of experiment on the public, obtained the insertion of a few desultory chapters, in a periodical with which, for a few months, i had the honour to be connected. they appeared to excite more curiosity than i had presumed to anticipate; and i renewed, with better heart, my la

rama, when, after long obscurity and dethronement, it regained a punier sceptre, though a gaudier purple, by the banks of the etrurian arno, or amidst the lagunes of venice, had chosen all its primary inspirations from the unfamiliar and classic sources of heathen legend; and pisani's "descent of orpheus" was but a bolder, darker, and more scientific repetition of the "euridice" which jacopi peri set to music at the august nuptials of henry of navarre and mary of medicis* still, as i have said, the style of the neapolitan musician was not on the whole pleasing to ears grown nice and euphuistic in the more dulcet melodies of the day; and faults and extravagances easily discernible, and often to appearance wilful, served the critics for an excuse for their distaste. fortunately, or the poor

e. they seemed like the orama of the greeks, prophets while phantasma. chapter 1.ii. fu stupor, fu vaghezza, fu diletto "gerusal. lib" cant. ii. xxi("desire it was 't was wonder 't was delight" wiffen's translation) now at last the education is accomplished! viola is nearly sixteen. the cardinal declares that the time is come when the new name must be inscribed in the libro d'oro, the golden book set apart to the children of art and song. yes, but in what character? to whose genius is she to give embodiment and form? ah, there is the secret! rumours go abroad that the inexhaustible paisiello, charmed with her performance of his "nel cor piu non me sento" and his "io son lindoro" will produce some new masterpiece to introduce the debutante. others insist upon it that her forte is the comic

ht from the theatre, evidently disturbed and irate. woe to thine ears hadst thou heard the barbiton that night! they had suspended him from his office, they feared that the new opera, and the first debut of his daughter as prima donna, would be too much for his nerves. and his variations, his diablerie of sirens and harpies, on such a night, made a hazard not to be contemplated without awe. to be set aside, and on the very night that his child, whose melody was but an emanation of his own, was to perform, set aside for some new rival: it was too much for a musician's flesh and blood. for the first time he spoke in words upon the subject, and gravely asked for that question the barbiton, eloquent as it was, could not express distinctly what was to be the opera, and what the part? and viola

y land to the vision of the worldly. fancy, whose music is not heard by men, whose scenes shift not by mortal hand, as the stage to the present world, art thou to the future and the past! chapter 3.iii. in faith, i do not love thee with mine eyes. shakespeare. the next day, at noon, zanoni visited viola; and the next day and the next and again the next, days that to her seemed like a special time set apart from the rest of life. and yet he never spoke to her in the language of flattery, and almost of adoration, to which she had been accustomed. perhaps his very coldness, so gentle as it was, assisted to this mysterious charm. he talked to her much of her past life, and she was scarcely surprised (she now never thought of terror) to perceive how much of that past seemed known to him. he mad

SIR WALLIS BUDGE EGYPTIAN MAGIC

will be delivered from apep, and that neither rain, nor cloud, nor mist shall be able to prevent his light from falling upon the earth. moreover, the rubric describes the performance of the ceremony as a meritorious act! e. a. wallis budge. london, august 28th, 1899 p. 1 egyptian magic. chapter i. antiquity of magical practices in egypt. in the first volume of this series 1 an attempt was made to set before the reader a statement of the ideas and beliefs which the ancient egyptians held in respect of god, the "gods" the judgment, the resurrection, and immortality; in short, to sketch in brief outline much of what was beautiful, and noble, and sublime in their religion. the facts of this statement were derived wholly from native religious works, the latest of which is some thousands of year

mmortality; in short, to sketch in brief outline much of what was beautiful, and noble, and sublime in their religion. the facts of this statement were derived wholly from native religious works, the latest of which is some thousands of years old, and the earliest of which may be said to possess an antiquity of between six and seven thousand years; the extracts quoted in support of the deductions set forth in it were intended to enable the reader to judge for himself as to the general accuracy of the conclusions there given. many writers on the egyptian religion have somewhat blinked the fact that it had two sides; on the one it closely resembles in. p. 2 many respects the christian religion of to-day, and on the other the religion of many of the sects which flourished in the first three o

by the roots, and tore his clothes, and finally cast him out of the house. soon afterwards, whilst wandering about, he saw the funeral procession pass through the forum, and at that moment an old man went to the bier, and with sobs and tears accused the widow of poisoning his nephew so that she might inherit his property and marry her lover. presently the mob which had gathered together wanted to set her house on fire, and some people began to stone her; the small boys also threw stones at her. when she had denied the accusation, and had called upon the gods to be witnesses of her innocence, the old man cried out "let, then, divine providence decide the truth, in answer to her denial. behold, the famous prophet zaclas the egyptian, dwelleth among us, and he hath promised me that for much m

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

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

SIX WAYS OF KNOWLEDGE

don't lose interest in a project. active grasping is the method of keeping the right amount of excitement in your life at all times. making sure that your life feels right. for those so inclined this verb may be explored in various forms of dominant sexuality. touch (other-centric. the verb "to receive" is shesp. in addition to meanings related to touch, it can mean to conceive, or (shesp aha) to set out on a journey. this is a method whereby the hidden parts of the self can communicate with the obvious parts of the self. methods of using shesp include viewing every gift you receive as a message for your self to your self. if your mother buys you a hammer for your birthday- it's yourself telling you need to fix something. if you win a prize during a airplane flight, perhaps you should real

l less written about them. one may "taste" magic- particularly hostile magic as it enters the body. magic comes in through and exits the mouth. one can acquire the wisdom of a magician by having him spit in your mouth. the work of a raymofte (man of the word) is largely spitting out what he has learned- such spit is said to be "purifying (see for example the pyramid texts concerning the "mouth of set. life enters the body either through the right ear or the nostrils. life has a scent and one can be aware of it, smelling sweet incense or lotus flowers. explorations with these modes is an ongoing interest of the order of setne khamuahethe testament of solomon translated by f. c. conybeare pdf formatted by p. yardley 1. testament of solomon, son of david, who was king in jerusalem, and master

SOLOMON

d i take hold of the men in their sleep, and play with them. and after a while i again take to my wings, and hide me to the heavenly regions. i also appear as a lion, and i am commanded by all the demons. i am offspring of the archangel uriel, the power of god" 11. i solomon, having heard the name of the archangel, prayed and glorified god, the lord of heaven and earth. and i sealed the demon and set him to work at stone-cutting, so that he might cut the stones in the temple, which, lying along the shore, had been brought by the sea of arabia. but he, fearful of the iron, continued and said to me "i pray thee, king solomon, let me go free; and i will bring you all the demons" and as he was not willing to be subject to me, i prayed the archangel uriel to come and succour me; and i forthwith

it, some the wain, and some the dragon's child. i keep near unto this star. so ask me not many things; for thy kingdom also after a little time is to be disrupted, and thy glory is but for a season. and short will be thy tyranny over us; and then we shall again have free range over mankind, so as that they shall revere us as if we were gods, not knowing, men that they are, the names of the angels set over us" 22. and i solomon, on hearing this, bound him more carefully, and ordered him to be flogged with thongs of ox-hide, and to tell me humbly what was his name and what his business. and he answered me thus "i am called asmodeus among mortals, and my business is to plot against the newly wedded, so that they may not know one another. and i sever them utterly by many calamities, and i wast

boul. and now i control all those who are bound in tartarus. but i too have a child, and he haunts the red sea. and on any suitable occasion he comes up to me again, being subject to me; and reveals to me what he has done, and i support him. 27. i solomon said unto him "beelzeboul, what is thy employment" and he answered me "i destroy kings. i ally myself with foreign tyrants. and my own demons i set on to men, in order that the latter may believe in them and be lost. and the chosen servants of god, priests and faithful men, i excite unto desires for wicked sins, and evil heresies, and lawless deeds; and they obey me, and i bear them on to destruction. and i inspire men with envy, and [desire for] murder, and for wars and sodomy, and other evil things. and i will destroy the world" 28. so

and viii. 23. in john ix. 6, jesus, we read "spat on the ground, and made clay of the spittle, and anointed the eyes with the clay" of this magic use of spittle pliny, in his natural history, gives numerous examples. it was common in antiquity] 33. but [the demon] answered me "i am the spirit of the ashes (tephras" and i said to him "what is thy pursuit" and he said "i bring darkness on men, and set fire to fields; and i bring homesteads to naught. but most busy am i in summer. however, when i get an opportunity, i creep into corners of the wall, by night and day. for i am offspring of the great one, and nothing less" accordingly i said to him "under what star dost thou lie" and he answered "in the very tip of the moon's horn, when it is found in the south. there is my star. for i have be

using these three names: bultala, thallal [24] melchal. and i heal them" and i said to him "i am solomon; when therefore thou wouldst do harm, by whose aid dost thou do it" but he said to me "by the angel's, by whom also the third day's fever is lulled to rest" so i questioned him, and said "and by what name [1" and he answered "that of the archangel azael" and i summoned the archangel azael, and set a seal on the demon, and commanded him to seize great stones, and toss them up to the workmen on the higher parts of the temple. and, being compelled, the demon began to do what he was bidden to do [1. cp. acts iv. 7] 34. and i glorified god afresh who gave me this authority, and ordered another demon to come before me. and there came seven spirits [1, females, bound and woven together, fair i

SORCERIES OF ZOS

kia cultus, continues in a straight line not only the petro tradition of voodoo, but also the vama marg of tantra, with its eight directions of space typified by the yantra of the black goddess, kali: the cross of the four quarters plus the inbetweenness concepts that together compose the eightfold cross, the eight-petalled lotus, a synthetic symbol of the goddess of the seven stars plus her son, set or sirius. the mechanics of the new sexuality are based upon the dynamics of the death posture, a formula evolved by spare for the purpose of reifying the negative potential in terms of positive power. in ancient egypt the mummy was the type of this formula, and the simulation by the adept of the state of death- in tantric practice- involves also the total stilling of the psychosomatic functio

solves in the tranquillity of total negation. the identity of these concepts is explicit in the ancient chinese equation 0=2, where naught symbolizes the negative, unmanifest potential of creation, and the two the two polaritites involved in its realization. the goddess represents the negative phase: the atmospheric 'i' symbolized by that -asleleing eye with all its ayin symbolism; and the twins- set-horus- represent the phase of 2, or duality. the lightning-swift alternations of these terminals, active-passive, are positive emanations of the void, i.e. the manifestation of the unmanifest, and the hand is the symbol of this creative, power-manifesting duality. the supreme symbol of zos kia cultus therefore resumes that of the scarlet woman, and is reminiscent of crowley's cult of love unde

