Michael Wynn's Occult Reference Library
SEVEN

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archetypal man. tree of life: the tree consists of ten spheres, or sephiroth, through which, according to mystical tradition, the creation of the world came about. the sephiroth are aligned in three columns headed by the supernals (kether, chokmah, binah) and together symbolize the process by which the limitless light (ain soph aur) becomes manifest in the universe. beneath the supernals are the "seven days of creation" chesed, geburah, tiphareth, netzach, hod, yesod, malkuth. taken as a whole, the tree of life is also a symbol of the archetypal man, adam kadmon, and the sephiroth have a role resembling that of the chakras in yoga. the mystical path of self knowledge entails the rediscovery of all the levels of one's being, ranging from malkuth, physical reality, to the infinite source. wi

on to extremes. on the other hand, there are some who feel that even the smallest detail should be written. however, let's take for example that one day you feel a tremendous amount of energy and have an urgent need to commune with the archangels and the elements. for some reason that day, you are inclined to do several repetitive l.b.r.p.'s. so, by the end of the day you have perhaps done six or seven l.b.r.p.'s. let us say that a couple days later, you receive a pay raise, or that you meet someone of the opposite sex that you are attracted to, or something favorable happens in your life. this in itself can be significant. if you repeat this for another six or seven times, chances are you may be experiencing some good effects from doing this particular ritual. this is to say that even rec

truth, and knowledge."say this 3, 7, 9, 13, or 21 times. power numbers.)note: when working alone you may substitute the word "my" for "our" and the word "i" for "we".insert the name of the person(s) in the blank space. if proper nouns are not at your availability, then use words like friend, child, family, etc..step 4 the magical worker(s) closes his/her eyes, looks up into the heavens, and sees seven bright stars. if you can't see them at this point in time, just know they are there.)visualize them joining together into one large bright star. step 5 at this point the magical worker holds arms straight out with palms facing each other, and about six to ten inches apart. create a ball of light between the palms. once the ball of light is as bright as possible, send it up to the large brigh

idate, the lamp of the kerux went before you. what does this lamp signify? 4. the three fold cord bound around your waist during the initiation means what? 5. why is secrecy as to the order, did its members, its teachings important? knowledge lecture one 1. the triplicities of fire are: 2. the triplicities of water are: 3. the triplicities of earth are: 4. the triplicities of air are: 5. name the seven ancient planets. 6. recite the hebrew alphabet in order beginning with aleph. after each letter, give the literal meaning and number. 7. name the three mother letters. 8. what are the two pillars referred to as in highlights of knowledge lecture one with hebrew? 9. the rituals of the dead in the egyptian custom as exemplified in the book of the dead or pert em hru, are a form of ceremonial r

0 0 INITIATION CEREMONY

d remember that every obstacle can at length be conquered by perseverance. hiero: before you can pass on to the next higher grade of this order you will have to make yourself perfect in the following: 1) the names and alchemical symbols of the four elements. 2) the names, astrological symbols and elemental attribution of the twelve signs of the zodiac. 3) the names and astrological symbols of the seven planets, also their houses, exaltation and triplicity in the zodiac. 4) the names, characters and numerical values of the twenty-two letters of the hebrew alphabet. 5) the names and english meanings of the ten qabalistic sephiroth. a mss. lecture on these subjects of study may be obtained on application. when you know these thoroughly you must signify the same by letter to the cancellarius o

1 10 INITIATION CEREMONY

nter the immeasurable region. and tetragrammaton elohim planted a garden eastward in eden, and out of the ground made tetragrammaton elohim to grow every tree that is pleasant to the sight and good for food; the tree of life also, in the midst of the garden, and the tree of knowledge of good and of evil. this is the tree that has two paths, and it is the tenth sephira malkuth, and it has about it seven columns, and the four splendors whirl around it as in the vision of the mercabah of ezekiel; and from gedulah it derives an influx of mercy, and from geburah an influx of severity and the tree of the knowledge of good and of evil shall it be until it is united with the supernals in daath. but the good which is under it is called the archangel metatron, and the evil is called the archangel sa

s, alludes to the 3 decanates, or phases of ten degrees of each sign. on one side of each triangle is the permutation of the divine name yod heh vau heh, which is referred to that particular sign, while in the opposite side of it is the name of one of the 12 tribes which is also attributed to it. now the 22 sounds and letters of the hebrew alphabet are the foundation of all things. three mothers, seven double and twelve singles. the twelve single letters are allotted to the 12 directions in space, and those diverge to infinity, and are in the arms of the eternal. these twelve letters he designed and combined, and fortified with them the twelve celestial constellations of the zodiac. they are over the universe as a king upon his throne, and they are in the revolution of the year as a king t

n of twelve stars. these twelve circles further represent the 12 foundations of the holy city of the apocalypse while in christian symbolism the sun and the twelve signs are referred to christ and his twelve apostles. heg: leads neophyte to hiereus and then returns to his place and is seated. hiereus: leads neophyte to the south, and says: hiereus: on the southern side of the holy place stood the seven branched candlestick, wherein was burned pure olive oil. it is an image of the mystery of the elohim, the seven creative ideas. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram, represent the seven planets and the seven qabalistic palaces of assiah, the material world- which answer to the seven apocalyptic churches which are in asi

rned pure olive oil. it is an image of the mystery of the elohim, the seven creative ideas. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram, represent the seven planets and the seven qabalistic palaces of assiah, the material world- which answer to the seven apocalyptic churches which are in asia or assiah- as these again allude to the seven lamps before the throne on another plane. within each circle is a triangle to represent the three fold creative idea operating in all things. on the right-hand side of each is the hebrew name of the angel who governs the planet; on the left side is the hebrew name of the sphere of the planet itself; while the hebrew letter beneath the base is one of the duplicated letters of the hebrew alpha

throne on another plane. within each circle is a triangle to represent the three fold creative idea operating in all things. on the right-hand side of each is the hebrew name of the angel who governs the planet; on the left side is the hebrew name of the sphere of the planet itself; while the hebrew letter beneath the base is one of the duplicated letters of the hebrew alphabet which refer to the seven planets. the seven double letters of the hebrew alphabet have each two sounds associated with them, one hard, and one soft. they are called double, because each letter represents a contrary or permutation, thus: life and death; peace and war; wisdom and folly; riches and poverty; grace and indignity; fertility and solitude; power and servitude. these seven letters point out 7 localities: zen

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

swine worth 7 schilling pfennig, and as soon as harvest begins, let it into the convent crewyard -where it must be allowed generous fare and free access to the corn; there it is left till the thursday after st. adolf's day, when it is slaughtered and divided, half to the farm-bailiff, half to the parish; on the same day there is also a distribution of bread and cheese to the parish. the price of seven shillings tallies with the seven and a half fi.xed by the lauterb. ordin, and is a high one, far exceeding the ordinary value (conf gijtt. anz. 1827, pp. 336-7; it was an arrangement long continued and often employed in these ordinances, and one well suited to a beast selected for sacrifice. the lauterbach goldferch, like that of vinkbuch, is doled out and consumed at a festive meal; the ass

e educated; we obtain by this alone the solution of a remarkable phenomenon that has never yet been satisfactorily explained: the early diffusion over half europe of the heathen nomenclature of the days of the week. these names are a piece of evidence favourable to german heathenism, and not to be disregarded. the matter seems to me to stand thus^ from egypt, through the alexandrians, the week of seven days (e^so/ia, which in western asia was very ancient, came into vogue among the romans, but the planetary nomenclature of the days of the week apparently not till later. under julius caesar occurs the earliest mention of 'dies saturni' in connection with the jewish sabbath, tibuu. 1, 3, 18. then tjxiov rjfiepa in justin mart, apolog. 1, 67 'epfiov and a^posctr^ rjfiepa in clem. alex, strom

rdagr means bath-day because people bathed at the end of the week. yet even here there may be some connexion; a latin poem of the 9th century on the battle of fontenay (bouquet 7, 301) has the singular verse: salhatum non illud fuit, sed saturni dolium; a devil's bath? conf. ch, xii, saturn [the germ, for carnage is blutbad, blood-bath] even if the germans from the earliest times knew the week of seven days from the four j)hases of the lunar change^ yet the^ this on. sunnudagr is noticea])le, as in other cases sol is used rather than sunna; sunnudagr seems to have been formed by the christian teachers in imitation of the other teutonic languages. the swed. and dan. sondag (instead of soldag) must have been taken bodily from a plattdeutsch form" to the lat. word vix, gen. vicis (chauge, tur

ed to get translated into german ones, as if on purpose to put them within easy reach of the people, had they not already been familiar with them for centuries? again, the high antiquity of these translations is fully established by their exact accordance with the terminology used in the first centuries, as soon as people came to turn german gods into roman. in my opinion, the introduction of the seven days' names by 'in ordine vicis. now whether viko expressed to the goths the alternation of the moon's quarters, we do not know for certain; i incline to believe it, as the ohg. weha, woclia, as. wice, wnce, on. vika, swed. vecka, dan. nge, are all limited to the one meaning of septimana. the very absence of consonant- change points to a high antiquity in the word. it is remarkable that the

ave been borrowed from the norse than from so far back as the gothic. i remark further, that an observance liy the germani of sections of time must be inferred from the mere fact that certi dies were fixed for the sacrifices to mercury, tac. germ. 9^ jos. fuchs, gesch. von i\iainz 2, 27 seq (knpfert 4, no 7) describes a roman round altar, piob. of the 3rd or -ith century, on which are carved the .seven gods of the week (1 saturn, 2 apollo, 3 diana, 4 mars, 5 mercury, u jupiter, 7 venus, and in an 8lh place a genius. 128 gods. amongst us must be placed at latest in the fourth or fiftli century; it may not have taken place simultaneously in all parts of teutondom. our forefathers, caught in a natural delusion, began early to ascribe the origin of the seven days' names to the native gods of t

3 8 INITIATION CEREMONY

fire. the three lower figures represent the hebrew letter shin to which fire is especially referred. the 7 hebrew yods allude to the sephiroth operating in each of the planets and to the schem-hamphorasch. hiero: returns to his place. heg: leads theoricus to west. hiereus: comes forward and explains the two sephirotic tablets. hiereus: the tablet before you represents the 10 sephiroth combined in seven palaces. the first palace contains kether, chokmah and binah, the 2nd chesed, the 3rd geburah, the 4th tiphareth, the 5th netzach, the 6th hod, the 7th yesod and malkuth. this second tablet represents the attribution of the 10 sephiroth to the 4 letters of the holy name. kether as you will observe, is not included therein, but it is symbolized by the uppermost point of yod. it is macroprosop