SPENSER THE CULT OF THE ALL SEEING EYE 1960

n, d.c. the strange, fascinating history of the great seal of the united slates was included in this study because the symbolism of the three rooms and the temple is centered around the all-seeing eye which appears on the reverse side of the seal as depicted on the one dollar bill. the cult is seeking to obliterate the christian ideal by attempting to destroy all honoured standards and traditions set up during the past nineteen centuries for the protection of the civilized world. the lure of famous names associated with the cult has drawn many naive supporters into its fold who would recoil in horror from its evil teachings were the truth only known to them. the secret doctrine of the cult has been carefully guarded from public scrutiny and investigation. nevertheless, this study cuts to t

feet in width. to the right of the inner entrance are ten low wicker benches arranged in two rows of three and one back row of four against the corridor wall. attempts by visitors to pass the railings are discouraged by the guard. the mural is a fresco which was painted originally on wet plaster one section at a time by the artist with the aid of an expert in this work brought from europe. it is set into a steel-framed narrow panel projected from the wall, behind which is an enclosed area some six inches deep which has its own light source. a small, square projector set close against the front base of the altar throws a diffused beam of light from a recessed aperture upon the surface of the mural. there are also ten hidden lights, five on each side of the room, behind the upper edges of a

architects which planned the u.n; co-architect and director of rockefeller center; and member of the board of directors of the socialist new school of social research in new york city (see who's who in america, 1959) the room contained a philodendron plant on the altar, to symbolize some unknown person killed in a war; an olive green rug; 25 russet-colored chairs; and a blue and while u.n. banner set in front of a ceiling-to-floor white drape. friends op the meditation room on february 16, 1953, a group known as the friends of the meditation room, numhering 1500 members, presented through its officers a set of guest books to the u.n. wherein visitors to the room could inscribe their names, addresses, and religious affiliations. three and one half to four million visitors have been estimate

uity of life and the immortality of the soul (ibid, march-april 1960, pp. 6-7) m. oldfield howey tells us in the encircled serpent (david mackay co, philadelphia, pa, 192, p. 84, that in the symbolism of egypt the "serpent is constantly represented as surmounting a cross. the brazen serpent. was a palladium or talisman in [he form of a serpent coiled around the mystic tau, or t [also] the serpent set up by moses was originally the egyptian. sun-god, who was now known to his people as jehovah (lbid, p. 83) joseph von hammer, in the history of the assassins (eng. trans, 1835) explains the tau as the figure of the phallus (see also source 9, p. 791 "among the egyptians, the lotus was the symbol of osiris and isis. it was esteemed a sacred ornament by the priests (ibid, p. 477) the six-pointed

5 in any direction were regarded as sacred, because 15 is the numerical value of the hebrew word for god, jah, which is one of the forms of the tetragrammaton: 4 9 2 3 5 7 8 1 1 6 the predominately dark blue rectangle which occupies most of the middle tier of the mural, the upper side of which passes through the exact middle of the small bisected sphere, represents the altar. the yellow rectangle set at an angle into the lower and middle tiers so that one corner touches the bottom of the mural is a second representation of the altar. they indicate duality: the yellow figure. light( s u n; the blue figure. earth (altar. both rectangular figures are overlaid in part by other patterns in other colors -15- the all-important sphere in the left upper middle section symbolizes, among other things

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

t church-oriented augustine. but here too steiner has deeper purposes in view; for with 4. the bhagavad gita and the epistles of paul, anthroposophic press, hudson, ny, 1971, pp.60 61. 5. origen, properly adamantius origenes (approximately 185 254. introduction xvii the crumbling away of the ancient world and its learning, it is in augustine that we see the individual struggle for faith that will set the tone for the future of christianity. and it is in the working of that crisis of the individual through to the end, and not in turning back, that steiner s understanding of the meaning of christianity lies. christianity as mystical fact sets out to explore a pattern of spiritual life that steiner regarded as crucial to the archaic religions and the mysteries central to them. before leaving

olved with mysteries at a much earlier stage, leading to the complex situation of the second-century crisis. the dead sea scrolls from qumran showed that the judaism of the type that influenced christianity was itself cosmic religion, centered on initiation into mysteries like those of the essenes. the discovery of other gnostic texts from the semi-jewish sect of the mandaeans unleashed a further set of studies, of which the more valuable are perhaps those of a.loisy, such as his birth of the christian religion.6 many of these studies suffered from the unfortunate but unavoidable lack of sources and even more perhaps from the attempt to derive the inner significance of the process they described from the external evidence, which involved them in all sorts of excesses. steiner s approach wa

steries and pre-socratic philosophy 27 immortals are mortal, mortals immortal; living the ones death, dying the others life.30 the primal fault of human beings was to fix their thought on changeable things, and so become estranged from the eternal. life became a danger to human beings, for all that happens to them comes from life. the sting of this danger is removed, however, once people cease to set an uncritical value on life. they regain their innocence. it is as though they abandon their serious attitude toward life and regain their childhood. the child plays with many things taken seriously by the adult. the heraclitean thinker resembles the child. serious issues lose their value when viewed from the eternal standpoint; life seems like play. eternity, says heraclitus, is a child at pl

shed and cultivated. it is assumed from the outset that humanity occupies a mediating position between the earthly and the divine. empedocles thought knows nothing of a god outside and transcending the world. divinity lives in human beings though in a human way. it is the force in them which makes them strive to become more and more divine. thinking in this way, one can say with empedocles: when, set free from the body, released you rise to the ether, you become divine, an immortal, escaped from the power of death.38 34 christianity as mystical fact looking at human life from this perspective, the prospect of initiation into the magic circle of the eternal becomes a real possibility. forces that would not unfold under purely natural conditions of life must certainly be present in human bei

christianity as mystical fact looking at human life from this perspective, the prospect of initiation into the magic circle of the eternal becomes a real possibility. forces that would not unfold under purely natural conditions of life must certainly be present in human beings, and if they remain untapped their life will pass away unfructified. it was the role of the mysteries, as it was the task set for themselves by the greek philosophers, to release those forces and thereby to make humanity akin to the divine. thus we can understand plato s assertion that those who enter the next world uninitiated and unenlightened shall lie in the mire, but those who arrive there purified and enlightened shall dwell among the gods. there is a concept of immortality here whose meaning lies within the co

SYMBOLISM OF THE BANNERS

the hammer of thor. in looking at its origin, it could be said that it is phoenician or egyptian. for the 3 bottom of the ankh, the egyptian symbol of life, is a t cross. it could be said to be the male part of the ankh symbol. in contemplating the christian origin of the t cross, we need to look in ezekiel (ix. 4, for we read that the prophet was commanded by god to go through jerusalem and to "set a mark upon the foreheads" of certain men, presumably as a sign of their exemption from judgment. the hebrew word which is translated as "mark" is tau and some have identified the sign tau with the t cross. tertullian, in commenting on the passage, says of the sign "ipsa enim litera graecorum t, nostra autem species crucis (adversus marcian iii.22" we also see a view that the mark made with th

have now to consider the christian cross or also known as the calvary cross. the new testament makes it quite certain that christ was not crucified on a single stake (crux simplex, but on a patibulum or bigot formed of two bars of wood with one fastened across the other. some have held the view that he was nailed to the cross whilst it lay on the ground, and that the cross was then lifted up and set upright. another view is that he was made to ascend a ladder of nine steps, and was then nailed to the cross. this ladder is represented in some medieval pictures of the crucifixion. from the 12th century onward, the ladder appears on wood carvings and in stained glass with the other passion symbols: vix, the dice, the seamless robe, the cock, the spear, the sword, the thirty pieces of silver

SYMBOLISM

can be 14 made of round or square wood mounted on a base plate. twisted columns of the stands are a commercially available decorative dowel often used as curtain rods. the finials are actually ready-cut in many hardware and lumber stores. the banner cord is suspended from another drawer puorsymbolism classification: it.iv.c.2.e title: symbolism author: grand master of the order of shuti temple of set date: december, xxiv published: dialogues i.3 (the section on "neters" was published in issue i.4) subject: symbolism reading list: 2l, 2v the first session of the year-xxiv order of shuti workshop discussed symbolism. while the study of symbolism itself is not a primary concern of the order of shuti, several of the order's activities do involve working with forms of symbolism, or are discusse

symbol, can conjure up archetypical impressions, complex or complete concepts and/or meanings, rather than being a structured language in which many words and/or several sentences are needed to put together an equivalent concept or meaning. another purpose of symbolism offered by the participants is to serve as a metalanguage which has two levels or multiple levels of meaning. 1561 each symbol or set of symbols can have one meaning to the initiated, and another meaning to the uninitiated. that symbol or set of symbols could also have different meanings to the initiated, depending upon how the symbols are communicated, and how they are mixed with other symbols. a statement in a symbolic language could even have multiple meanings communicated at the same time to the same person. a lot of the

iated. that symbol or set of symbols could also have different meanings to the initiated, depending upon how the symbols are communicated, and how they are mixed with other symbols. a statement in a symbolic language could even have multiple meanings communicated at the same time to the same person. a lot of the symbols setians use in our writings are like that. when we read through the scroll of set or the jewelled tablets, those of us who have been using the language of the temple of set for a while will see certain words, and will know just from the way the words are used that the author is writing symbolically as well as grammatically, and he therefore means "this type of thing. this symbolic use of language lets us add meaning to an article without adding substantially to the size of

using the language of the temple of set for a while will see certain words, and will know just from the way the words are used that the author is writing symbolically as well as grammatically, and he therefore means "this type of thing. this symbolic use of language lets us add meaning to an article without adding substantially to the size of that article. those who haven't been in the temple of set long enough to pick up on that symbolic use of language will miss almost all of that meaning on their first reading. this is one of the reasons why we all find it useful to reread past issues of the scroll and to reread tablet articles. it enables us to read meaning in an article that we may have missed on an earlier reading. it sometimes happens that "unintended" meaning is found in an articl

riting in such a way as to symbolically give a specific message in the writing. these messages remain hidden except for those who can perceive and understand them. on the other side of the scale, if our writings are read by someone totally unfamiliar with occult symbolism, then the message can be totally lost, and the reader may never see it. symbolism can be visual (examples are the pentagram of set, pictures of the egyptian neters, etc, and verbal (the closing we use on our letters "xeper and remanifest, is a statement and reminder of our dedication to this formula, a way of developing and keeping the habit of xeper and remanifestation going strong. each word itself is a symbol (xeper, indulgence, thelema, etc, as is each neter (shu, tefnut, sekhmet, bast. a lot of principles can be used

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

e bankers and the churchman obviously found it advantageous to do business together. although the vatican bank denies it had much to do with either sindona or calvi, the le opere di religione (i.o.r. or vatican bank) eventually became banco ambrosiano's fourth-largest stockholder, acquiring over the years at least 794,390 shares, or 1.589% of the bank's stock "a few months after sindona and calvi set up the bahamian bank in 1971, a "mr. paul marcinkus" was listed as a director "we used his name a lot in business deals" sindona said "i told him clearly that i put him in because it helps me get money" the calvi murder trial in april, 2005, a sicilian mobster, a roman crime boss and two others were indicted in connection with the 1982 hanging of roberto calvi, a financier dubbed "god's banker

. what better way to learn about the plan then to listen from an insider, trying to make amends with herself and the world. the following is from chapter 3 of her yet to be published manuscript "all groups have goals, and the illuminists are no exception. money making is not their final goal- it is a means to an end. this end point, or goal, is no less than to rule the world. the illuminati has a set plan similar to the soviet union's previous "5- year" and "10- year" plans. this is what the illuminists themselves believe and teach their followers as gospel truth "whether they will actually succeed is another matter altogether. the following is the illuminist agenda at all levels of the illuminati. as with any goal, the illuminati has specific steps which it plans to implement to reach its

to control crowds. the illuminati is training their people to be prepared for every possible reaction to the takeover. many mind control victims will also be called into duty with preset command codes. these codes are meant to call out a new, completely cult loyal presenting system. shatter codes programmed under trauma will be used to destroy or bury non-cult loyal alters "military bases will be set up, in each locality (actually, they are already here, but are covert. in the next few years, they will go above ground and be revealed. each locality will have regional bases and leaders to which they are accountable. the hierarchy will closely reflect the current covert hierarchy "about five years ago, when i left the illuminati, approximately 1% of the us population was either part of the i

mplement this agenda, should not be minimized "the illuminati banking leaders, such as the rothschilds, the vanderbilts, the rockefellers, the carnegies, and the mellons, as examples, will reveal themselves, and offer to "save" the floundering world economy. a new system of monetary exchange, based on an international monetary system, and based between cairo, egypt, and brussels, belgium, will be set up. a true "one world economy, creating the longed for "one world order, will become reality" svali said this is the tip of the iceberg of the illuminati agenda in america and she has been disowned by her family for leaving. although recently offered $15,000 to return home, svali has refused, saying her ministry to awaken the american people is her first priority. through years of special trai

tion would see this takeover, sometime in the 21st century. at present, the illuminati have quietly and covertly fostered their takeover plan by their goals of the infiltration of the media, the banking system, the education system, the government at all levels, the sciences and the churches" said svali. editor's note: in part iii, learn how svali functioned as a head trainer, as well the orderly set of jobs and duties of the american illuminati. also learn from svali why the cult spends so much time and energy training people, how the illuminati makes money, how they program people and the different equipment used by trainers in their complex jobs of controlling the masses. fed up with lies and deceit, svali turns tail and runs from the feared illuminati after being brainwashed and heavil

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ion that have developed from these principles/ideas are historically annotated.they are documented within the various magical papyri, amulets, legends, and myths that have survived over through time. the following extract from don webb s book the seven faces of darkness gives an indication of the time line involved and the nature of these influences each brought. from pages 23-26 the egyptian god set (god of initiation, magic, the future and the principle of isolate intelligence..rlw) went through periods of immense popularity alternating with total denunciation. set in the predynastic and archaic periods was an essentially positive deity introduced from the east as a god of the extension of existence. he is therefore god of expanding borders and radical changes of being, particularly birt

ttle, and rebirth through the opening of the mouth ceremony. popular among easterners, his first cult site being pelusium in the eastern delta, his worship quickly spread to border areas, where he was identified with local gods of initiation. two examples of such cult sites are kharga in the south, which has always been primarily a nilotic culture area, and the libyan settlement of ombos, wherein set was identified with the local god ash in the iind dynasty. set s original worship as a night time polar deity suffered a decline with the rise of solar worship in the ivth dynasty. the great pyramid of khufu is one of the last early monuments connected with the idea of a setian afterlife as well as a solar one. the great pyramid had a special air shaft for the king s akh to fly to the star alp

god ash in the iind dynasty. set s original worship as a night time polar deity suffered a decline with the rise of solar worship in the ivth dynasty. the great pyramid of khufu is one of the last early monuments connected with the idea of a setian afterlife as well as a solar one. the great pyramid had a special air shaft for the king s akh to fly to the star alpha draconis, which is the star of set in the constellation of the thigh, principle of the seven faces of darkness. during the middle kingdom, set was reduced to a symbol of upper egypt and apparently seen only during the setian festival of heb-sed, or tying together. it was during this time that set was first blamed for the murder of osiris, a semitic corn god who had arrived in the iiird dynasty. previously, osiris had died of dr

the thigh, principle of the seven faces of darkness. during the middle kingdom, set was reduced to a symbol of upper egypt and apparently seen only during the setian festival of heb-sed, or tying together. it was during this time that set was first blamed for the murder of osiris, a semitic corn god who had arrived in the iiird dynasty. previously, osiris had died of drowning. no matter how evil set was, the essential function of set, of going out and expanding the borders of existence and then returning that chaotic energy to the center, always continued. it is the darkness that binds together the egyptian light. the foreigners who ruled egypt known as the hyksos- quite probably hurrians- actively identified themselves with set and established their capital at an ancient setian site, ava

egypt known as the hyksos- quite probably hurrians- actively identified themselves with set and established their capital at an ancient setian site, avaris. very little is known about their religious or magical practices, although excavations going on at the time of writing this book should reveal great wealth. but they were great horsemen, and the horse (like the ass) had become identified with set. it required hyksos rule before, after almost 200 years of its use in egypt, that evil setian animal the horse could be portrayed in egyptian art. the second native blooming of setian thinking may have begun in the xviiith dynasty, but certainly it reached its peak in the xixth and xxth dynasties when a family of setian priests from tanis became the pharoanic line. during this time of expandin

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

motions are aroused in our minds and hearts. memories sometimes gush forth, feelings of love of country, home, and family; perhaps deep appreciation for our country's founders, its constitution, and for the soldiers and servicemen who have died to protect and keep us free. all this bound up in just one symbol. to the masons and other illuminists, their occult symbols also embody a deep and varied set of meanings. alex home, in sources of masonic symbolism, distinguishes between a mere "emblem" and a "symbol" an emblem is something that stands for something else, he says, while "a symbol has a moral and spiritual meaning."15 that "moral and spiritual meaning" is, of necessity, reserved as secret in nature by these corrupt cultists, because, if their secrets should be exposed to the light, t

who do not join the masonic order but also from those who "take" the degrees; and it will remain hoodwinked! pity the poor, foolish man who becomes a freemason! in the very first degree ritual, that of entered apprentice, a blindfold is put over his eyes, and a cable-tow is hung around his neck. symbolically, the dumb candidate is "hoodwinked" little does he know that his superiors intentionally set out to deceive the candidate and they contrive their deceit through all the ritual degrees up to and including the 33rd. 22 codex magica hidden until each mason seeks revelation and finds the truth for himself. there are no interpretations in the ritual; they have to be sought elsewhere."23 pike, echoing steinmetz, hall, perkins and all the other high-level masonic authorities, goes so far as

ding the bible, in his newsletter recently penned an article about "the little man who wasn't there."28 ruckman sagely observed that historians, like other establishment "experts" can scarcely be trusted, for they invariably write a history they would like to believe. they limit themselves to reporting only that which comports and agrees with the socially accepted view of history and "truth" if a set of facts is unpleasant or inconvenient to the officially approved mantra, or version, of events, reality must suffer. facts must become non-facts and lies must be converted into "reliable truths" ruckman remarks: 24 codex magica when i was a boy we repeated several little doggerels that turned out to be gems of wisdom in content. one went "last night i saw upon the stair a little man who wasn'

the occult. because of the illuminati, the whole world is enchanted, dark with supernaturalism, and the one the holy bible calls the prince of the power of the air, also referred to as satan and lucifer, must be very proud of his human minions. build you will find pictured in codex magica a variety of different types of people. there are the celebrities and the rich and famous, the glitzy or jet-set people who are into illuminism, occultism, and witchcraft because it is trendy and fashionable. among this group are some who are into the jewish cabala movie and broadway stars, singer/entertainers, activists, and so forth. these are often ignorant people who are used by the illuminati to extract money, for sex, and as novelties. when the money runs out, they grow too old for use as sex partn

e military trial of the freemason, cabrinovic, assassin of the archduke ferdinand of austria, hungary, a fateful event that touched off the deadly and fiery conflict of world war i. cabrinovic's testimony at his trial provides us a graphic example of the rebellious spirit of the men of the secret societies and orders. asked if he had conspired with other freemasons to murder the archduke and thus set off a saga of anarchy and mayhem throughout europe, cabrinovic told the military court "yes, i knew we were all freemasons, and this strengthened my resolve. freemasonry strengthened my intention. in freemasonry it is permitted to kill" ah yes "in freemasonry it is permitted to kill" testified the assassin cabrinovic. how exquisitely truthful the man was as he s a t in the witness chair, being

THAGIRION

at could be called a level more than itself. this is the goal for a draconian magician. tiphereth corresponds with the sun in the form of light, while thagirion represents the black sun. the black sun represents the sun in its inner form where it shines inside man and reveals the hidden qliphotic worlds. the ordinary sun is the outer sun that shines on the ordinary world. the black sun is the god set in the typhonian alchemy, while the ordinary sun is sets twin horus. in old norse mythology balder corresponds with the ordinary sun and his blind brother h der or loke with the black sun. h der is similar with odin and also odin corresponds with the black sun. thagirion is the sun of the shadow side, which can be interpretated as the sun in the underworld balder in hel, ra in amenti etc. the

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

, magick will not change them. personally i would not want them in any group i was working in. with the practice of magick, comes responsibility for ones own actions (more on this in the next section. your first responsibility should be to find a path that is suited to your needs. do you need the structure and discipline of a coven or order? do you need to belong to something with a history and a set of (never changing) traditions? or do you need the freedom that an eclectic solitaire path would provide? i am a simple pagan and i walk an eclectic solitaire path. i have, and do work with small groups from time to time, and i have had some formal training. my reasons for this path are simple, i spent twenty years of my life in the navy at a time when there were very few pagans in the militar

t and night are in balance. now is the time to celebrate the gifts of the earth mother. page 6 grimoire of eclectic magick) archetype gods and goddesses( all gods are one god, all goddesses are one goddess, and there is one initiator! from aspects of occultism by dion fortune gods of ancient egypt horus imiut isis khepera khnum maat min nekhbet nephthys nut osiris ptah ra re sekhmet selket seshat set shu sobek taweret tefnut thoth wadjet agou ayizan baron cimeti re baron la croix baron samedi dambalah danbalah erzulie fr da gu d legba loco-d ogoun simbi voudoun loa celtic-gaulish deities aengus aine anu bave (babd, badhbh) belen blathnat blodeuwedd boann brigid cerridwen cernunnos danu donn daghda (dagda, sucellus) emain goivniu grannus green man hern lugh (llew, lugus) macha mabon (mapono

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ocked him and walked away when he began to speak of dead bodies standing up and being reborn. to these cultured men and women who had been exposed to plato s philosophy that the material body was but a fleshly prison from which the soul was freed by death, the very notion of resurrecting decaying bodies was repugnant. paul refused to acknowledge defeat. because he had been educated as a greek, he set about achieving a compromise between the resurrection theology being taught by his fellow apostles and the platonic view of the soul so widely accepted in greek society. paul knew that plato had viewed the soul as composed of three constituents: the nous (the rational soul, is immortal and incarnated in a physical body; the thumos (passion, heart, spirit; and epithumetikos (desire. after many

the asu, and the manas were highly regarded, they cannot really be considered as comprising the essential self, the soul. the facet of the person that survives the physical is yet something else, a kind of miniature of the living man or woman that resides within the center of the body near the heart. during the period from about 600 b.c.e. to 480 b.c.e, the series of writings known as upanishads set forth the twin doctrines of samsara (rebirth) and karma (the cause and effect actions of an individual during his or her life. an individual has a direct influence on his or her karma process in the material world and the manner in which the person deals with the difficulties inherent in an existence bound by time and space; the individual determines the form of his or her next earthly incarna

n on individuals. according to some circles of jewish thought, the actual day of judgment, yom hadin, the resurrection of the dead, will occur when the messiah comes. on that fateful day, both israel and the gentile nations will be summoned to the place of judgment by the blowing of the great shofar (ram s horn) to awaken the people from their spiritual slumber. elijah the prophet will return and set about the task of reconciling families who have become estranged. the day when the lord judges will be dark, very dark, without a ray of light (amos 5:20. those who have maintained righteous lives and kept their covenant with god will be taken to the heavenly paradise. those who have been judged as deserving of punishment for their misdeeds will be sent to gehenna, to stay there for a length o

uipment to protect against robbers and to provide food once the initial supply was depleted. based on their writings concerning their concepts of goodness, purity, faithfulness, truth, and justice, beginning in the pyramid texts and extending onward, most scholars agree that the ancient egyptians were a highly moral people. the gods osiris and isis were exalted as the ideal father and mother, and set (god of chaos) became the personification of evil. during the time of the middle kingdom (c. 2000 b.c.e) the story of osiris became a kind of gospel of righteousness, and justice was exalted in a manner found in few periods of history. egyptian book of the dead as early as the eighteenth dynasty, which began about 1580 b.c.e, most of the religious literature of ancient egypt, including the pyr

peaceful leader of a higher culture in the eastern delta, then as a powerful ruler over all the delta, a veritable god of the nile and its vegetation, growth, life, and culture. he was the husband of isis, goddess of enchantment and magic; father of the great war god horus; and finally conqueror of northern upper egypt with his principal city at abydos. it was then that he came into conflict with set, who killed and dismembered him. the dark mists of death didn t 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 18 afterlife mysteries in ancient egypt, dead people s bodies were prepared for mummification. it was believed they would go to an afterlife (ap/wide world photos) the pyramid texts were the oldest extant funerary literature in the world, dat