4 7 INITIATION CEREMONY

existing being under the orb of the sun. it is therefore the reflection of the airy sign of aquarius, the water bearer unto which is attributed the countenance of the man, the adam, the restored world. hiero: heg: pract: move to the west of altar. hiero: before you upon the altar is the 17th key of the tarot, which symbolically resumes these ideas. the large star in the center of the heavens has seven principal and 14 secondary rays, and thus represents the heptad multiplied by the triad which yields 21 the number of the divine name, eheieh which as you already know is attached to kether. in the egyptian sense it is sirius, the dog star of isis sothis; around it are the stars of the seven planets, each with its sevenfold counterchanged operation. the nude female figure with the star of th

malkuth is earth, the receptacle of the other three. on this second tablet is the image of nebuchadnezar, whose head was of gold, the breast and the arms of silver, the belly and thighs of brass, the legs of iron, the feet part of iron and part of clay. in his hands are represented the hot and moist natures. heg: conducts practicus to tablet of yetziratic palaces in the south. heg: these are the seven yetziratic palaces, containing the 10 sephiroth. in each palace are the six letters from the divine name of 42 letters. thus, the name of 42 letters has been taken from the 42 first letters of the history of creation, as far as beth of the word "bohu" by various transmutations which are described at length in the sepher pardes. heg: leads practicus to tablet in north. heg: these are the qlip

icroprosopus, which are chesed, geburah, tiphareth, netzach, hod and yesod. heg: resumes his seat. hiero: moves to west of altar. hiero: this is the symbolic representation of the fall. for the great goddess who in the practicus grade was supporting the columns of the sephiroth in the form of the sign of theoricus being tempted by the tree of knowledge (whose branches indeed, tend upward into the seven lower sephiroth, but also tend downwards into the kingdom of the shells) reached down into the qlippoth, and immediately the columns were unsupported, and the sephirotic system was shattered, and with it fell adam, the microprosopus. then arose the great dragon with 7 heads and 10 horns, and the garden was made desolate, and malkuth was cut off from the upper sephiroth by his intersecting fo

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

thers who share your interests. many witches like myself choose to practise alone, drawing in my family and close friends to celebrate with me on the festival days. most solitary witches initiate themselves, though some traditions, such as the saxon seat wicca founded by raymond buckland in the usa, do admit solitary witches. indeed, solitary practitioners are said by some to have been witches in seven previous lifetimes and to possess within them all they need to know about the craft. truth or myth, no one should underestimate the number of private practitioners who do work alone, some coming together occasionally in small, informal groups. solitary witches can use ceremonial magick very successfully, but many do follow the less formal folk magick, linked to the land and the seasons, that

ot wish to burn completely away. the act of blowing out a candle is itself a magical release of power, for, rather than holding the light in a snuffer, you can send it towards all who need it. this is an excellent way of releasing and directing power at the end of a rite. if you buy candles with two or three wicks, a new one can be lit each day in a three-day ritual. larger candles can have up to seven wicks and if you need a lot of power, you can light all the wicks during a single ritual. candles vary considerably in their burning times- the better-quality ones may state the number of hours, but with practice if you always use the same type of candles, you will be able to assess how long they will last. then you can choose one to match the occasion- either one that will have burned throu

a sachet hung above an infant's bed drives away nightmares, and brings both happiness and intelligence to the very young. a sprig can be exchanged with a friend or lover as a promise of truth at all times. ruled by venus. yarrow yarrow lowers blood pressure, slows the heartbeat, speeds the healing of wounds and reduces fevers. a herb of love, yarrow is said to keep a couple together for at least seven years, and so should be given to newly-weds and used in love charms. married couples keep the herb in a special sachet and replace it just before seven years is over, continuing to do so throughout married life. this can be made into a ceremony of renewal. it also repels hostility and banishes fear. ruled by venus. herbal infusions as well as magical sachets, you can make herbs into infusion

an ancient indian medicine. the ancient egyptians wore amulets of coloured stones: red to treat disease, yellow for happiness and prosperity, and green for fertility. colour healing is not just a fancy: we know for a fact that each beam of coloured light has its own wavelength and is absorbed by the body through the skin and the optic nerves. this triggers complex biochemical changes. each of the seven primary wavelengths or vibrations of light visible to the human eye focuses on different parts of the body, evoking in them both a physiological and psychological response. red has the longest wavelength of visible colour and violet the shortest. the colours that we can see make up only a very small segment of the electromagnetic spectrum and lie between the infra red and ultra violet rays

he powers of the sun and moon, and leave the tools within this circle for the full 48- hour cycle. sprinkle the tools with nine drops of sacred water that was collected under the full moon or rainwater that has not touched the ground, saying a variation of this old magical rhyme whose origins are unknown: one for joy, two for gladness, three and four to banish sadness, five and six do life renew, seven, eight, nine bring power anew. few of these old chants are great poetry, but that was not their purpose- they were created in the days before widespread literacy as a way of remembering magical rituals. if you prefer, you can substitute your own, composed by you or a coven member who may have a gift for such work. the rhymes served like simple mantras to build up power- some people recite th

ABRAMELIN1

the invocant religiously dispose himself for the space of many days to such a mystery, and to conserve himself during the time chaste, abstinent, and to abstract himself as much as he can from all manner of foreign and secular business; likewise he should observe fasting, as much as shall seem convenient to him, and let him daily, between sun rising and setting, being clothed in pure white linen, seven times call upon god, and make a deprecation unto the angels to be called and invocated, according to the rule which we have before taught. now the number of days of fasting and preparation is commonly one month, i.e, the time of a whole lunation. now, in the cabala, we generally prepare ourselves forty days before. now concerning the place, it must be chosen clean, pure, close, quiet, free f

stences, conjure ye to come and be present at this operation; i the servant of god, most humbly entreat ye. amen. after which thou shalt incense it with the incense proper to the planet and the day, and thou shalt replace the book on the aforesaid table, taking heed that the fire of the lamp be kept up continually during the operation, and keeping the curtains closed. repeat the same ceremony for seven days, beginning with saturday, and perfuming the book each day with the incense proper to the planet ruling the day and hour, and taking heed that the lamp shall burn both day and night; after the which thou shalt shut up the book in a small drawer under the table, made expressly for it, until thou shalt have occasion to use it; and every time that thou wishest to use it, clothe thyself with

me to fast for three days, that is to say, the wednesday, thursday, and friday following; contenting myself with only a single repast in the day, wherein was to be neither blood nor dead things;16 also he commanded me to make this commencement with exactness, and not to fail in the least thing, for in order to operate well it is very necessary to begin well, and he instructed me to repeat all the seven17 psalms of david one single time in these three days; and not to do or practise any servile operation. the day being come he set out, and took with him the money which i had given him. i faithfully obeyed him, executing from point to point that which he had ordered me to do. his return was fifteen days later, and being at last arrived he ordered me the day following (which was a tuesday, be

ould they wish to make use of it against thee; and thou shalt be able 0 of abramelin the mage 31 thyself to make excellent use of it against them. this was granted by the lord unto david for his own preservation. for the first point: the day being come when it is necessary to perform the orations, prayers, and convocations of thy guardian angel, thou shalt have a little child69 of the age of six, seven, or eight years at the most, who shall be clothed in white, the which child thou shalt have washed from head to foot, and thou shalt place upon his forehead a veil of white silk very fine and transparent, which covereth the forehead even unto the eyes; and upon the veil it is necessary to write beforehand in gold with a brush a certain sign made and marked in the manner and order as it will

d by ziska in 1420, and a war of fifteen years' duration ensued. in 1431 whilst he was being crowned king of abramelin the mage 35 of italy at milan, his troops experienced such severe defeats that he was forced to concede advantageous terms to the rebels. but dissensions arose among them, and sigismond profited by this to completely crush them at length and make bohemia submit. he reigned twenty-seven years as emperor of germany, eighteen years as king of bohemia, and fifty-one years as king of hungary. his second wife, barbe, has been called by some, the messalina of germany. 34 frederick i, surnamed the quarreller, duke and elector of saxony, was born at altenburg in 1369, and died in 1428. he was son of the landgrave and margrave frederick the severe, and of catherine, countess of herm

ABRAMELIN2

ssary that all things should be prepared. he who commenceth this operation in solitude can elect a place according unto his pleasure; where there is a small wood, in the midst of which you shall make a small altar, and you shall cover the same with a hut (or shelter) of fine branches, so that the rain may not fall thereon and extinguish the lamp and the censer. around the altar at the distance of seven paces you shall prepare a hedge of flowers, plants, and green shrubs, so that it may divide the entrance39 into two parts; that is to say, the interior where the altar and tabernacle will be placed after the manner of a temple; and the part exterior, which with the rest of the place will be as a portico thereunto. now if you commence not this operation in the country, but perform it in a tow

he 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 therein in any way; namely, the day of the consecration, the three days of the convocation of the good and holy spirits, and the three other days of the convocation of the evil spirits. now the second morning after, you are to be prepared to follow the counsel which the angel will have given you. you will go early unto the oratory, you wi

le end for which it bath been made, namely for vanquishing therewith the demon and enemies, then shall you be making a good use hereof. i wish also further to give you some instruction upon certain necessary and principal points. the operation of the spirits being finished, you shall continue a whole week to praise god; and as regardeth yourself personally, you shall do no servile work during the seven days, neither shall you make any convocation of the spirits in general, nor of the familiars; and afterwards, when the seven days be passed, you shall commence to exercise your power, as shall be hereafter said (1) take heed before all things to perform no magical operation soever, or invocations of the spirits on the sabbath day, during the whole period of your life, seeing that that day is

t the permission of the holy angel. they are those of: chapter ii (to obtain information concerning, and to be enlightened upon, all sorts of propositions, and all doubtful sciences) chapter viii (to excite tempests) chapter xii (to know the secrets of any person) chapter xiii (to cause a dead body to revive, and perform all the functions which a living person would do, and this during a space of seven years by means of the spirits) chapter xiv (the twelve symbols for the twelve hours of the day and of the night, to render oneself invisible unto every person) of abramelin the mage 97 chapter xv (for the spirits to bring us anything we may wish to eat or to drink, and even all (kinds of food) that we can imagine) chapter xvii (to fly in the air, and travel any whither) chapter xix (for ever

sorts of propositions, and all doubtful sciences) chapter iii (to cause any spirit to appear, and take any form, such as of man, animal, bird, etc) chapter iv (for divers visions) chapters v (how we may retain the familiar spirits bond or free, in whatsoever form) chapter xiii (to cause a dead body to revive, and perform all the functions which a living person would do, and this during a space of seven years, by means of the spirits) chapter xvii (to fly in the air, and travel any whither) chapter xxvii (to cause visions to appear) chapter xxix (to cause armed men to appear) amaimon and ariton together perform: chapter xxvi (to open every kind of lock without key, and without making any noise) oriens alone performeth: chapter xxviii (to have as much gold and silver as one may wish, both to