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in the exploration of the paranormal, it is found that most types of phenomena appear to be universal, the individual circumstances of the accounts fitting themselves to the unique cultural interpretations of whatever area in which they manifest. the ghostly beings described in this chapter are listed by loosely defined categories, for it will soon be apparent that these entities know no strictly set boundaries especially those established by humans who attempt to explain or to identify them. m delving deeper associated press. haunted experiences draw skeptical society together. boston globe, july 22, 2001 [online] http//www.boston.com/dailyglobe2/ 203/metro/haunted_experiences_draw_skeptical_ socie murphy, gardner. the challenge of psychical research. new york: harper& row, 1970. spooky!

ors volunteered their own daughters to sleep with betsy, but this only managed to terrorize the other girls as well. nor did it accomplish any useful purpose to take betsy out of the cabin into the home of neighbors the trouble simply followed her there and upset the entire house. by now the haunting had achieved wide notoriety, and the disturbances were thought to be the work of a witch, who had set her evil spirits upon the bell family. each night the house was filled with those who sat up trying to get the witch to talk or to communicate with them by rapping on the walls. the disturbances soon became powerful enough to move outside the cabin and away from betsy. neighbors reported seeing lights like candles or lamps flitting through the fields, and farmers began to suffer stone-throwing

. miles slumped against a wall, desperately shaking his head to recover his senses. frank miles looked helplessly at betsy bell, who watched the one-sided boxing match. reluctantly, he picked up his hat and coat. a man couldn t fight an enemy he couldn t see. general andrew jackson (1767 1845, old hickory himself, decided to have his try at defeating the witch. an old friend of john bell, jackson set out from the hermitage accompanied by a professional witch-layer and several servants. as his party approached the bell place, jackson was startled when the wheels of his coach suddenly froze and the full strength of the horses could not make them budge an inch. a voice from the bushes cackled a greeting to jackson and uttered a command that unfroze the wheels. the general and his men realized

mayerling knew that it was impossible to make all the bells sound at once and he had no idea what had caused the lightning-like flash around them. he was, in fact, blinded by the phenomenon and eventually recovered sight in only one eye. shaw and norman refused to stay the night after such a violent display of the paranormal, and mayerling confesses in his book that memory of the experience still set his spine to tingling. mayerling s confession of pranks during the occupancy of the bull and foyster families does not explain the extensive phenomena reported by price s team of researchers during its year-long observation of the rectory nor the manifestations noted by gregson after he assumed ownership of borley. since the admitted pranksters were not present at the rectory during those year

nn haunted by ghosts, aura of death. centre daily times, march 1, 1997 [online] http//tristate.pgh.net/ bsilver/ haunted.htm. hauck, dennis william. haunted places: the national directory. new york: viking/penguin, 1996. norman, michael, and beth scott. historic haunted america. new york: tor, 1996. the gray man of hinton ampner the account of the disturbances that gripped hinton ampner was first set down by mary ricketts, who, with her children, servants, and her brother, witnessed manifestations of a most eerie and frightening sort. ricketts was intelligent and widely read, and her reputation for truthfulness forever went unsullied. her brother, john jervis, was named baron jervis and earl st. vincent for his distinguished naval services. the hinton ampner case was published in the journ

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izari branch of the isma iliyya sect of shiite muslims and were located primarily in syria and persia. in 1090, hasan ibn sabbah (1034-1124) seized the mountain citadel of alamaut in northern persia and made it his geagles f nest, h a center where he, as grand master, could live in relative safety and direct his forces throughout asia. hasan became known as the gold man of the mountains, h and he set about creating a fanatical organization composed of devotees, known as fedayeen, who did whatever he commanded with blind obedience. hasan frequently bought boys from poverty- stricken parents and reared them in the camps where he had gathered young men to be trained as suicide commandos, leading them step by step to higher levels of combat proficiency. at the same time that he was shaping his

and hilt. below the stuhlherren in rank were the deputy judges, the freischoffen, and the executioners, the frohnboten. the deputy judges and the executioners carried out the various tasks of inquisitors, jury, and hangman. the name gvehm h or gfehm h was a corruption of the latin word gfama, h a law founded upon a common or agreed upon opinion. however, gfehm h could also mean something that was set apart, and the leaders of the holy vehm soon decided that their crusade against evildoers had set them apart and above the laws that governed others. within a few decades of its formation, the vehm had more than 200,000 free men and commoners in its ranks.each man sworn to uphold the ten commandments and to eliminate all heresies, heretics, perjurers, traitors, and servants of satan. once anyo

claims, this secret cabal has painstakingly prepared an agenda for the masses of humanity into the millennium. such individuals as the bilderbergers will become the world fs masters, and the vast majority of the global population may look forward to a future existence as pawns, if not slaves, of the illuminati. according to certain sources who claim knowledge of the basic plan for world dominance set in motion by the bilderbergers, the following goals are among their principal objectives: the united states must promptly pay its debt to the united nations. in addition, the united states will be asked to contribute billions of dollars to the international monetary fund. u.s. taxpayers will be bled almost dry by such expenditures. the north atlantic treaty organization (nato) will be converte

a symbol that he was bound in service. there were four classes of members in the templars.knights, squires, servitors, and priests.each with their individual list of duties and obligations. the presiding officer of the order was called the grand master and was assisted by a lieutenant, a steward, a marshal, and a treasurer. the states of christendom were divided into provinces, and over each was set a grand master. the grand master of jerusalem was considered the head of the entire brotherhood, which grew in numbers, influence, and wealth to become one of the most powerful organizations in the medieval world. counts, dukes, princes, and even kings sought to wear the red cross and white mantle of the templar, an honor which was recognized throughout europe. in 1139, pope innocent ii (d. 11

ing in his jurisdiction, claiming mainly young women as their victims. when wilson raided the house of a local chief named nagogo, his men found a leopard mask, a leopard-skin robe, and a steel claw. acting on a tip from an informer, wilson ordered his police officers to dig near the chief fs house, where they found the remains of 13 victims. the chief was put in prison to await trial, and wilson set out on a determined mission to put an end to the leopard men fs reign of terror. but the local inhabitants were too terrified of the leopard cult to come forward. there were several more murders during the weeks that followed, including the wife and daughter of nagogo, the imprisoned chieftain. a desperate wilson hoped that the sight of the mutilated bodies of his family would anger nagogo int

THE GOD OF THE WITCHES

he sacrifice by. combat that itcannot be disregarded; theseus did not put an end to the custom, he merely relieved athens from sending theyearly victims, who, like the children stolen by the fairies, had to "pay the teind to hell" with their lives.the sanctity of the ram in the aegean in the early bronze age is shown in the legend of helle and phrixos.they were the children of the family who were set apart as victims when human sacrifice was required. thesacrifice of helle was consummated by drowning, but phrixos escaped by means of the divine animal, whichhe afterwards sacrificed, possibly as a substitute for himself. the story of jason's expedition suggests that thefleece had a divine connotation, and that its value was greatly in excess of the intrinsic worth of the gold.of the horned g

n great britain and france is simon; it was used for either thegrandmaster or for the familiars which were also called devils. it is possibly a diminutive like the mamilionof layamon's brut (ll. 16790-5, or the amaimon and barbason of which falstaff says "they are devil'sadditions, the name of fiends" but there is another possible explanation. the early christian fathers refer toa statue to simon set up in rome in the reign of claudius by the roman people. the base of this statue hasbeen found, and on it is a dedication to the ancient sabine god, semo sancus. this important deity was thegod of fertility as his name, semo, implies; and as such the name might well have spread to gaul and britain the god of the witcheschapter i. the horned god13with the roman conquerors. later, when christian

were always in close attendance ontheir god, who went to all the meetings, large or small, who performed the ceremonies either alone or incompany with the grandmaster, and who were conspicuous in the ritual. to them the god taught the prayersthey were to say, to them he gave his counsel and help in a special manner, and in all the rites and ceremoniesthey were near his person. in short, they were set apart to perform the duties and ceremonies alwaysassociated with priests and priestesses, and must be regarded as the priesthood of the horned god. it isprobably this body to which reginald scot[2] refers when he mentions that the witch went through threeadmission ceremonies. the first was when she accepted the devil's invitation to join the society "theyconsent privily, and come not into the

lled satan, the foul fiend, the enemy of salvation, the prince of darkness, or other epithet of the kind thanwhen soberly alluded to as the man in black. the effect could be heightened by using black-letter type forthese names, as glanvil does. when the right atmosphere of horror was attained by these means, the reader'smind was prepared to accept as evidence much that would have been rejected if set before him in a coldlycritical manner. this atmosphere, however, remains in the minds of many people at the present day, the old the god of the witcheschapter iii. the priesthood24abusive style holds good yet, the acts of the witches are still attributed to "occult" powers, to their conferencewith the foul fiend, the principle of evil; and to dissipate the fog which the words of the christian

were never heard to pray or to call upon god, but with bitter curses and execrations spent the littletime they had to live, until the day of their execution, when never asking pardon for their offences whether ofgod or the world, in this their dangerous and desperate resolution, died. elinor shaw and mary phillips ofthe same coven at their execution "being desired to say their prayers, they both set up a very loud laughter,calling for the devil to come and help them in such a blasphemous manner, as is not fit to mention; so thatthe sherif seeing their presumptuous impenitence, caused them to be executed with all the expeditionpossible; even while they were cursing and raving, and as they liv'd the devil's true factors, so theyresolutely dyed in his service. the remaining members of the co

THE GOLDEN ESSENCE

as well as below in the discussion of the lightbringer, is that the son and daughter of the mother and father are not just divine beings- they are metaphors for the human soul. the events of their mythology are symbolic of each and every person s experience on their journey through the tides of fate, life, and death, led by love. the daughter, who is sometimes called the fair queen of elfhame, to set her apart from the dark queen of elfhame (a name that usually refers to her mother) is the sexual force of the mother, the haunting, seductive and lovely, but dangerous daughter of the earth. she is the living force of the countryside, the heath- and her name horn conceals a secret that unlocks immortality. lady horn is the spirit that teaches the wise; she is the mistress of the craft and all

THE KEY TO THE MYSTERIES

piece of that peculiar form of conscious sophistry which justifies itself by reducing its conclusion to zero. one must begin with "one" and that "one" has no particular qualities. therefore, so long as you have an authority properly centralized it does not really matter what that authority is. in the pope we have such an authority ready made, and it is the gravest tactical blunder to endeavour to set up an authority opposed to him. success in doing so means war, and failure anarchy. this, however, did not prevent levi from ceremonially casting a papal crown to the ground and crying "death to tyranny and superstition" in the bosom of a certain secret areopagus of which he was the most famous member. when a man becomes a magician he looks about him for a magical weapon; and, being probably e

revailed. so long as martin stayed at court the ithacan party was foiled. when he left they had the upper hand again, and maximus gave the suppression of the heretics into the hands of the unrelenting evodious. priscillian was killed. exile and death were the fate of his followers. heresy blazed the stronger, and a worse persecution was threatened. then st. martin left his cell at marmontier, and set out a second time to treves. news of the old man coming along the road on his ass reached his enemies. they met him at the gate and refused him entrance "but" said martin "i come with the peace of jesus christ" and such was the power of this presence that they could not close the city gates against him. but the palace doors were closed. martin refused to see the ithacans or to receive the comm

nd a smile that is ineffable because they have wept so long. iv the quaternary the quaternary is the number of force. it is the ternary completed by its product, the rebellious unity reconciled to the sovereign trinity. in the first fury of life, man, having forgotten his mother, no longer understood god but as an inflexible and jealous father. the sombre saturn, armed with his parricidal scythe, set himself to devour his children. jupiter had eyebrows which shook olympus; jehovah wielded thunders which deafened the solitudes of sinai. 21 nevertheless, the father of men, being on occasion drunken like noah, let the world perceive the mysteries of life. psyche, made divine by her torments, became the bride of eros; adonis, raised from death, found again his venus in olympus; job, victorious

es the dark legends of the north, brightened by the marvellous gilded apologues of the qur'an! let the east adore jesus christ in its mosques, and on the minarets of a new santa sophia let the cross rise in the midst of the crescent<symbol is characteristic of the greek church which he has been attacking. levi should have visited moscow- trans> let mohammed set woman free to give to the true believer the houris which he has so long dreamt of, and let the martyrs of the saviour teach chaste caresses to the beautiful angels of mohammed! the whole earth, reclothed with the rich adornments which all the arts have embroidered for her, will no longer be anything but a magnificent temple, of which man shall be the eternal priest. all that was true, all that

th; that is to say, according to its degrees of polarization, subtle or fixed. 108 this substance is what hermes trismegistus calls the great "telesma" when it produces splendour, it is called light. it is this substance which god creates before everything else, when he says "let there be light" it is at once substance and movement. it is fluid, and a perpetual vibration. its inherent force which set it is motion is called "magnetism" in the infinite, this unique substance is the ether, or the etheric light. in the stars which it magnetizes, it becomes astral light. in organized beings, light, or magnetic fluid. in man it forms the "astral body" or the "plastic medium" the will of intelligent beings acts directly on this light, and by means of it on all that part of nature which is submitt

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

will made flesh. the luciferian path is indeed based in the shadow. the luciferian is one who begins in darkness, masters the infernal aspects of his/her being and then seeks to illuminate further the light of imagination; the 3 flame of consciousness and isolate being this is known as the black flame. god forms associated with the black flame and self-illumination are lucifer (called azal ucel, set (the egyptian god, lilith (the goddess of the luciferian path, cain (the isolate one, lord of magicians and witches) and ahriman (the dragon of darkness who takes many forms. such god forms span various cultures and ages, but their essence lives in the idea of the sabbat and luciferian witchcraft and sorcery. the initiate begins the path of shadow, from which he or she models from the legend o

will begin to resonate within the sorcerers being, it is more than a symbol, it is a sigil which represents the shadow way and divinity which fell from heaven to taste darkness. the averse pentagram is thus the luciferic star which represents beauty in isolation, power through facing the unknown- symbolically, the averse pentagram represents the essence of the egyptian god of darkness and storms, set. set or set-an (shaitan) is the opposing force of darkness but intelligence and isolate consciousness. to be set-like is to be individual, willdriven and balanced. the center of the averse pentagram is called the eye of set or the eye of satan, the adversary. this symbol also represents the union of the empyrean (in this context that which fell from heaven) and the infernal (earth based. this

s and cloven hooves, the awakened sorcerer. the algol sigil is an 8-pointed chaos star with an averse pentagram in the center. this is explained in the glossary section and beholds a powerful but dangerous magical formula. algol is a mirror which causes madness or wisdom, depending on the force of will of the magickian who stares into it. the sigil of the adversary is an image of the egyptian god set with two heads, as he faces darkness and light. this is a two fold state of the sorcerer who is balanced between darkness and light. he has tasted both ecstasies and has grown in wisdom from that experience. the alphabet of desire 5 sigils around the circle are focused forms of power which may arise in the conscious (by results of the will-desire-belief) by the arcana of the subconscious. the

rd azothoz is a formula used specifically in the golden dawn and is a work combined from the first and final letters of the latin, hebrew and greek alphabet alpha& omega, aleph and tau. this work symbolizes the beginning and the end, the dawn and twilight, thus as azothoz is a reverse partly, signifying the adversary. azothoz is a poetic grimoire which sigillizes in lyric and image the essence of set/shaitan the adversary, lilith and the sorcerous path of luciferian witchcraft. azothoz contains an essay on sethanic witchcraft and the development inspired from various correspondences around azazel, the middle eastern fire djinn who is regarded by practice as the initiatic spirit of sorcery. the adversary in an initiatory context as it pertains to the left hand path, the path of non-union wi

ed from spirit to spirit. the spirit-familiar of austin osman spare, known as the black eagle is presented here as a guide by a sinistral (left way) sigillic formula, including an invocation chant and essay upon the shadow of this vampyric shade. two formulas of the sun and the moon are given, which is a sigillized text of the watchers of the book of enoch. the grimoire ends with an invocation of set the adversary. azothoz is beautifully illustrated by elda isela ford, who captures the pictorial symbolization of the darker aspects of the sorcerous path. azothoz is a grimoire of lyric, that by recitation does the essence make itself known. what is united is the archetypes of old and various cultures, set cain lilith ahriman azazel. the watchers are made flesh in the body of the sorcerer, th

THE MAGICIAN S KABBALAH

in of souls chapter eighteen exercises chapter nineteen the rituals of the sapphire temple appendix one names of the sephiroth appendix two the lesser banishing ritual of the pentagram chapter notes bibliography index chapter one; the tree of sapphires voices of the word, leaves of the light the kabbalah (a hebrew word meaning "handed down, or "oral tradition) is the term used to denote a general set of esoteric or mystical teachings originally held within judaism, but later promulgated to a wider audience in the 12th century onwards through centres of learning such as spain. it consists of a body of teachings and analysis dealing with the nature of the universe, the aspects of divinity, and the method of creation. from this set of teachings is derived the role of man in the revealed schem

ms of correspondence, it is evident that early kabbalists utilised this law in apportioning letters of the hebrew alphabet to certain aspects of god. in a sense, the same unity of things is being demonstrated across sets of objects by the process of digitisation becoming frequent in media communications. thus, a sound can be reduced to a representation of zeros and ones and signalled in any other set of items, such as colour, shapes or even tactile signals. in the future, it may well be possible to transmit beethoven's fifth symphony directly as colours and sensations to a datasuit which the receiver wears and through which the senses are stimulated. the tree as a meta-model (template theory) in many kabbalistic aphorisms, the basic concepts often refer to the tree of life as a metamodel

h. the testing aspect of the tree is revealed increasingly as the individual formulates their own cosmology and philosophy in its terms. analysing correspondences reveals, as does all inner work, other levels of meaning, and these can be in turn tested back against the whole pattern of the tree. the holographic nature of the tree ensures that each idea or belief that one tests against the tree is set against the whole system for proving, not merely one aspect of it. the tree as a fractal system (the orchard) certain mathematical formulae involving complex numbers composed of both real numbers and imaginary numbers (such as i, which is the symbol denoting the square root of -1) can produce graphs such as the mandelbrot set which have recursive properties, that is, they repeat their patterns

athematical formulae involving complex numbers composed of both real numbers and imaginary numbers (such as i, which is the symbol denoting the square root of -1) can produce graphs such as the mandelbrot set which have recursive properties, that is, they repeat their patterns at lower or higher orders of complexity and calculation. thus, when magnifying, mathematically, an area of the mandelbrot set, one can find the same strange shape emerging, and within certain areas of that shape, the shape repeats, and so forth. this discovery reminds us of the kabbalistic doctrine of sephiroth existing within sephiroth. indeed, joseph ibn sayyah went as far as to describe in detail the play of lights within the sephiroth to the fourth degree, as, for example, the "tiferet which is in gedullah which

ity in an hour" such is the promise that the tree of sapphires (another translation of the word sephirah) holds, as each facet of each sapphire reflects eternally upon each other in a labyrinth of light. the tree as an emanative system (the fountain of light) one of the earliest exponents of an emanative system was the neoplatonist plotinus (c.205- 70 ad, for whom reality could be visualised as a set of increasingly fragmented reflections, proceeding from the one (or "the good) to mind, then to soul, and then a fading out into blank matter. his philosophy, as compiled in the "enneads" also contains a doctrine that uses a tripartate division of the worlds, as within kabbalah, and mentioned by some kabbalistic authors as the supernal, moral and physical triangles (note that mathers termed th

THE MARTINIST OPERATIVE GENERAL RITUAL

ther straight or flamboyant. the ornaments on the handle, hilt, or on the pommel, should display either the martinist pantacle, or the symbols of the temple of solomon (the so-called "masonic type" ornaments. it is preferable that the handle itself be inlaid with wood or horn, or if it is entirely made of metal- that it be covered with an isolating binding of wool or silk braid. the altar will be set up on a wooden table facing the true orient. it will be covered with the operational cloth with its pantacle properly oriented. the censer will be placed on the altar to the right of the pantacle ie: to the left of the operator, and the poniard, pointing towards the orient, to the right of the operator ie: on the left side of the pantacle; in the centre of the pentacle- the central luminary. t

tly cupped facing the sky with his elbows pressed against the body. he will read from the ritual placed in front of him. he may hold the ritual in his right hand and the candlestick with the ordinary candle in his left hand, if the space is restricted. 8. the luminary: all profane light, particularly electric lamps, must be extinguished beforehand. there must be no more than the two luminaries as set in the ritual: the 'central' and the 'ordinary, as there is an occult law which stipulates that a third 'light' is brought about whenever two lights are already present. 9. generalities: the operator should keep his alb and cordelier in an absolute state of cleanliness and they must not be kept with any dirty linen except for washing. all ritualistic accessories should be kept under lock and k

humanity, it is advantageous to operate choosing a monthly cycle which would reverberate, in the invisible, this solemn commemoration by a sort of a psychic and spiritual echo. this is the reason why the monthly periods for this general operation have been fixed for the sunday following each full moon (easter takes place on sunday following the full moon of the vernal equinoxes) the hour has been set: from 11 p.m. until midnight, standard time. this time has been chosen because the traffic and outside noise level starts then to subside. local time should be taken into account as it is often advanced from the standard time. in such cases the time for the operation should be properly compensated. 11. the sacramentary and the ritual: the orisons and prayers of consecration are traditional for

THE MIDDLE PILLAR

qabalah. about h s time, regardie enrolled in an art school in philadelphia. on march 18, 1926 regardie discovered a newly published which captivated h s curiosity. the book was part one of book four aleister crowley. regardie wrote to crowley in paris and eventually received a reply to his inquiry, suggesting that he contact crowley's agent, karl germer, in new york. from germer, regardie bought set of the equinox, a series of magazines that crowley published 1909 to 1914. this was the beginning of regardie's life-long interest magic and mysticism which changed the course of his whole life, he soon realized that art was not h s calling. in march of 1926 young regardie became a member of the washington college societas rosicmciana in america. a year or so later, crowley offered regardie a

. he was especially drawn to christian science, new thought, and the unity school of christianity, which taught that faith, belief, and the power of positive thinking could cure physical illnesses. he concluded that the healing techniques taught by these different schools had validity, and he explored these ideas in the romance of metaphysics (1946).5 in 1947, regardie relocated to california and set up practice as a chiropractor and a reichian therapist. he also taught psychiatry at the los angeles college of chiropractic. during this time, he contributed articles to various psychology magazines, including the american journal of psychotherapy and psychiatric quarterly. throughout the 1950s regardie distanced himself from occultists and concentrated on establishing h s practice, which bro

and the ability to breathe properly, these are but a few of the benefits to be derived from persistent application to the basic practices herein discussed. various symbolisms are employed in those phases which deal with adoration, but the choice of symbols is actually unimportant. once it is realized that basically all religions are one and all prophets are true, it is quite logical to borrow any set of symbols from one religion for a certain purpose, and another set from a second religion for a different purpose. nor will the practices be of passing value. on the contrary, the set of adorations the student will learn from ths book are to be integrated for all time into the daily pattern of living. next in importance is the acluevement of a heightened sense of self-awareness. all other exe

dom and understanding, we swing during the seventy year span of our lives between self-esteem and self-disgust, from an exaggerated estimation of our fellows to their utter and the two pillars of the temple 9 final condemnation. age, it is true, does bring moderation and temperance with it. but were ths more balanced attitude towards life cultivated, taught or adopted earlier or before middle age set in, how much more efficient could we not be, and what could we not acheve? the techque under consideration consists primarily in the conscious reconciliation of opposing forces. it is this which has been called the development of the golden flower.10 before proceeding further, it is a very interesting piece of speculation to consider the trinities of various religions. most of them resolve the

are worth anyt h g, but that raising them up to the surface releases a great deal of tension associated with early experiences. there is often a tying up of nervous energy in childhood experiences, in trivial events which are allowed to be forgotten and to sink into unconsciousness. but ths forgetfulness does not overcome the shock of nervous exhaustion connected with them. on the contrary, they set up what are called resistances-resistances to the flow of life and vitality from the primitive and vital layers of the unconscious level "what matters" remarks georg groddeck20 the brilliant german physician-psychologist "is not to make conscious anything at all of the unconscious, but to relieve what is imprisoned, and in so doing it is by no means rare for the repressed material to sink into