ABRAMELIN3

nsists of b g from a square of d g squares. asamin from hebrew asmim= treasure houses, garners- mapide perhaps from pid= oppression, misfortune. no. h. a gnomon of b d from a square of e j squares. melabah from mlabh= art or science. the sacred magick 157 the thirteenth chapter. o cause a dead body to revive, and perform all the functions which a living person would do, and this during a space of seven years, by means of the spirits( b) from the rising of the sun until mid-day( c) from mid-day until the setting of the sun( d) from the setting of the sun until mid-night( e) from mid-night until the rising of the sun. notes to chapter xiii (a) the symbols of this chapter are manifested in part by the angels and in part by the evil spirits (b) oriens, paymon, ariton, and amaymon, execute by m

tes to chapter xxviii (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens alone performs this operation (c) the familiar spirits can to an extent perform the operations of this chapter (d) place the symbol of the money you require in your purse, let it remain there for a short time, then put your right hand into your purse, and you will there find seven pieces of the class of money you have wished for. this operation should not be performed more than three times in the day. the pieces of money you do not use will disappear, which is why you should not ask for sev (1) s e q o r e q a m o q s q o r q q (2) k e s e r e s e r k (3) p e s e p e q s o r o s e m o q p e s (4) m a t b a a t b a the sacred magick 203 eral kinds of money at the same

hings which god shall have given (unto thee; for he who should employ these for evil ends shall render himself incapable of obtaining from god any other grace and benefit. the child which one should choose for greater surety and success in (the acquisition of) this sacred science should be born of a legitimate marriage, and its father and mother should be also legitimate. it should be from six to seven years of age, vivacious, and witty; it should have a clear speech and pronounce well. thou shalt prepare it some time before commencing the operation and have it ready when the time requireth. i myself am of opinion that there should be two (children) in case of any accident which might happen, through sickness, or death, or other like (hindrance. thou shalt gain it over to thee by giving it

ADDTLS

e of god. they are spiritual forces and their squares are painted white. six seniors occupy each tablet. thou shall obtain their names by counting from the sixth and seventh squares of the linea spiritus sancti. thou shall include these squares in the ascertaining of the names and readeth outward along the three lines of the cross to the edge of the tablet. each name of the senior is comprised of seven letters which correspond to the seven flaming torches (the seven spirits of god.(the understanding of this magical principal is beyond the scope of z.a.m. example from the holy tablet of a 7 k y jh b l allocations of the six seniors thou shall take note of the overlapping letters on the central squares. the n is used to invoke both the king of eight letters and the six seniors of seven lette

dered watery because they are the most shining and glittering in nature. the remaining four mutable signs are called the most airy because they are the most subtle in nature. while the four elements are the most earthy because their operation is mainly terrestrial. incidentally, instead of the usual bsymbol, the 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 employ

ct would be that of a moist and gentle, scarcely moving, breeze; with a soft vibrating light playing through it, like the most gentle sheet-lightning in summer. it will aid the reader considerably, if, when meditating upon these examples, he draws the pyramid with the triangles so that he can refer to it at a moment s notice. the square h of mph in the great cross of the c tablet. triangle no. 1: seven of cups, h. triangle no. 2: m. triangle no. 3: c. triangle no. 4: c here the action of c is extremely passive, h, representing especially still c, and c has her quiet action still more intensified. therefore, were it not for the action of m, the effect would be rather evil than good, representing deception, and well summed up in the 7 of cups. lord of illusionary success. but the action of t

ADEPTUS MINOR INITIATION

name of our founder signify" third "the rose and cross of christ; the fadeless rose of creation; the immortal cross of light" chief "mighty adeptus major, what was the vault entitled by our more ancient fraters and sorors" second "the tomb of osiris onnophris, the justified one" chief "associate adeptus minor, of what shape was the vault" third "it was that of an equilateral heptagon, a figure of seven sides" chief "mighty adeptus major, unto what do these seven sides allude" second "seven are the lower sephiroth, 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 abieg

he first six sephiroth and the tau cross, the lower four, that answer unto the four elements" chief "associate adeptus minor, what is the emblem which i bear upon my breast" third "the complete symbol of the rose and cross" chief "mighty adeptus major, what is its meaning" second "it is the key of sigils and rituals, and represents the force of the 22 letters in nature, as divided into a three, a seven and a twelve. many and great are its mysteries" 6 chief "associate adeptus minor, what is the wand which thou bearest" third "a simple wand having the colors of the 12 signs of the zodiac between light and darkness and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief "mighty adeptus major, thy wand and its meaning" second "a wand terminating in the sym

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

ed and twenty years' associate adeptus minor, unto what do those 120 years of the aspirant's symbolic age correspond" third "to the five grades of the first order through which it is necessary for the aspirant to have passed before he can enter the tomb of the sacred mountain. 12 for the three months interval between the grades of practicus and philosophus are the regimen of the elements; and the seven months between the philosophus and the portal symbolize the regimen of the planets; while the elements and the planets both work in the zodiac; so that three plus seven multiplied by twelve yieldeth the number 120. second "o aspirant, ere thou canst enter the tomb of the adepti of the rose of ruby and the cross of gold, it is necessary to take a solemn obligation of secrecy, fidelity, frater

ing l.v.x. are made from the dismembered and conjoined angles of the cross; and 120 is the product of the numbers from 1 to 5, multiplied in regular progression, which number five is symbolized in the cross with four extremities and one center point" second "on the following morning, frater n.n, and his companions forced open the door (he opens it wide) and there appeared to their sight a tomb of seven sides and seven corners. every side was five feet broad, and eight feet high, even as the same is faithfully represented before you (second adept enters and passes by north towards the east of the vault, and turns to face west. third adept places aspirant on north facing south, and takes his place at south facing north) second "although in the tomb, the sun does not shine, it is lit by the s

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

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

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

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

arma. you have got to earn the right to devote yourself to yoga proper by arranging for that devotion to be a necessary stage in the fulfilment of your true will. in hindustan one is now allowed to become 'sanyasi- a recluse- until one has fulfilled one's duty to one's own environment- rendered to caesar the things which are caesar's before rendering to god the things which are god's. woe to that seven months' abortion who thinks to take advantage of the accidents of birth, and, mocking the call of duty, sneaks off to stare at a blank wall in china! yama and niyama are only the more critical stages of yoga because they cannot be translated in terms of a schoolboy curriculum. nor can schoolboy tricks adequately excuse the aspirant from the duties of manhood. do what thou wilt shall be the w

any sense in any of this at all, we may expect to find an almost identical system of thought all over the world. there is nothing exclusively hebrew about this theogony. we find, for example, in the teachings of zoroaster and the neo-platonists very similar ideas. we have a pleroma, the void, a background of all possibilities, and this is filled by a supreme light-god, from whom drive in turn the seven archons, who correspond closely to the seven planetary deities, aratron, bethor, phaleg and the rest. these in their turn constitute a demiurge in order to crate matter; and this demiurge is jehovah. not far different are the ideas both of the classical greeks and the neo-platonists. the differences in the terminology, when examined, appear as not much more than the differences of local conv

ALEISTER CROWLEY ACROSS THE GULF

ity of thebai, and the severity of my life. for i lived on the back of a horse, even eating and drinking as i rode; for so it becometh a prince. also i was trained to lay about me with a sword, and in the use of the bow and the spear. for it was said that horus- or men tu, as we called him in thebai- was my father and my god. i shall speak late of that strange story of my begetting. at the end of seven years, however, so great and strong had i waxen that my father took me to the old astrologer that dwelt in the well to consult him. this i remember as if it were but yesterday. the journey down the great river with its slow days! the creaking benches and the sweat of the slaves are still in my ears and my nostrils. then swift moments of flying foam in some rapid or cataract. the great temple

so beneath" for even as i, being man, sought to grasp godhead and crush it in my arms, so she, the pure essence, sought to manifest in form by love. yet i dared not repeat the ceremony at midnight. instead i lay prone, my arms outstretched in shame and pain, on the steps at her feet. and lo! the veil flamed. then i knew that she too blamed herself alike for her ardour and for her abstinence. thus seven days i lay, never stirring; and all that time the veil flamed subtly and softly, a steady bluish glow page 15 gulf.txt changing to green as my thought changed from melancholy to desire. then on the eight day i rose and left the shrine and clad myself in new robes, in robes of scarlet and gold, with a crown of vine and bay and laurel and cypress. also i purified myself and proclaimed a banque

t the feet of the osiris in the ruined temple. now the god osiris sent forth his strange gloom to cover us, lest the people should perceive or disturb; therefore i lay peacefully entranced, and abode in amennti. there i confronted the devouring god, and there was my heart weighed and found perfect; there the two-and-forty judges bade me pass through the pylons they guarded; there i spoke with the seven, and with the nine, and with the thirty-three; and at the end i came out into the abode of the holy hathor, unto her mystical mountain, and being there crowned and garlanded i rejoiced exceedingly, coming out through the gate of the east, the beautiful gate, unto the land of khemi, and the city of thebai, and the temple that had been the temple of the veiled one. there i rejoined my body, ma