THE MOTHMAN PROPHECIES

dallas evening news. from time to tune, aurora was visited by self-styled investigators who sifted the dirt on the old proctor farm and marched through the cemetery reading tombstones, always without finding anything. the story was revived in 1972, and in 1973 a man identifying himself as frank n. kelley of corpus christi arrived in aurora. he said he was a treasure hunter of long experience. he set to work with his metal detectors and instruments and quickly unearthed several fragments of metal near the windmill site. they appeared to be something like the skin of modern aircraft, he announced. he kept some of the pieces and turned the rest over to a reporter named bill case. analysis showed the pieces were 98 percent aluminum. kelley's alleged discovery created a stampede to aurora. ufo

neighbors stopping by to look at the new baby, one of the few joyous occasions that bleak december. when jack brown's noisy white car pulled into the mcdaniel driveway he was welcomed as so many reporters, monster hunters, and ufo researchers had been before him. he 'announced himself as a friend of mary hyre, gray barker, and john keel and entered the house hauling a large tape recorder which he set up on a kitchen table. it became immediately obvious that he was unfamiliar with the machine and didn't know how to thread or operate it. the mcdaniel family was used to reporters and tape recorders, and answering the same tiresome questions. but brown's questions were not just tiresome. they were vague, detached, and unintelligent. he obviously knew nothing whatsoever about the complex subjec

d it became clear that this was a flash caused by snapping power cables strung along the bridge. jack brown was never seen again. he did not turn up in other ufo flap areas. he just got into his white car and rattled off into the night, joining all the other smiths, joneses, kelleys, and frenches who seem to serve no purpose except to excite the latent paranoia of the ufo enthusiasts and keep one set of myths alive. ix. in room 4c922 of the pentagon building in 1966 there was an l-shaped cubicle occupying about fifty square feet of area. a gray-haired, grim-visaged lieutenant colonel named maston m. jacks held forth there, sitting behind a cluttered desk and jangling phones. his job in those days was to handle reporters inquiring about the ufo situation. his opening line was a show-stopper

ove bis car. it was, he said, a huge bird the size of a small airplane. it flapped its wings and soared away. there are shaggy bird stories by the pound. a businessman in arlington, virginia, wrote to me recently, describing an experience he and three friends had in the winter of 1968-69. they were at a farm near haymarket when they heard a strange rushing sound near a small lake. intrigued, they set out with flashlights and a couple of dogs to investigate. suddenly the dogs howled, turned tail, and ran. there, standing by a tree was a huge dark shadow between eight and twelve feet tall. the quartet scurried back to their car, turned on their lights, and swung toward the shadow "all we saw" he reported "was this huge thing with large red-orange eyeballs and winglike arms. we couldn't get o

he diehard fanatics who dominated sauceriana during the early years were a humorless lot and gray's mischievous wit baffled and enraged them. at times it baffled me, too. this towering bear of a man was very hard to "read" but his investigations were always thorough and uncompromising. now he was sitting in the home of newell partridge near salem, west virginia, talking about an errant television set and a missing dog. on the evening of november 14 1966, bandit, a big, muscular german shepherd, had dashed into the darkness and vanished "it was about 10:30 that night, and suddenly the tv blanked out" partridge said "a real fine herringbone pat-ten appeared on the tube, and at the same time the set started a loud whining noise, winding up to a high pitch, peaking and breaking off, as if you

THE NECRONOMICON SIMON VERSION

carvings and statues. the purpose of this iconography was to ward off the spiritual- and psychic- circumstances which would precipitate a plague, or some other evil "evil to destroy evil" although the ancient people of the world were conscious of an entity we might call the :author of all evil, the devil or satan, as evident in the sumerian creation epic and the rumoured existences of the cult of set of the egyptians, the more pressing concern was usually the exorcism of tiamat, she exists, somehow, just as the abyss exists and is perhaps indispensable to human life if we think of her as typifying the female quality of energy. although marduk was responsible for halving the monster from the sea, the sumerian tradition has it that the monster is not dead, but dreaming, asleep below the surf

is most commonly known in the european texts which treat of sumeriology. in the greek alphabet, ea would appear as ha. q.e.d: aum.ha betrays the essential sumerian character of that book. after the initial testimony, we come to the chapter entitles "of the zonei and their attributes, zonei is, of course a greek word and refers to the planetary, or heavenly bodies; for they are "zoned, i.e, having set courses and spheres. they are also known as such in the chaldean oracles. the 'spirits' or bodies that exist beyond the zonei are called the azonei, meaning "un-zoned. whether this refers to the so-called "fixed" stars (having no sphere ascertainable to the early astronomers) or the comets, is unknown to the editor. whatever the case may be, the zonei seem to include the seven philosophical pl

grimoire. persons of unstable mental condition, or unstable emotional condition, should not be allowed, under any circumstances, to observe one of these rituals in progress. that would be criminal, and perhaps in suicidal. one of our colleagues was fearfully attacked by his dog directly following a fairly simple and uncomplicated formula from this book. this is definitely not a gilbert chemistry set. the method of the necronomicon concerns deep, primeval forces that seem to preexist the normal archetypal images of the tarot trumps and the golden dawn telesmatic figures. these are forces that developed outside the judeo-christian mainstream, and were worshipped and summoned long before the creation of the qabala as we know it today. hence, the ineffectiveness of the golden dawn banishing p

be summoned, when used with the proper words and shapes. it has a name, and is called agga. the third sign is the sigil of the watcher. it is called bandar. the watcher is a race sent by the elder ones. it keeps vigil while one sleeps, provided the appropriate ritual and sacrifice has been performed: else, if called, it will turn upon you. these seals, to be effective, must be graven on stone and set in the ground. or, set upon the altar of offerings. or, carried to the rock of invocations. or, engraved on the metal of one's god or goddess, and hung about the neck, but hidden from the view of the profane. of the three, the arra and the agga may be used separately, that is to say, singly and alone. the bandar, however, must never be used alone, but with one or both of the others, for the wa

formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not perish as did the priest, abdul ben-martu, in jerusalem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the moon, and the moon no longer has power over me. the lines of my life have been oblitered by my wanderings in the waste, over the letters writ in the heavens by the gods. and even now i can hear the wolves howling in the mountains as they did that fateful night, and they are calling my name, and the names of others. i fear for my flesh, but i fear for my spirit more. remember, alway

THE PATH OF KABBALAH

state of constant lack, which will produce the need for inner improvement. for instance: if baal hasulam had any money left in his pocket at the end of the day, he would give it to others in order to get up the next day completely broke. even at the immense height of his degree, the additional lack helped him advance. we do not understand how these things work in high degrees. we should at least set a framework in our own degree, so that the limitations will promote us to spiritual advancement. each new degree is built on the ruins of its former and the construction of the new; this is how it always works. there is nothing missing in spirituality. when something leaves me, it still remains although it is no longer present in my current feeling. it is called there is no absence in spiritua

limbs another degree and so on. all the degrees are levels of equivalence with the creator. the world of ein sof is a complete equivalence of form with the creator. our world is the complete opposite of the creator. the degrees between our world and the world of ein sof are measurements of equivalence of man with the creator, phases of closeness to the creator. 26 of 273 the goal that the creator set for us is that while being in this world, we will work on ourselves and gradually correct our inner properties, so that while being in a worldly body, we will be in the world of ein sof in our inner soul, our inner properties. this means that we must resemble the creator while living in this world. as long as we do not accomplish that, we will keep returning until we succeed. we will be pushed

he right and left lines. for example: in the degrees of pharaoh, moses, israel, and a gentile, there is both a feminine and a masculine part. but each name can only be attained once and in a certain degree. man and woman are a union of between zeir anpin and malchut of the world of atzilut. its essence and degree create different names and a higher spiritual degree. the male and female states are set in each of the 125 degrees. if that is the case, then how should men and women behave in this world? each according to the possibilities that he/she has been given within a specific gender. though we are egoistic and seek nothing but our personal profit, we must be grateful for the creator for having allowed us to see ourselves as we really are, as unpleasant as it is. it is easier for a woman

es to receive (ahp awzen, hotem, peh. that is why it is said that israel, meaning ge will be a minority. when the rest of the nations are corrected, the light of hochma will appear in each and every soul, as well as in the collective vessel of mankind. the nations of the world subconsciously feel their dependency on israel. they are given that feeling by the creator so as to press on the jews and set them in motion toward correction. it is difficult for us to imagine what this means in spirituality, when one has to stand and wait for another, to be completely dependent on another for one s own correction. the state of israel is a gift from the creator, and has a right to exist only to the extent that it gives altruism the right to exist, which is the idea of nearing the creator that is spr

atastrophe suddenly happens. who do we blame? who can we be angry with? when a child breaks something we can punish him, we can hit him, but we will be doing so from within our animate understanding of reward and punishment. by that we teach the child our own understanding and approach. that is how it used to be in russia. if i did not accept communism, they could punish me and even kill me. they set their own rules and their own justice, meaning their own understanding of good and evil. in fact, there must be an honest and objective system of reward and punishment, but not one that favours the initiators of the system, but the well being of those who keep it. it is impossible to provide an accurate and concise explanation of the concepts of reward and punishment. if the system is correct

THE ROSICRUCIAN MANIFESTOS

inds, and minds and intents of men, all sorts and natures of plants, vertues of roots, and others, was not unknown to him. now i do not think that there can be found any one who would not wish and desire with all his heart to be a partaker of this noble treasure; but seeing the same felicity can happen to none, except god himself give wisdom, and send his holy spirit from above, we have therefore set forth in print this little treatise, to wit, famam& confessionem, of the laudable fraternity of the rosie cross, to be read by every one, because in them is clearly shewn and discovered, what concerning it the world hath to expect. although these things may seem somewhat strange, and many may esteem it to be but a philosophical shew, and no true history, which is published and spoken of the fr

e 9 publickly by these presents to the honour of god, that what secret soever we have learned out of the book m (although before our eyes we behold the image and pattern of all the world) yet are there not shewn unto us our misfortunes, nor hour of death, the which only is known to god himself, who thereby would have us keep in a continual readiness; but hereof more in our confession, where we do set down 37 reasons wherefore we now do make known our fraternity, and proffer such high mysteries freely, and without constraint and reward: also we do promise more gold then both the indies bring to the king of spain; for europe is with child and will bring forth a strong child, who shall stand in need of a great godfathers gift. after the death of j.o. brother r.c. rested not, but as soon as he

econd row have been of the like wisdom as the first, and if they were admitted to all things. it shall be declared hereafter to the gentle reader, not onely what we have heard of the burial of r.c. but also made manifest publickly by the foresight, sufferance and commandement of god, whom we most faithfully obey, that if we shall be answered discreetly and christian-like, we will not be afraid to set forth publickly in print, our names, and sirnames, our meetings, or any thing else that may be required at our hands. now the true and fundamental relation of the finding out of the high illuminated man of god, fra: c.r.c. is this; after that a. in gallia narbonensi was deceased, then suceeded in his place, our loving brother n.n. this man after he had repaired unto us to take the solemn oath

ll understand no more of it at this time, but that it was divided according to the seven sides in the triangle, which was in the bright center; but what therein is contained, you shall god willing (that are desirous of our society) behold the same with your own eys; but every side or wall is parted into ten squares, every one with their several figures and sentences, as they are truly shewed, and set forth concentratum here in our book. the bottom again is parted in the triangle, but because therein is discribed the power and rule of the inferior governors, we leave to manifest the same, for fear of the abuse by the evil and ungodly world. but those that are provided and stored with the heavenly antidote, they do without fear or hurt, tread on, and bruise the head of the old and evil serpe

known, and praised among very old folks; so might perhaps our gaza be enlarged, or at least be better cleared. concerning minitum mundum, we found it kept in another little altar, truly more finer than can be imagined by any understanding man; but we will leave him undescribed, untill we shal truly be answered upon this our true hearted famam; and so we have covered it again with the plates, and set the altar thereon, shut the door, and made it sure, with all our seals; besides by instruction and command of our rota, there are come to sight some books, among which is contained m (which were made in stead of household care by the praise-worthy m.p) finally we departed the one from the other, and left the natural heirs in possession of our jewels. and so we do expect the answer and judgment

THE SHADOWED ONES

m the void of chaos and created a form of order. that order is always torn asunder by the chaos willed of azazel, just as fire consumes to create anew. azazel tests and confronts, yet strengthens and blesses that which withstands or falls in honesty. this is the essence of the adversary who is two who may be sought by light or shadow. azazel may be known in various forms as shaitan the adversary, set, ahriman a shadow form of this fallen angel, lucifer and azal ucel. seek the daemon by invocation and instinct, seek his essence by the will itself. belial a watcher who fell with azazel, who was given lordship of the gates of the hidden place, called hades or hell by some. in this inferno and darkened place does the spirit test itself, and is either illuminated and empowered by fire or consum

rt by casting you body into the embrace of the sun. gadreel brings unto mankind the use of war instruments, how to destroy utterly ones enemy and the strategies of battle both old and new. his way is that of the spear, and blade and the honor of battle. know then that gadreel not only resides in physical war, but that of mental war. he is truly a spirit of azazel, who in ancient lands is known as set-an. gadreel brings initiation of battle that awakens the character and strengths of he who invokes him. guidance is a passion of gadreel who shall bring to you the knowledge of overcoming strife no matter what it may be. 4 akibeel stands at the threshold of inner wisdom of the self; through the abyss which holds the knowledge of our creation and our linage. he may show you by dream and vision

ke to a new way that of the consciousness. enshrine the possibility, not the moment in question. by motion can you bring order to a chaos of self; then invoke chaos to initiate further order. see through my own eyes, i am many things and many forms. anything is within possibility to an opened and determined mind. even as the flesh fades into the gray lands of death does initiation begin. the mind set free from the limitations of the physical body, which flies forth from the skull temple of man can then we understand that all of us are within the possibility of power. my gift is to bring you to a life not comprehended previously, one which demands the attention and challenge of self-excellence. the children of this adam know not those things which are determined, wherefore they oft-times fa

THE SIGIL OF ADVERSARY

y guild of the order of phosphorus and the luciferian path. mr. ford is the author of numerous grimoires and works on the draconian shadow path such as yatuk dinoih, azothoz, nox umbra, book of cain and many others. michael ford is also the founding musician of psychonaut 75. www.psychonaut75.com succubus publishing http//algol.chaosmagic.uta description and purpose of the sigil of the adversary, set-heh by akhtya seker arimanius iv, botd/toph sigil illustrated by soror azhdeha iii, botd/toph the twelfth is when the demon of the noon tide sun comes forth from the desert, shaitan. this sigil is the empowerment of the fiery will and that of the other demon of the noon hour, keteb. used in daylight initiation rites focusing towards the eye of set-heh, the fire of iblis, shaitan. the sigil may

he noon day when the sun is highest. it may be used to empower the body of which you dwell, to illuminate the ba and ka of the sorcerer, or to send forth desires of manifestation in the heat of the day. cursing is one possibility of this spell, and the name is sabaoth, the lord of the earth. the eleventh is hemhem, the roarer, a serpent with the face of a cat. this devil is one of apep, a form of set. hemhem is used to invoke storms in the self to crush and devour weakness. the tenth is the serpent of apep, who has the face of a white cat. this daemon may be used to ascend up in night, to visualize and send forth the spells of your desire. cursing or blessing, all of which shall become in your will. nine as the number of the trapezoid, the ensorcelment of the eye of the setanist and the ab

night, to visualize and send forth the spells of your desire. cursing or blessing, all of which shall become in your will. nine as the number of the trapezoid, the ensorcelment of the eye of the setanist and the ability to sway the minds of men and women to your cause. be careful in the use of this sigil, as it may invoke compassion or complete destruction. this is pakerbeth, the black shadow of set-heh, invoked within the body of the sorcerer. the eighth is pesh-khent, the birthing knife and cutter of weakness, a weapon held by set. this sigil may be inscribed on a parchment or the handle of a weapon, use as a ritual instrument to begin a process of developing from a weakness of character. the seventh is erbeth, a name which can procure love love of another or self love. use while envisi

e as a ritual instrument to begin a process of developing from a weakness of character. the seventh is erbeth, a name which can procure love love of another or self love. use while envisioning the object of your desire chant a mantra form of erbeth while doing so while facing a mirror. the sixth is the god of the night sun, seker (he who is shut in, a god of darkness who has a close connection to set in his beginning. use this sigil to invoke the power of death and to isolate the psyche, emerge and begin transforming in the midnight sun of the adversary. the fifth is lerthex, a name of typhon the serpent. this is the body and mind of the magician as he spirals his or her spells as a dragon. use lerthex to visualize a goal and then recite the name as a mantra to manifest the desire. may be

uccubi with your chosen .the third of the devourer, amam. use this sigil to encircle 9 times around the name of your enemy, to bring the serpent-devils of seba to bring storms against them. burn the sigil in the fire of the noon tide sun while invoking keteb of the twelfth. the second sigil of the adversary, being hau-hra, the backward face. this is one name of apep, the crocodile-demon shadow of set-heh, that which devours and causes destruction. the purpose of the setanic magician is to master apep within the self and master this demon by the will through the seba, the lesser devils of set. used for controlling the shadow familiars of seba into a form of organization. the first sigil of set-an, being of kolchoi tontonon, a name considered secret of set. by the first shall the ladder of d

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

at hideth. pan! your loves shall lap up slaughter, and dabbled with roses of blood each desperate darling daughter shall swim in the fervid flood. i bring ye laughter and tears, the kisses that foam and bleed, the joys of a million years, the flowers that bear no seed. my life is bitter and sterile, its flame is a wandering star. ye shall pass in pleasure and peril across the mystical bar that is set for wrath and weeping against the children of earth; but ye in singing and sleeping shall pass in measure and mirth! i lift my wand and wave you through hill to hill of delight; my rosy rivers lave you in innermost lustral light. i lead you, lord of the maze, in the darkness free of the sun; in spite of the spite that is day fs, we are wed, we are wild, we are one *orpheus, vol. iii, p. 207. i

ere find. no poems are of any great length, no poems here contain a labour on the part of the reader to attain the end* though in some places the labours of hercules seem insignificant compared with the labours of mental unknotting, but even in such places (where the sense becomes tangled in the reader fs mind) f he loses none of the beauty of rime and rhythm, he never becomes bored, never weary. set in the pure gold of verse and line, lie lyrics of surpassing beauty: tannhauser (the longest of the poems) would be a magnificent contemplation even if we cut from it its sparkling songs, but with them it becomes superb, neither are there too many; the queen of our poet fs ideals is no gilded prostitute, no theodora hung with a myriad flashing jewels, but rather some chaste priestess carrying

vernment of this nation cannot stomach them thus, and seizes, expels, and burns; but if these horrid sores of the human soul are cut out and plastered on the pages of the fickle fiction of the day, then are they passed in seductive covers as proper nourishment for the nation; and devoured with relish and avidity. one minute, impatient reader, for i hear you mutter: gare not these very aberrations set forth with no mean lustre on the pages of the works of aleister crowley? h listen. have any of crowley fs works been printed pueris virginibusque? are they intended for the gaping public? are they devoured by mental babes and sucklings, or worse, forcibly crammed down their throats in simple or other forms? i think not. to some it may seem curious that these poems are published by a society ca

g: we weep them as they slip away; we gaze back on the likeness of the former days. the hair we fondle and the lips we kiss. roses grow yellow and no purple stays. why not with time? to-morrow we may see the circle ended. if to-morrow be. and gaze on chaos, and a week bring back adam and eve beneath the apple tree. join fst thou thy feeble hands in foolish prayer to him thy brain hath moulded and set there in thy brain fs heaven? such a god replies as thy fears move, so men pray everywhere. god did first work in earth when womankind he chipped from adam fs rib. a thankless task i wot his wisdom has long since repined. when i am dead remember me for this that i bade workers work, and lovers kiss; laughed with the stoic at the dream of pain, and preached with jesus the evangel.bliss *mysteri

lasped it. its glittering eyes of amethyst fascinate him. geven so, h the goddess cried, gi will bind on thy arm the serpent bride freed from her fate, and promise by this kiss the warmer kisses of thy archais. h *the tale of archais, vol. i, pp. 13, 14. the handmaidens of aphrodite gather round them, and their silver voices rise in one of those sweet clear songs, already so familiar to our ears, set like a gem in the gold of the narrative. the following rondel i choose for its simplicity and sweetness: sing, little bird, it is dawn; cry! with the day the woods ring; now in the blush of the morn, sing! love doth enchain me and cling, love, of the breeze that is born, love, with the breeze that takes wing. love that is lighter than scorn, love that is strong as a king, love, through the gat

THE TAROT OF C C ZAIN

f light tarot, this tarot pattern was developed by an american occultist and astrologer, elbert benjamine (aka c.c. zain, 1881--1951, the founder of the church of light. decker and dummett in a history of the occult tarot report that zain's lessons 22 through 33, forming a study course on the tarot, were originally issued in 1918 (as separate papers. on this early stage the church of light used a set of black and white tarot cards, where the majors and courts were taken from the saint-germain illustrations while the minors were original images. i would suggest calling this design brotherhood of light (bol) i. in 1927, still according to decker and dummett, c.c. zain published his tarot lessons 22-33 as a book, sacred tarot- obviously illustrated with bol i cards. in the early 1930s in the

rot cards, where the majors and courts were taken from the saint-germain illustrations while the minors were original images. i would suggest calling this design brotherhood of light (bol) i. in 1927, still according to decker and dummett, c.c. zain published his tarot lessons 22-33 as a book, sacred tarot- obviously illustrated with bol i cards. in the early 1930s in the church's quarterly a new set of tarot images was published, where the majors and courts were redrawn under zain's direction by gloria beresford. the courts still followed the saint- germain/wegener tradition, though in some instances (as in arcanum ix) the whole figures or important details changed notablly. this is what can be named bol ii design. in 1936 sacred tarot book was reissued, including now one extra chapter (l

THE WITCH CULT OF ZOS VEL THANATOS

ful young woman, which brought forth a significant sexual intensity which would later aid in the influence of his magickial awakenings. it was though this that mrs. paterson passed on the "power" and allowed aos to become properly initiated into the magickial current which would drive him the rest of his earthly life. austin's first publication "earth inferno" was privately published in 1905 and "set in stone" what was to be his path. the images of sexuality, the macabre and of death provided an intense aura of mystery and sensuality. spare had expanded more into the inspired and powerful web of interlocking his art with magick, and how so were both intertwined! around the year 1906, aos had begun signing his paintings and drawings in what was to become a sigil, which is described as a "re

ed on before sleeping and held a kind of gateway to my early experiences with the sabbat. here we find the flesh of the witches in the astral plane, mature and well worn. the falling flesh is all ecstasy- that by casting the circle and going forth into the sabbat of spirit can we then begin to learn of ourselves and the very potential we hold. the four flying witches is a gateway of lust and deep set desire; this would belong to the instance of the celestial or luciferian sabbat; the spirit does not regress to therion form, rather remains and seeks the element air to guide inspiration. this is the aethyr of the liberated spirit, the luciferic guide to the emerald crown of the lion serpent. when thy seed spills, invigorate it in the name of the moon and the sun. when one goes forth to the s