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

lisation seems incredible. that they should both have become prophets and forerunners of a new aeon of man's history is equally, if not more, unbelievable. yet, with h.p. lovecraft and aleister crowley, the unbelievable was a commonplace of life. these two men, both acclaimed as geniuses by their followers and admirers, and who never actually met, stretched their legs across the world, and in the seven league boots of the mind they did meet, and on common soil. sumeria. sumeria is the name given to a once flourishing civilisation that existed in what is now known as iraq, in the area called by the greeks "mesopotamia" and by the arabs as, simply "the island" for it existed between two rivers, the tigris and the euphrates, which run down from the mountains to the persian gulf. this is the s

g civilisation that existed in what is now known as iraq, in the area called by the greeks "mesopotamia" and by the arabs as, simply "the island" for it existed between two rivers, the tigris and the euphrates, which run down from the mountains to the persian gulf. this is the site of the fabled city of babylon, as well as of ur of the chaldees and kish, with nineveh far to the north. each of the seven principal cities of sumeria was ruled by a different deity, who was worshipped in the strange, non-semitic language of the sumerians; and language which has been closely allied to that of the aryan race, having in fact many words identical to that of sanskrit (and, it is said, to chinese. for no one knows where the sumerians came from, and they vanished just as mysteriously as they appeared

realm unblamed, and guiltless. the pope has ridden in aircraft. cardinals have flown in 'choppers' over battlefields in southeast asia, urging technological eco-side, invoking christ; pronouncing damnation and the devil on the industrially inferior man. ecce qui tollit peccata mundi. and a rock group from england, home of the anglican heresy, sings of "sympathy" for the devil. pazuzu. tiamat. the seven deadly sins. the fear of lovecraft. the pride of crowley. the lunar landing was the symbolic manifestation of man's newly acquired potential power to alter the nature- and perhaps, via nuclear weapons, the course- of the heavenly bodies, the zonei, the elder gods. it has a power the ancient ones have been waiting for, for millennia, and it is now within their grasp. the next century may deli

e "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 planets, i.e, including the sun and moon as planetary bodies, along with mercury, venus, mars, jupiter and saturn. each has their own seal and their own number. kenneth grant, author of aleister crowley and the hidden god, may be interested to know (or may already know) that the number of the sumerian goddess of venus, hence of love and war, is fifteen. in many of the ancient t

wley's system as related to tantricism, without mentioning the name by which this goddess is quite well-known, or even mentioning her native country! after the chapter on zonei, we come to the "book of entrance" which is really a system of self-initiation into the planetary spheres and may have something to do with the planetary arrangement of the steps of the ziggurats of mesopotamia, which were seven storeyed mountains. not much is revealed to the potential candidate for initiation as to how these "gates" work, or what he might find there, save to say that the key of one gate lies in mastering the gate before it. the mad arab was either keeping a sacred secret, or found human language inadequate to the task of describing what other initiates in similar systems have expressed in the vague

ALEISTER CROWLEY BOOK OF LIES

mus, in the highest grade of the a'.a, is totally unconscious of this process, or, it might be better to say, he recognises it as nothing, in that positive sense of the word, which is only intelligible in samasamadhi. book of lies get any book for free on: www.abika.com 22 [28] 7 kappa-epsilon-phi-alpha-lambda-eta zeta the dinosaurs none are they whose number is six:(5) else were they six indeed. seven(6) are these six that live not in the city of the pyramids, under the night of pan. there was lao-tzu. there was siddartha. there was krishna. there was tahuti. there was mosheh. there was dionysus.(7) there was mahmud. but the seventh men called perdurabo; for enduring unto the end, at the end was naught to endure (8) amen. book of lies get any book for free on: www.abika.com 23 [29] commen

se special messengers of the infinite who initiate periods. they are called dinosaurs because of their seeming to be terrible devouring creatures. they are masters of the temple, for their number is 6 (1 plus 2 plus 3, the mystic number of binah; but they are called "none, because they have attained. if it were not so, they would be called "six" in its bad sense of mere intellect. they are called seven, although they are eight, because lao-tzu counts as nought, owing to the nature of his doctrine. the reference to their "living not" is to be found in liber 418. the word "perdurabo" means "i will endure unto the end. the allusion is explained in the note. siddartha, or gotama, was the name of the last budda. krishna was the principal incarnation of the indian vishnu, the preserver, the prin

ct not the dawn-meditation [106] commentary( mu-eta) this chapter is perfectly simple, and needs no comment whatsoever. note (22 "the mome raths outgrabe"-lewis carroll. but "mome" is parisian slang for a young girl, and "rathe" o.e. for early "the rathe primrose- milton. book of lies get any book for free on: www.abika.com 103 [107] 49 kappa-epsilon-phi-alpha-lambda-eta mu-theta waratah-blossoms seven are the veils of the dancing-girl in the harem of it. seven are the names, and seven are the lamps beside her bed. seven eunuchs guard her with drawn swords; no man may come nigh unto her. in her wine-cup are seven streams of the blood of the seven spirits of god. seven are the heads of the beast whereon she rideth. the head of an angel: the head of a saint: the head of a poet: the head of a

rds; no man may come nigh unto her. in her wine-cup are seven streams of the blood of the seven spirits of god. seven are the heads of the beast whereon she rideth. the head of an angel: the head of a saint: the head of a poet: the head of an adulterous woman: the book of lies get any book for free on: www.abika.com 104 head of a man of valour: the head of a satyr: and the head of a lion-serpent. seven letters hath her holiest name; and it is a b 77 b a (drawn upon this page is the 77 77 sigil of babalon) n l 7 o this is the seal upon the ring that is on the forefinger of it: and it is the seal upon the tombs of them whom she hath slain. here is wisdom. let him that hath understanding count the number of our lady; for it is the number of a woman; and her number is an hundred and fifty and

rideth upon the beast! holy, holy, holy, unto the number of times necessary and appropriate be our lady isis in her millions-of-names, all-mother, genetrix-meretrix! yet holier than all these to me is laylah, night and death; for her do i blaspheme alike the finite and the the infinite. so wrote not frater perdurabo, but the imp crowley in his name. for forgery let him suffer penal servitude for seven years; or at least let him do pranayama all the way home-home? nay! but to the house of the harlot whom he loveth not. for it is laylah that he loveth. and yet who knoweth which is crowley, and which is frater perdurabo? book of lies get any book for free on: www.abika.com 118 [122] commentary( nu-digamma) the number of the chapter refers to liber legis i, 24, for paragraph 1 refers to nuit

ALEISTER CROWLEY LIBER 777

h the letter gimel. since all things whatsoever (including no thing) may be placed upon the tree of life, the table could never be complete. it is already somewhat unwieldy; we have tried to confine ourselves as far as possible to lists of things generally unknown. it must be remembered that the lesser tables are only divided from the thirty-two-fold table in order to economise space; e.g. in the seven-fold table the entries under saturn belong to the thirty-second part in the large table. we have been unable for the moment to tabulate many great systems of magic; the four lesser books of the lemegeton,4 the system of abramelin, if indeed its qliphothic ramifications are susceptible of classification, once we follow it below the great and terrible demonic triads which are under the preside

brilliant ones dnya 5 lamk kamael \yprc seraphim fiery serpents ndya 6 lapr raphael \yklm malakim kings aynd 7 laynah haniel \yhla elohim gods yand 8 lakim mikael \yhla ynb beni elohim sons of god anid 9 layrbg gabriel \ybrk kerubim angels of elements nayd 10 wpldns( wrffm) sandalphon (metatron \yca ashim flames ynad nyad ynda la ciii* the ten divisions of the body of god. civ. the ten earths in seven palaces. cv. english of col. civ. 0. 1 skull 2 right brain 3 left brain ra aretz earth (dry) 4 right arm hmda adamah red earth 5 left arm ayg gia undulating ground 6 the whole body from the throat to the holy member hycn neshiah pasture 7 right left hyx tziah sandy earth 8 left leg aqra arqa earth 9 sign of the holy covenant 10 crown which is in yesod lbt dlj tebhel cheled wet earth table of

1 skull 2 right brain 3 left brain ra aretz earth (dry) 4 right arm hmda adamah red earth 5 left arm ayg gia undulating ground 6 the whole body from the throat to the holy member hycn neshiah pasture 7 right left hyx tziah sandy earth 8 left leg aqra arqa earth 9 sign of the holy covenant 10 crown which is in yesod lbt dlj tebhel cheled wet earth table of correspondences 23 cvi* the ten hells in seven palaces. cvii. translation of hells. cviii* some princes of the qliphoth. cix* the kings of edom. 0. 1 satan and moloch. 2* lams. 3 lwac sheol grave \ynwnz tca. 4 wdba abaddon perdition lucifuge bbwy of hrxb jobab of bozrah 5 tjcrab bar shachath clay of death \wrtca ynmyt mch husham of temani 6 wyhfyf titahion pit of destruction belphegor awyj tywu ddh hadad of avith 7 twmyruc shaarimoth gat

jestic king, a child, a crucified god 5 =68 adeptus minor 2nd order murrain 7 a beautiful naked woman 4 =78 philosophus flies 8 an hermaphrodite 3 =88 practicus lice 9 a beautiful naked man, very strong 2 =98 theoricus frogs 10 a young woman crowned and veiled 1 =108 zelator 0 =08 neophyte 1st order water turned to blood cxxiii. english of col. viii, lines 1-10 cxxiv. the heavenly hexagram. cxxv* seven hells of the arabs. cxxvi. their inhabitants. cxxvii* seven heavens of the arabs. 0. 1 dual contending forces& 2 hinderers# 3 concealers' daath] h wiyah hypocrites dar al-jalai 4 breakers in pieces% jahim pagans or idolaters dar as-salam 5 burners$ sakar guebres jannat al-maawa 6 disputers! sa ir sabians jannat al-khuld 7 dispersing ravens hutamah jews jannat al-naim 8 deceivers laza christi

of the numbers or emanations; 11-32 the letters spelt in full. line 1. some of the common titles of kether are: twcp hdqn the small point. lz tt the profuse giver. hnwcar hdqn the primordial point. hdwwh acyr the white head. ma amen. alpwm rwa the hidden light. alp the hidden wonder. hlum \wr inscrutable height. ypna ]yra long of nose \ypa ]yra long of face. ymwy the ancient of days [also name of seven inferiors] hyha rca hyha existence of existences. yqytud aqytu ancient of ancient ones. acydq aqytu holy ancient one. fwcp rwa the simple light. yrmfd hrymf concealed of the concealed acyr the head ymynp rwa the inner light wylu the most high awh he. ald acyr the head which is not. line 2. chokmah has additional titles: hmjk power of yetzirah.1 y of tetragrammaton. ba aba it has also the div

ALEISTER CROWLEY LIBER CHANOKH

edward kelly 1 [prefaratory note by the editor we omit in this preliminary sketch any account of the tables of soyga, the heptarchia mystica, the book of enoch, or liber logaeth. we hope to be able to deal with these adequately in a subsequent article] 2 the holy table plate i. liber lxxxiv 3 part i the symbolic representation of the universe i the skryer obtained from certain angels a series of seven talismans.1 these, grouped around the holy twelvefold table, similarly obtained, were part of the furniture of the holy table, as shown in plate i, opposite.2 other appurtenances of this table will be described hereafter. ii other pantacles were obtained in a similar manner. here (plate ii) is the principal one,3 which, carved in wax, was placed upon the top of the table. on four others stoo

rly obtained, were part of the furniture of the holy table, as shown in plate i, opposite.2 other appurtenances of this table will be described hereafter. ii other pantacles were obtained in a similar manner. here (plate ii) is the principal one,3 which, carved in wax, was placed upon the top of the table. on four others stood the feet of the table.4 note first the holy sevenfold table containing seven names of god which not even the angels are able to pronounce 2 8 1 these names are seen written without the heptagram within the heptagon. by reading these obliquely are obtained names of angels called (1) fili bonitatis or filiol lucis. e me ese iana akele azdobn stimcul (2) fili lucis. i ih ilr dmal heeoa beigia stimcul [these are given attributions to the metals of the planets in this ord

n attributions to the metals of the planets in this order: sol, luna, venus, jupiter, mars, mercury, saturn] the symbolic representation of the universe 4 sigillvm dei meth plate ii liber lxxxiv 5 (3) fili filiarum lucis. s ab ath ized ekiei madimi esemeli (4) filii filiorum lucis. l (el) aw ave liba rocle hagone(l) ilemese see all these names in the heptagram of the great seal. so also there are seven great angels formed thus: take the corner letter s, then the diagonal next to it ab, then the next diagonal ath, then the fourth diagonal, where is i with 8 21 (which indicates el, and we have the name sabathiel continuing the process, we get zedekiel madimiel semeliel nogahel corabiel levanael these names will be found in the pentagram and about it. these angels are the angels of the seven

god of 3, 4 and 5 letters respectively. mph. arsl. gaiol 2. a whorl around the centre of the tablet gives the name of the great elemental king, raagiosl [similarly for air bataivah, for earth iczhhcal, for fire edlprnaa. 3. the 3 lines of the central cross of father, son, and holy ghost give the names of 6 seniors [thus the 4 tablets hold 24 elders, as stated in the apocalypse] they are drawn of seven letters, each from the centre to the sides of the tablet. saiinov soaiznt linea patris laoazrp ligdisa linea filii slgaiol lsrahp linea s.s. these three sets of names rule the whole tablet, and must be invoked before specializing in the lesser angles of the sub-elements. liber lxxxiv 7 the four great watch-towers and the black cross within general view7 the symbolic representation of the uni

i, pat (1990: golden dawn enochian magic. st paul, mn: llewellyn( second edition 1994. finally i will warn the reader that schueler& schueler s enochian books for llewellyn should not be regarded as a reliable source of information on either dee purist or golden dawn enochian magick, or anything else for that matter. endnotes part i 1: these talismans, the ensigns of creation, are referred to the seven planets (clockwise from top) venus, sol, mars, mercury, jupiter, saturn, luna. the details of the ensigns are not visible on the graphic of the holy table (plate i. the seven ensigns and an account of their reception can be found in mysteriorum liber tertius. 2: the letters on the holy table itself are derived from the names of the heptarchic kings and princes. the method is described in dee

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

water. 4 is ruled by jupiter, lord of the lightning (fire) yet ruler of air. each sephira is complete in its way; mercy and authority are the attributes of its dignity. the number five is balanced against it. the attributes of five are energy and justice. four and five are again combined and harmonized in the number six, whose nature is beauty and harmony, mortality and immortality. in the number seven the feminine nature is again predominant, 2 but it is the masculine type of female, the amazon, who is balanced in the number eight by the feminine type of male. in the number nine we reach the last of the purely mental qualities. it identifies change with stability. pendant to this sixfold system is the number ten< the balance of the sephiroth: kether (1 "kether is in malkuth, and malkuth i

ates on the lotus) that of "agape" is as follows: dionysus (capital alpha- the virgin earth gamma- the babe in the egg (small alpha- the image of the father- the massacre of the innocents, pi (winepress- the draught of ecstasy, eta. the student will find it well worth his while to seek out these ideas in detail, and develop the technique of their application. there is also the gnostic name of the seven vowels, which gives a musical formula most puissant in evocations of the soul of nature. there is moreover abraxas; there is xnoubis; there is meithras; and indeed it may briefly be stated that every true name of god gives the formula of the invocation of that god<degree of the o.t.o. are well aware of a magick word whose analysis contains all truth, human and divine, a wo

. iii epilogue> it may be conceded in any case that the long strings of formidable words which roar and moan through so many conjurations have a real effect in exalting the consciousness of the magician to the proper pitch- that they should do so is no more extraordinary than music of any kind should do so. magicians have not confined themselves to the use of the human voice. the panpipe with its seven stops, corresponding to the seven planets, the bull-roarer, the tom-tom, and even the violin, have all been used, as well as many others, of which the 69 most important is the bell<therion. most bells jar and repel, though this is used not so mu

water, and blood beneath. it is a sacrament reserved for high initiates<holy spirit of life, in silence. the bread and wine are then fermented and manifested by vibration, and received by the virgin mother. the elements are then intermingled and consumed after the epiphany of iacchus, when "countenance beholdeth countenance> the eucharist of "seven" elements is mystically identical with that of one. of the method of consecrating the elements it is only necessary to say that they should be treated as talismans. the circle and other furniture of the temple should receive the usual benefit of the banishings and consecrations. the oath should be taken and the invocations made. when the divine force manifests in the elements, they should be

inant of a certain habit of body which is nowise identical with what is commonly understood. chastity in the true magical sense of the word is inconceivable to those who are not wholly emancipated from the obsession of sex> is a condition; fasting for some hours previous is a condition; an earnest and continual aspiration is a condition. without these antecedents even the eucharist of the one and seven is partially- though such is its intrinsic virtue that it can never be wholly- baulked of its effect. a eucharist of some sort should most assuredly be consummated daily by every magician, and he should regard it as the main sustenance of his magical life. it is of more importance than any other magical ceremony, because it is a complete circle. the whole of the force expended is completely

ALEISTER CROWLEY MAGICK WITHOUT TEARS

is an individual. the other numbers with perhaps a few exceptions (e.g. 41817) are composed of their primes. each of these ideas may be explained, investigated, understood, by means very various. firstly, the hebrew, greek and arabic numbers are also letters. then, each of these letters is further described by one of the (arbitrarily composed "elements of nature" the four (or five) elements, the seven (or ten) planets, and the twelve signs of the zodiac. all these are arranged in a geometrical design composed of ten "sephiroth (numbers) and twenty-two "paths" joining them; this is called the tree of life. every idea soever can be, and should be, attributed to one or more of these primary symbols; thus green, in different shades, is a quality or function of venus, the earth, the sea, libra

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

en you have got your sea-legs at both these parts of your astrological education, you may (i think) put out to sea with some confidence. perhaps a fair test of your fitness would be when you got three people right out of four, in a total of a score or so. well, allow for my being in a "mood" to-night; call it two out of three. if it were guesswork, after all, that means you are bringing it off at seven to one. obviously, when you do go wrong, set up the figure, study it more carefully than ever, and find out what misled you. remember constantly that the statistical method is your one and only magic without tears get any book for free on: www.abika.com 153 safeguard against self-deception. within the limits of a letter i could hardly hope to go into matters much more fully or deeply than i

e of next week. if you put half as much enthusiasm into what you quite rightly claim to be the most important factor in life as other old ladies do into culbertson contract, you might get somewhere. what you need, in the way of a guru, is some fat, greasy swami, who would not allow you to enter or leave his presence without permission, or address him without being formally invited to do so. after seven years at menial household drudgeries, you might with luck be allowed to listen to some of his improving discourse. magic without tears get any book for free on: www.abika.com 227 pretentious humbug is the only appeal to which you can be relied on to respond. praxiteles would repel you, unless you covered the marble completely with glittering gew-gaws, tinsel finery, sham jewels from the tray

ass. a convention is laudable when it is convenient. when laws are unjust, monstrous, ridiculous, that same average man, will he-nill he, becomes a criminal; and the law requires a tcheka or a gestapo with dictatorial powers and no safeguards to maintain the farce. also, corruption becomes normal in official circles; and is excused. i refer you to mr. j. h. thomas.7 one evil leads to another; the seven devils always take possession of a house that is swept and garnished to he point at which people find it uncomfortable. but is not all this beside the point, you ask? no. it was needful to indicate this cumulative progression to social shipwreck,because, to-day an obvious peril of the most menacing, in 1904 no ordinary sane person foresaw anything of the sort. but special knowledge alters th