THE ABYSS AND TABAET

with this fact in mind, luciferian witchcraft gathers together in one huge compendium many of the shocking rituals and bizarre initiation rites of black magick that have established ford as the most cutting-edge exponent of the left hand path tradition in america today. the book begins with a lengthy and highly scholarly exposition of the place of the draconic adversary within historical magick. set typhon, the egyptian god of darkness, ahriman, the persian devil and his whore of darkness, the adversary and the bride of the devil, cain the son, the gnostic yaldabaoth "child of chaos, the path of the crooked serpent- leviathan and beelzebub and tiamat, pazuzu, and moloch are only some of the topics and figures covered. the second part of the book, the grimoires of luciferian witchcraft, in

fore, it is the willingness and creativity of ford to look beyond worn-out christian- and hebrew-based demonology in search of black magick inspiration that marks his work as unique. here, forbidden heresies of millenia-old zoroastrian thought reveal their diabolic secrets to the sorceror. finally, the last part of the tome has chapters on sethanic and angelic magick, in which the primal force of set typhon and the infamous watchers of the book of enoch are invoked for cosmic diabolism, and several new and strange sex magick rites of the left hand path are revealed. this totally unique, enormous tome, available now! liber hvhi magick of the adversary michael w. ford isbn: 1411660862 order from: http//www.lulu.com/content/188673 http//www.amazon.com http//www.borders.com liber hvhi, the awa

THE BOOK OF GATES

st volume. title page note contents the short form of the book of am-tuat the first hour the second hour the third hour the fourth hour the fifth hour the sixth hour the seventh hour the eighth hour the ninth hour the tenth hour the eleventh hour the twelfth hour the book of gates chapter i. the alabaster sarcophagus of seti i. chapter ii. the ante-chamber of the tuat chapter iii. the gate of saa-set: the second division of the tuat. chapter iv. the gate of aqebi. the third division of the tuat. chapter v. the gate of tchetbi. the fourth division of the tuat chapter vi. the gate of teka-hra. the fifth division of the tuat chapter vii. the judgment hall of osiris. the sixth division of the tuat. chapter viii. the gate of set-em-maat-f. the sixth division of the tuat--continued. chapter ix

sion of the tuat. chapter v. the gate of tchetbi. the fourth division of the tuat chapter vi. the gate of teka-hra. the fifth division of the tuat chapter vii. the judgment hall of osiris. the sixth division of the tuat. chapter viii. the gate of set-em-maat-f. the sixth division of the tuat--continued. chapter ix. the gate of akha-en-maat. the seventh division of the tuat. chapter x. the gate of set-hra. the eighth division of the tuat. chapter xi. the gate of ab-ta. the ninth division of the tuat. chapter xii. the gate of sethu. the tenth division of the tuat. chapter xiii. the gate of am-netu-f. the eleventh division of the tuat. chapter xiv. the gate of sebi and reri. the twelfth division of the tuat sacred texts egypt ehh index index previous next note this volume is the second of a s

hich are in the land of seker, the god who is upon his sand, shall be in the condition of him that eateth the bread-cakes which are [made] for the mouth of the living gods in the temple of tem. whosoever knoweth this shall be in the condition of him that is maat on the ways, and he shall journey p. 14 over the roads of re-sethau, and he shall see the representations of the ammehet. urt-em-sekhemu-set is the name of the hour of the night which guideth this great god. next: the fifth hour sacred texts egypt ehh index index previous next p. 16 the fifth hour. this great god is towed along over the ways of maat of the tuat through the upper half of this secret circle of the god seker, who is upon his sand, and he neither looketh upon nor gazeth at the secret figure of the earth which containet

the eighth hour sacred texts egypt ehh index index previous next p. 30 the eighth hour. when the majesty of this great god hath taken up his position in the secret circles of those who are in their sand, he sendeth forth words to them from out of his boat, and the gods tow along him that is in the holy embrace) of the serpent mehen. aha-an-urt-f is the name of the gate of this city. tebat-neteru-set is the name of this city. as for the secret circle of amentet, this great god maketh his way over it in his boat, by means of the towing of the gods who are in the tuat. whosoever shall make [a copy of] these things according to the similitude which is in writing on the north [wall] of the hidden palace in the tuat, and whosoever shall know them by their names, shall be in the condition of one

s which formed the prenomen of the king for whom the sarcophagus was made were to be read "oimenepthah" a result which he obtained by assigning the phonetic value of o to the hieroglyphic sign for osiris. the prenomen is sometimes written, or, and, and is to be read either seti-men-en ptah, or seti-men-en-ptah. mr. sharpe did not, apparently, realize that both the signs and p. 47 were to be read "set" and he gave to the first the phonetic value of a and to the second the value of o; he next identified "aimenepthah" or "oimenepthah" with the amenophath of manetho, and the chomaepthah of eratosthenes, saying "hence arises the support to our reading his name (i.e, the king's) oimenepthah" passing over mr. sharpe's further remarks, which assert that the sarcophagus was made in the year b.c. 11

THE GOD SET

evil: it is with him that the realm of evil is most comprehensive. the basest (most dis- honourable) man will see the realm of evil that is, of that which is forbidden and hostile to him- everywhere "the most powerful man, the creator, would have to be the most evil, in as much as he carries his ideal against the ideals of other men and remakes them in his own image- order of nine angleerthe god set by setnakt the best english study of set is te velde's seth: god ofconfusion brill 1977. if this particular text is unavailable through your library, i recommend a a short cheap and very reliable book by george hart: a dictionary of egyptian gods and goddesses, routledge& kegan paul, 1986. this very ambiguous god was alternately deified and demonized depending on the cultural/political current

ofconfusion brill 1977. if this particular text is unavailable through your library, i recommend a a short cheap and very reliable book by george hart: a dictionary of egyptian gods and goddesses, routledge& kegan paul, 1986. this very ambiguous god was alternately deified and demonized depending on the cultural/political currents running through egypt. allow me to present here a brief history of set. predynastically: set was an important deity appearing in the art of the hamitic peoples living in the ombos and naquada regions. interestingly, his was the only god- figure not composed of parts from recognizable earth animals (the hamitic speakers donated most of the terms to religious philosophy to the egyptian langauge that seperate it from other semitic languages including ba, ka, neter

the terms to religious philosophy to the egyptian langauge that seperate it from other semitic languages including ba, ka, neter, etc. if somebody really wants to find the roots of the egyptian religion, they should go up the nile and do some serious anthropology among hamitic speaking native cultures- the roots of the nile may hold keys to egyptian thought that mute stones do not. archaic egypt: set generally occupies a secondary role to his enemy horus, champion of the people of the north (except in the 2nd dynasty when one pharaoh took a "set" name rather than a horus name) set is intimately connected with teaching astronomy,the methods of agriculture, medicine, and above all magic. he is said to have opened the mouth of the other gods, and is the patron of the sem ritual. his cult titl

the people of the north (except in the 2nd dynasty when one pharaoh took a "set" name rather than a horus name) set is intimately connected with teaching astronomy,the methods of agriculture, medicine, and above all magic. he is said to have opened the mouth of the other gods, and is the patron of the sem ritual. his cult titles include "great of magic" and "eternal. there is indeed evidence that set is set apart from other gods to die (bonnet's commentaries on the pyramid texts. the astronomical cult, which placed the afterlife in the region of the northern heavens- particularly in and around the constellation of the great bear was replaced in the fourth dynasty by a growing sun cult centering on re and horus. the great stellar monument that imhotep designed were replaced by the solar pyr

ing sun cult centering on re and horus. the great stellar monument that imhotep designed were replaced by the solar pyramids of the fourth and fifth dynasty's (notably cheops took no chances in the great pyramid's design- although outwardly a solar monument he had a hole bored through the stones aligned with the position of alpha draconis (a star in the great bear called thuban "the subtle one" a set cult title) just in case that was where his ka was heading. during the next few dynasties (4- 17, set is generally ignored. his functions are absorbed into other gods. thoth picks up the attributes of magic, osiris picks up the attributes of mysterious time djet as opposed to exoteric time neheh. set keeps his attributes a storm and stellar god, and gradually comes to be associated with all ni

THE SECRET RITUALS OF THE OTO

he has attained the freedom of the city of athens, the ally of mitylene. saladin: why does he travel in the land of egypt? black guard: he says that he is travelling to heliopolis, the city of the sun. saladin: are his intentions friendly? black guard: he desires peace, and seeks wisdom. saladin: then let him confirm his aspirations with an oath sir, if your intentions be honourable, you will be set at liberty, and received with true hospitality in the camp of friends. repeat your name at length and say after me: i. being an helpless prisoner in your power, hereby declare that i am a native of corinth, a freeman of the city of athens, the ally of mitylene, and that i am travelling peacable to heliopolis, the city of the sun, in search of light and truth, of wisdom and of peace. humbly, ye

through which you have just passed, is in every essential the lesser or infernal rite of the slain god, whose name is john, or some sound similar, as jonah, dionysus, janus, dianus, nu, anu, oannes, on, noah, and many others. this god of water is of the north, because the sun touches his northern limit as he enters the watery sign cancer, and turns towards the south, represented by the goat-gods, set, had, hades, adad, odin, adonis, adonii, atys, etc, who are of the earthly sign capricornus, the southern limit of the sun s journey. as the end of summer is in libra, the cardinal sign of air, the gods of water partake also of the airy nature, and similarly, the earthy gods have their natures intermixed with fire, since the end of winter announces the fiery sign of aries, whose mysteries are

bread into the body of christ (as he could theoretically do by virtue of his apostolic power) did, as he thought, defile that body by using it as the object and vehicle of lust. heroic children of liberty, but thrice blind! samsons that perish with the philistines! for if the ecclesiastical theory be true, in fact they do incur damnation, if false, verily they lose their labour. but at least they set up man against the foul demon of the christians, and let this be accounted unto them for righteousness. but see, my brethren perfectly illuminated adepts, how great is their error, that they revolt who should be kings. for it is in truth not the apish antics of the priest that consecrate the bread, but his male power that should make holy all his deeds. consider of this. v of the sabbath of th

his name toum and said. i copulated with my fist, i emitted semen into my shadow, i ejaculated into my own mouth, i sent forth issue as shu, i poured myself out as tefnut. shu and tefnut. brought to me my eye. i wept over them: mankind came into being from the tears which came forth from my eye. shu and tefnut brought forth keb and nut, and keb and nut brought forth osiris and the blind horus and set and isis and nephthys from the belly, one after another, and they brought forth their multitudes upon this earth. and again: i copulated with my fist, my heart came to me into my hand, the semen fell into my mouth. i sent forth issue as shu, i poured myself out as tefnut: from one god i was three gods. thus then did the sun formulate male and female, whose children are earth and heaven, whose

puissant and sovereign commander of the holy order of the temple, grand master of the knights of the holy ghost, greeting and peace in the most sacred and mysterious name of the true and living god most high, and in the word, and in the holy ghost. hearken thou, o most illustrious and illuminated brother unto my word and give ear unto my counsel and reproof! shut it up closely in thine heart, and set a seal upon thy lips! whosoever is worthy to receive it, unto him shalt thou reveal it; and unto the faithful shalt thou make it known. is there one among the very illustrious sir knights that are sovereign grand inspectors general who understandeth my word? is there any within thy consistory that apprehendeth o.t.o? seek then, and see; discover the inmost will of each