ALEISTER CROWLEY MEDITATION

the effect of exciting. when the unsuspecting pupil first approaches his holy but wily guru, and demands magical powers, that wise one replies that he will confer them, points out with much caution and secrecy some particular spot on the pupil's body which has never previously attracted his attention, and says "in order to obtain this magical power which you seek, all that is necessary is to wash seven times in the ganges during seven days, being particularly careful to avoid thinking of that one spot" of 25 diagram on page 26, nothing else, graph with following text beneath: bd shows the control of the mind, improving slowly at first, afterwards more quickly. it starts from at or near zero, and should reach absolute control at d. ef shows the power of observation of the contents of the mi

note in due course. the first class of objects for serious meditation (as opposed to preliminary practice, in which one should keep to simple recognizable objects, whose definiteness is easy to maintain) is "various parts of the body" the hindus have an elaborate system of anatomy and physiology which has apparently no reference to the facts of the dissecting-room. prominent in this class are the seven cakkras, which will be described in part ii. there are also various "nerves, equally mythical<knowledge has advanced since crowley wrote this> the second class is "objects of devotion" such as the idea or form of the deity, or the heart or body of your teacher, or of some man whom you respect profoundly. this practice is not to be commende

the relation of cause and effect in his working, and so that the a'.a. may judge of his progress, and direct his further studies. after a year of probation he may be admitted a neophyte of the a'.a, and receive the secret holy book liber vii. these are the principal instructions for practice which every probationer should follow out: libri e, a, o, iii, xxx, clxxv, cc, ccvi, cmxiii. 46 there are seven keys to the great gate, being eight in one and one in eight. first, let the body of thee be still, bound by the cerements of will, corpse-rigid; thus thou mayst abort the fidget-babes that tease the thought. next, let the breath-rhythm be low, easy, regular, and slow; so that thy being be in tune with the great sea's pacific swoon. third, let thy life be pure and calm, swayed softly as a win

rule are the lamp, which hangs from the roof, above the centre of the circle, above the square of tiphereth; and the oil, whose phial is so small that it will suit any altar. on the circle are inscribed the names of god; the circle is of green, and the names are in flaming vermilion, of the same colour as the tau. without the circle are nine pentagrams equidistant<magicians prefer seven lamps, for the seven spirits of god that are before the throne. each stands in a heptagram, and in each angle of the heptagram is a letter, so that the seven names (see "equinox vii) are spelt out. but this is a rather different symbolism. of course in ordinary specialised working the number of lamps depends on the nature of the work "e.g" three for works of saturn, eight for works mercuial

hilt is of venus, for love is the motive of this ruthless analysis- if this were not so the sword would be a black magical weapon. the pommel of the sword is in daath, the guard extends to chesed and geburah; the point is in malkuth. some magi make the three spheres of lead, tin, and gold respectively; the moons are silver, and the grip contains quicksilver, thus making the sword symbolic of the seven planets. but this is a phantasy and affectation "whoso taketh the sword shall perish by the sword" is not a mystical threat, but a mystical promise. it is our own complexity that must be destroyed. 89 here is another parable. peter, the stone of the philosophers, cuts off the ear of malchus, the servant of the high priest (the ear is the organ of spirit. in analysis the spiritual part of mal

ALEISTER CROWLEY SEPHER SEPHIROTH

mx jubilee lbwy from that time, of old (see ps. 93:2& prov. 8:22) z)m fat; marrow xm 49 the living god yx l) resembled; meditated; silent hmd drooping, being sick hlwx strength )lyx heat, fury (ch )mx a bringing forth, birth, nativity hdyl a measuring; a measure hdm to dissolve, melt: gsolve h gwm the rod of aaron +m 50 the number of gates of understanding (the number of permutations of the lower seven sephiroth with each other, plus one for unity) closed, shut up m) great fish (jonah fs whale) lwdg gd to ferment; they (masc) hmh pains, sorrows ylbx unclean, impure )m+ the sea my all; every lk to thee kl who? which; whoever, everyone; waters (see i.r.q. 996, gmercury h) ym red earth, the soil hmd) 51 edom mwd) ate; devoured lk) where; pain; heliopolis (cf. 57) n) tumultuously; to harass, p

( 370 a foundation, basis rq( creation( willows of the brook (lev. 23:40) lxn ybr( white lead, tin )r+sq to rend, cut, blame, curse (rq green (see s.d. p. 104) nn(r perfect, whole ml# ligure; jacinth; opal m#l to rule k#ym 371 sinister, left-hand l)m# 372 scorpio: a scorpion brq( spherical water (apparently a latin transliteration )kryps) lambs, sheep my#bk an oven, furnace n#bk herbage, grass b( seven (b# hwhy is his name wm# hwhy 373 god of the hebrews myrb(h yhl) quaking#(g 375 generally and specially +rpw llk to yield; to do; to make; yielding h( hour h# solomon (lit. gpeaceful one h) hml# 376 dominator l#wm a bird rwpc peace (refers to kether) mwl# 377 the sinew of the thigh, the sciatic nerve (gn. 32:32) h#nh dyg seven h(b# 378 in peace mwl#b gpruna ignita h: gshining metal h (electr

: a title oftiphareth *klm 571 the mountains of zion nwyc yrrh balance )lqtm angel *k)lm 572 he was touched (i.r.q. 1117) bc(ty active lbqtm the lord thy god [is a consuming fire (deut. 4:24. see 182; deut. 28:58 *kyhl) hwhy 573 the hill of frankincense (ct. 4:6; see 456) hnwblh t(bg 574 chaldee (hath a general meaning of movement. see s.d) nw#xry to extinguish *k(d 575 beersheba: the well of the seven (gn. 21:31, 2 sam 24:7. see k.d. p.183 (b# r)b and the myhl) said: glet there be light! h rw) yhy myhl) rm)yw ten hr( journey *klhm 576 wands twlqm 577 the concealed of the concealed: a name of god most high (cf. 583) nyrm+d hrym+ 579 midnight (cf. 188) hlyl twcx sons of adam mygwn(t 580 rich ry( ancient qyt( the scapegoat; he-goat; demon; shaggy, hairy (lev. 16:22) ry# the valley of the sha

strength; wealth; trouble, sorrow; heliopolis (cf. 51 *nw) species, kind *nz long, tall *kwr) 708 the angel of the covenant tyrbh k)lm perdition tx# an ear *nz) grace, love, kindness, charm (notariqon of chokmah nesethrah: the secret wisdom, 788 *nx libra: the scales *mynz)m beni elohim, sons of the gods: the angelic choir of hod *myhl) ynb a name of god *myhl) hwhy hy hyh) blessed *kwrb 709 the seven double letters t r p k d g b 710 a cave tr(m six (ch) ty# hidden, secret rtsn tried by fire; a watch-tower *nxb excellence, sublimity, glory, pride *nw)g to darken, dim *mm( 711 adon: master, lord *nwd) nothing; not *ny) the belly *n+b wealth *nwh hwhy of the gods is one hwhy *dx) hwhy myhl) hwhy prolonged; grew long *kyr) 712 between *nyb 713 the sphere of saturn y)tb# a turning, return; a

hey of the world *mlw( ymy 767 the elders (deut. 21:19 *mynqz demons; injurers *myqyzm 768 coppery, brassy yt#xn the high priest *lwdg nhk 770 going forth (said of the eyes of hwhy; lit. fem. gwanderers h) tw++w#m unfruitful, barren trq( strengthening *nykm a name of god *n( points, pricks, dots *mydwqn giants *mylpn thine enemy *kr( 771 the bearded countenance: a title of tiphareth nypn) ry# 772 seven years myn (b# 773 the stone (or stone channel) of drinking hyt#h nb) high priest *lwdgh nhk 774) the daughter of seven (b# tb an oak; hardness *nswx pleasure, delight: eden *nd( 775 most piercing, most vehement )twnydrqd nine h(#t 776 hospitality *nwlm on: a name of god (cf. 120; penalty of iniquity: gbeing taken away h *nw( 777 gthe flaming sword h (if the path from binah to chesed be taken

ALEISTER CROWLEY THE HEART OF THE MASTER

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

w comes the sound as of the fall of snow-flakes and rosepetals: it is the twinkling of the feet of a young maiden dancing. and the music is the whisper of the wind among the pines upon the hill; and that is the breath of the pan-pipe in the mouth of the master. and, all in one, it is the universe in manifestation. the heart of the master get any book for free on: www.abika.com 15 also; i hear the seven-fold song thereof. carmen. by wisdom forms he matter and space and time, experience to sublime. by virtue spends he his own life through all; mercy majestical. by energy revolves he all in stress of change, the limitless. by order gathers he the worlds of light in beauty infinite. by love destroys he all to recreate fresh phantasies to fate. by reason reckons he his governance, the wonder of

ook for free on: www.abika.com 16 now being brought after many days into a place where light was, being shed through a carven screen of topaz, graved with a rose of nine-and-forty petals on a greek cross, from the sun, and that also at midnight, i found myself in the presence of a certain aged man (for it was written that his days should be an hundred and twenty years) who stood before a table of seven sides, whereon were fire, and incense in a thurible, and bread. of these did he bid me partake; and they being consumed, he took a phial of golden oil from their midst, and anointed mine eyes, and mine ears, and my lips. with that i was aware of the image of a god, severe and noble of aspect, his spirit utterly calm, in his right hand a sickle and in his left an hourglass. and as i looked up

tten: with us two thousand years is as one day. then my instructer showed me that the brotherhood send forth one of their fellows every two thousand years, bringing one word to serve mankind as a new formula of magick, that it may take one further step on the long road that leadeth to perfection. also, twice in that period, that is, at intervals of a little more than three, and a little less than seven, centuries, they send a lesser prophet to prepare the way of the next word, and to maintain or to restore the virtue of the word then current. and on the unfurled portion of the chart i read the names of certain of these brethren, and the words as one was uttered after the other. but some i could not read, because the characters were strange. these: fu-hsi. after a great space (with few name

ALEISTER CROWLEY THE LOST CONTINENT

ht; and let no man make thee afraid. love is the law, love under wi a the lost continent by aleister crowley ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. june 21, 1985 e.v. sun in cancer moon in leo an 81 e.n .pa the lost continent* preface last year i was chosen to succeed the venerable k-z--who had it in his mind to die, that is, to join them in venus, as one of the seven heirs of atlantis, and i have been appointed to declare, so far as may be found possible, the truth about that mysterious lost land. of course, no more than one seventh of the wisdom is ever confided to one of the seven, and the seven meet in council but once in every thirty-three years. but its preservation is guaranteed by the interlocked systems of "dreaming true" and of "preparation of t

dwelt a race not greatly superior in height to our own, but of vaster frame. the bulk and strength of the bear is not inappropriate as a simile for the lower classes; the higher had the enormous chest and shoulders and the lean haunches of the lion. this strength gave an infallible beauty, made monstrous by their most inexorable law, that every child who developed no special feature in the first seven years should be sacrificed to the gods. this special feature might be a nose of prodigious size, hands and wrists of gigantic strength, a gorilla jaw, an elephant ear--or any of these might entitle its owner to life* for in all such variations from the normal they perceived the possibility of a development of the race. men and women were hairy as the ourang-outang and all were closely shaven

hese laws are found in the jewish transcript of the egyptian code, which they, being a slave race, interpreted in the reverse manner "thou shalt not make any graven image" every male child on attaining manhood, had a graven image given him to worship, a miracle-working image, whose principle exploits he would tattoo upon it "remember the sabbath day and keep it holy" the atlantean kept one day in seven for all purposes unconnected with his principle task "thou shalt not commit adultery" though the atlanteans married, intercourse with the wife was the only act forbidden "honour thy father and thy mother" on the contrary, they worshipped their children, as if to say "this is the god whom i have made in my own likeness" similarly, there is one exception and one only to the rule of silence. it

rled up into the presence of atla, he bade farewell to the appointed listeners in the manner suitable to his dignity, and then, taking a last deep draught of zro into his lungs, rushed into the antrum. they heard him cry aloud "o" with surprise, and then with inexpressible rapture the words "behind atla, otla" which were, and still are, completely unintelligible. their surprise was greater, when, seven days later he came striding past them without greeting. he went to his 'house' and shut himself up, was never seen or heard again, but was assuredly living at the time of the 'catastrophe. this man founded a school of philosophy, or rather, it founded itself on what it supposed him to have discovered; and this school disputes with the orthodox the credit of the final success. the lesser myst

s the essentially two-fold thing, more two-fold (in a way) than the number two itself. it is interesting here to sketch briefly the mathematics of atlas. the task is not easy, as their minds worked very differently from ours. the number 1 was a fairly simple idea; but two was not only two, but also 'the result of adding 1 to 1' and 'the root of 4. the numbers grew in complexity out of all reason. seven was 6 plus 1, and 5 plus 2, and 4 plus 3, and so on; as well as 'the root of 49 'half 14' and the like. they even distinguished 4 plus 3 from 3 plus 4. each number also represented an idea or group of ideas on all sorts of planes. it would have been quite possible to discuss dressmaking in terms of pure number. to give an example of the way in which their minds thought, consider the number t

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

form of it is "nothingness with twinkles. i conclude this note, therefore, by quoting certain chapters of liber aleph, in which i have described various cognate forms of the vision "de gramine sanctissimo arabico "recall, o my son, the fable of the hebrews, which they brought from the city of babylon, how nebuchadnezzar the great king, being afflicted in his spirit, did depart from among men for seven years' space, eating grass as doth an ox. now this ox is the letter aleph, and is that atu of thoth whose number is zero, and whose name is maat, truth, or maut, the vulture, the all-mother, being an image of our lady nuith, but also it is called the fool, who is parsifal 'der reine thor, and so referreth to him that walketh in the way of the tao. also, he is harpocrates, the child horus, wa

e whose formula is none-two" i note that laotze makes no attempt to announce a tao which is truly free from teh. teh is the necessary quality of tao, even though tao, withdrawing teh into itself, seems to ignore the fact. the only pause i make is this, that mine own holy guardian angel, aiwaz, whose crown is thelema, whose robe agape, whose body the lost word that he declared to me, spake in book seven and twenty, saying "here is nothing under its three forms" can there then be not only nothing manifested, teh or two, a nothing unmanifested, tao or naught, but also a nothing absolute? but there is nothing incompatible with the terms of this verse. the idea of "because" makes everything dependent on everything else, contrary to the conception of the universe which this book has formulated

, and catullus. liber aleph has detailed instruction on numerous points involved in these questions. why "eight and ninety" rules of art? i am totally unable to suggest a reason satisfactory to myself; but 90 is tzaddi, the "emperor, and 8, cheth, the "charioteer" or cup-bearer; the phrase might them conceivably mean "with majesty. alternatively, 98= 2 x 49: now two is the number of the will, and seven of the passive senses. 98 might then mean the full expansion of the senses (7 x 7) balanced against each other, and controlled firmly by the will "exceed by delicacy: this does not mean, by refraining from so-called animalism. one should make every act a sacrament, full of divinest ecstasy and nourishment. there is no act which true delicacy cannot consecrate. it is one thing to be like a so

heir limits they have done excellent work. al iii,23 "for perfume mix meal& honey& thick leavings of red wine: then oil of abramelin and olive oil, and afterward soften& smooth down with rich fresh blood" the new comment meal: ordinary wheaten flour. leavings: the "beewing" of port should be good. oil of abramelin: take eight parts of oil of cinnamon, four of oil of myrrh, two of oil of galangal, seven of olive oil weh note: this is not the recipe given in abramelin, though it seems at first correct. that recipe took the proportions from the dry ingredients. if the essential oils are used instead at the same proportion, the mixture will be much too strong. in fact, the oil of cinnamon may injure the eyes or raise blisters if used at this strength. al iii,24 "the best blood is of the moon

of the law shall be printed beautifully in red ink and black upon beautiful paper made by hand; and to each man and woman that thou meetest, were it but to dine or to drink at them, it is the law to give. then they shall chance to abide in this bliss or no; it is no odds. do this quickly" the old comment 39. this being done; but quickly? no. i have slaved at the riddles in this book for night on seven years; and all is not yet clear. the new comment this account is published with this comment itself. the present volume is thus the obedience to this command 'at them' may mean 'at their house, that is, one must give when one recognizes any one as a potential king by accepting his hospitality. an alternative meaning is "in their honour. al iii,40 "but the work of the comment? that is easy; a

ALEISTER CROWLEY THE QABALAH

divided into ten classes, and have suitable habitations (see tables in 777).23 the demons are the grossest and most deficient of all forms. their ten degrees aswer to decad of the sephiroth, but in inverse ratio, as darkness and impurity increase with the descent of each degree. the two first are nothing but absence of visible form and organization. the third is the abode of darkness. next follow seven hells occupied by thoe demons which represent incarnate human vices, and torture those who have given themselves up to those vices in earth-life. their prince is lams, samael, the angel of poison and of death.24 his wife is the harlot, or woman of whoredom \ynwnz tca, isheth zanunim;25 and united they are called the beast, awyj, chioa. thus the infernal trinity is completed, which is, so to

ice; for the translator has distorted the text and its comment to suit his belief in a supreme personal god, and in that degraded form of the doctrine of feminism which is so popular with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is reall

itigate his severities toward his servant in respect of the haste wherewith this essay hath been composed! when i travelled with the venerable iehi aour in search of truth, we encountered a certain wise and holy man, shri parananda. children! said he, for two years must ye study with me before ye fully comprehend our law. venerable sir! answered frater i.a, the first verse of our law contains but seven words. for seven years did i study that verse by day and by night; and at the end of that time did i presume may the dweller of eternity pardon me! to write a monograph upon the first word of those seven words. venerable sir! quoth i: that first word of our law contains but six letters. for six years did i study that word by day and by night; and at the end of that time did i not dare to utt

y, that the 4 is not so evil when it has ceased to oppress us. the square identified with the circle is as good as the circle. 441. truth, the square of 21. hence it is the nearest that our dualistic consciousness can conceive of 21, hyha, the god of kether, 1. thus truth is our chiefest weapon as a rule. woe to whosoever is false to himself (or to another, since in 441 that other is himself, and seven times woe to him that swerves from his magical obligation in thought, word, or deed! by my side as i write wallows in exhaustion following an age of torment one who did not understand that it is a thousand times better to die than to break the least tittle of a magical oath. 463. shows what the wand ought to represent. not 364;74 so we should hold it by the lower end. the wand is also will

ALEISTER CROWLEY THE SWORD OF SONG

r bradlaugh s, pardie! by spells and caldron stews that squish up, 160 or purifying of the nadi39 till stradivarius or amati shriek in my stomach! sarasate, such strains! such music as once sadi made persia ring with! i who fish up 165 no such from soul may yet cry: vade retro, satanas! tom bond bishop !40 you old screw, pegasus! gee (swish) up (to any who correctly rhymes41 with bishop more than seven times 170 i hereby offer as emolum- ent, a bound copy of this volume) these strictures must include the liar copleston,42 reverend f. b. meyer (the cock of the dissenter s midden, he) 175 and others of the self-same kidney: how different from sir philip sidney! but cave os, et claude id, ne vituperasse inventus sim. in english let me render him! 180 ware mug, and snap potato-trap! or elsely

ur of quite a different, and indeed a more plausible one. he now believed her to be the scarlet woman of the apocalypse, with variations. on arrival in egypt he hired an old native nurse, and sailed for odessa. once in russia he could find gog and magog, and present to them the child as antichrist. for he was no persuaded that he himself was the first beast, and would ask the sceptic to count his seven heads and ten horns. the heads, however, rarely totted up accurately. at this point the accounts of mr. turle and mathilde diverge slightly. the cleric affirms that he was induced by a tartar lady, of an honourable and ancient profession, to accompany her to tibet to be initiated into the mysteries. he was, of course, robbed and murdered with due punctuality, in the town of kiev. mathilde s

but suspected them your silence would match their awhile! a classical research [protectionists may serve if the supply of hottentots gives out] i took three hottentots alive. their scale was one, two, three, four, five, infinity. to think of men so i could not bear: a new colenso i bought them to assuage their plight, also a book by hall and knight on algebra. i hired wise men to teach them six, seven, eight, nine, ten. one of the hottentots succeeded. few schoolboys know as much as he did! the others sank beneath the strain: it broke, not fortified, the brain. the bard a brainy beggar. now (higher on the human ladder) lodge is called mad, and crowley madder (the shafts of science who may dodge? i ve not a word to say for lodge) yet may not crowley be the one who safely does what most sho

he volume in which this story was issued is inscribed. 2 taphtatharath [more usually taphthartharath t.s, the spirit of mercury. now hate hath power, though not the power of love. so it came about that in his despair he fell into a trance; and in the trance mara1 appeared to him. never before had his spells availed to call so fearful a potency from the abyss of matter. son cried the accurs d one, seven days of hate unmarred by passion milder, seven days without one thought of pity, these avail to call me forth. slay me my enemy! howled the wretch. but mara trembled, enquire of ganesha concernin him! faltered at last the fiend. jehjaour awoke. iv. yes! said ganesha gloomily, the young man has given me up altogether. he tells me i am as mortal as he is, and he doesn t mean to worry about me

doesn t mean to worry about me any more. alas! sighed the deceitful jehjaour, who cared no more for ganesha and any indignities that might be offered him than his enemy did. one of my best devotees too! muttered, or rather trumpeted, the elephantine anachronism. you see, said the wily wizard, i saw perdu r abu the other day, and he said that he had become srotapatti. now that s pretty serious. in seven births only, if he but pursue the path, will he cease to be reborn. so you have only that time in which to win him back to your worship. the cunning sorcerer did not mention that within that time also must his own ruin be accomplished. what do you advise? asked the irritated and powerful, but unintelligent deity. time is our friend, said the enchanter. let your influence be used in the halls

ALEISTER CROWLEY EQ I 1

er crowley 113 the hermit 137 the temple of solomon the king (book i) 141 the herb dangerous (part i) a pharmaceutical study. by e. whineray, m.p.s. 233 "special supplement" john st. john- the record of the magical retirement of g. h. 17 frater o. m. i l l u s t r a t i o n s the silent watcher facing page 6 the four positions: the ibis, the god, the thunderbolt, the dragon" 29 the regimen of the seven" 89 blind force (supplement" 2 illustrations are not available in this electronic edition. editorial with the publication of this review begins a completely new adventure in the history of mankind. whatever knowledge may previously have been imputed to men, it has always been fenced in with conditions and restrictions. the time has come to speak plainly, and so far as may be in the language

d another visit from lord b, who told my father that he 62 had never had such glasses and that i was a "perfect treasure" like many very crochety people, he was hard to satisfy, but one satisfied he was as lavish in praise as in blame. lord b. made my reputation as a maker of spectacles, and for years i was content with this little triumph "i married when i was about two- or three-and-twenty, and seven or eight years afterwards my father died. the gap caused by his death, the void of loss and loneliness, was more than filled up by my young children. i had two little girls who, at this time, were a source of perpetual interest to me. how one grows to love the little creatures, with their laughter and tears, their hopes and questions and make-believe! and how one's love for them is intensifi

th in prison "matthew penry, whose trial for fraud and condemnation will probably still be remembered by our readers because of the very impressive evidence for the prosectuion given by canon bayton, of westminster, died, we understand, in wandsworth prison yesterday morning from syncope- extract from the "times, january 3, 1900. frank harris. 86 the chymical jousting of brother perardua with the seven lances that he brake 87 illustration facing next page: multi-color lithograph or metal plate resist work, effect like flat watercolors with heavy flat black and metalic overprinting. colors include white, metallic silver, metallic gold, burnt orange, chinese red, grayish blue, dull medium brown (always associated with gold, straw yellow and dull veridian. there are seven figures on a dull bl

nd heh to right, scroll crushed below, below this crush is a frontal fold, scrolled up from the left, down to the right and surmounted by the hebrew letters left to right: dalet through aleph, below this the ribbon whirls in a downward left spiral horn of two loops to a point- try reading that in one breath! ranked on the right edge in a column occupying the center half of the edge is a column of seven silver stars of seven points each, one point to top. at the lower right, just above the tip of the serpent's tail (described below) is a lion of assyrian style between two outward arched cresents. the lower crescent is golden and the lion's only visible hind foot rests on the center of the crescent. the upper crescent is silver and gripped by the lion's left paw at the lower horn. the face o

n tail hanging down below the hooves. the hind hooves are gold. the "saddle" of the bull is done in orange plates on gold. across the bottom and on the left side is a predominantly red-orange serpent with yellow scutes divided by orange. the scales on the back are represented in red dots on orange and defined by silver and red. eye in blue. teeth dog-like in blue with black boning. the body makes seven tight loops separated by arcs on the left of the illustration, curves to make two and a half undulations across the bottom and arches downward in a semicircle at the upper left corner. flames in yellow and red are associated with the head as: three flames accented gold brown in the shape of the hebrew letter shin above head, directly above brow and eye. one flame from nostril, slanting upwar

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thods are suggested. one is, that we can avail ourselves of the action of certain sankh ras themselves. you know how we get into "habits" of doing things, particularly habits of doing things at a definite time of day. thus we get into the habit of waking up at a definite time of the morning, and we always tend to wake up at that same hour of the day. we 40 get into a habit of eating our dinner at seven o'clock, and we do not feel hungry till about that time; and if we change the times of our meals, at first we always feel hungry at seven, then, when we get no dinner, a little after seven that hunger vanishes, and we presently get used to the new state of things. in effect the practice of any act, the persistence of any given set of ideas, regularly occurring at a set time of the day, forms

d into ten classes, and have suitable habitations (see tables in "777) 81 the demons are the grossest and most deficient of all forms. their ten degrees answer to the decad of the sephiroth, but in inverse ratio, as darkness and impurity increase with the descent of each degree. the two first are nothing but absence of visible form and organisation. the third is the abode of darkness. next follow seven hells occupied by those demons which represent incarnate human vices, and those who have given themselves up to such vices in earth-life. their prince is samael, smal, the angel of poison and death. his wife is the harlot, or woman of whoredom, ashth znvnim, isheth zennuim; and united they are called the beast, chiva, chioa. thus the infernal trinity is completed which is, so to speak,the av

ice; for the translator has distorted the text and its comment to suit his belief in a supreme personal god, and in that degraded form of the doctrine of feminism which is so popular with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns, and the like. 88 the flashing sword follows the course of the numbers; and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is r

igate his severities toward his servant in respect of the haste wherewith this essay hath been composed! when i travelled with the venerable iehi aour in search of truth, we encountered a certain wise and holy man, shri parananda. children! said he, for two years must ye study with me before ye fully comprehend our law "venerable sir" answered frater i.a "the first verse of "our" law contains but seven words. for seven years did i study that verse by day and by night; and at the end of that time did i presume- may the dweller of eternity pardon me- to write a monograph upon the first word of those seven words "venerable sir" quoth i "that first word of our law contains but six letters. for six years did i study that word by day and by night; and at the end of that time did i not dare to ut

y, that the 4 is not so evil when it has ceased to oppress us. the square identified with the circle is as good as the circle. 441. truth, the square of 21. hence it is the nearest that our dualistic consciousness can conceive of 21, ahih, the god of kether, 1. thus truth is our chiefest weapon, our rule. woe to whosoever is false to himself (or to another, since in 441 that other is himself, and seven times woe to him that swerves from his magical obligation in thought, word or deed! by my side as i write wallows in exhaustion following an age of torment one who did not understand that it is a thousand times better to die than to break the least tittle of a magical oath. 463. shows that the wand ought to represent. not 364; so we should hold it by the lower end. the wand is also will, str

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e a flaming book, on which was written an in enochian. within was drawn a fiery scorpion, yet cold withal. until the book of the east be opened! until the hour sound! 5 until the voice vibrate! until it pierce my depth; look not on high! look not beneath! for thou wilt find a life which is as death: or a death which should be infinite. for thou art submitted to the four: five thou shalt find, but seven is lone and far. o lord god, let thy spirit hither unto me! for i am lost in the night of infinite pain: no hope: no god: no resurrection: no end: i fall: i fear. o saviour of the world, bruise thou my head with thy foot to save the world, that once again i touch him whom i slew, that in my death i feel the radiance and the heat of the moving of thy robes! let us alone! what have we to do wi

900, 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 geomantic correspondences of the enochian alphabet form a sublime commentary. note that the total angels of the aethyrs are 91, the numeration

t a night, and in the morning we shall flee away, comforted. now, to myself, i have imagined the chariot of which the voice spake, and i looked to see who was with me in the chariot. it was an angel of golden hair and golden skin, whose eyes were bluer than the sea, whose mouth was redder than the fire, whose breath was ambrosial air. finer than a spider's web were her robes. and they were of the seven colours. all this i saw; and then the hidden voice went on low and sweet: come away! the price of the journey is little, though its name be death. thou shalt die to all that thou fearest and hopest and hatest and lovest and thinkest and art. yea! thou shalt die, even as thou must die. for all that thou hast, thou hast not; all that thou art, thou art not! nenni ofekufa ananael laiada i maelp

ch looks like that of honorius; but when i would read, the letter that i look at becomes indistinct at once. and now there comes an angel, to hide the tablet with his mighty wing. this angel has all the colours mingled in his dress; his head is proud and beautiful; his headdress is of silver and red and blue and gold and black, like cascades of water, and in his left hand he has a pan-pipe of the seven holy metals, upon which he plays. i cannot tell you how wonderful 32 the music is, but it is so wonderful that one only lives in one's ears; one cannot see anything any more. now he stops playing and moves with his finger in the air. his finger leaves a trail of fire of every colour, so that the whole aire is become like a web of mingled lights. but through it all drops dew (i can't describe

re is a mighty concourse of angels rushing toward me from every side, and they melt upon the surface of the egg in which i am standing in the form of the god kneph, so that the surface of the egg is all one dazzling blaze of liquid light. now i move up against the tablet- i cannot tell you with what rapture. and all the names of god, that are not known even to the angels, clothe me about. all the seven senses are transmuted into one sense, and that sense is dissolved in itself (here occurs samadhi) 33. let me speak, o god; let me declare it. all. it is useless; my heart faints, my breath stops. there is no link between me and p. i withdraw myself. i see the table again (he was behind the table for a very long time. o.v) and all the table burns with intolerable light; there has been no such

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at i had never been in london before. i have done precisely similar work in dozens of strange cities, even a twisted warren like tangier or cairo. i am worse in paris than 63 anywhere else; i think because the main thoroughfares radiate from stars, and so the angles puzzle one. the power, too, suits ill with civilized life; it fades as i live in towns, revives as i get back to god's good earth. a seven- foot tent and the starlight who wants more? 1.35. well, i've woke myself writing this. the point that really struck me was this: what would happen if by severe training i forced my "astral body" damn it! isn't there a term for it free from l.-prostitution?(one speaks of "les deux prostitutions" so it's all right. my scin-laeca, then what would happen if i forced my scin-laeca to become a

not be surprised at the shrewd silliness of my replying that i will take the second hour first. but that is always the way; the love of besting our dearest friends in a bargain is native to us: and so, even in religion, when we are dealing with our own souls, we try to cheat. i go out to cut an almond rod at midnight, and, finding it inconvenient, i "magically affirm" that ash is almond and that seven o'clock is twelve. it seems a pity to have become a magician, capable of forcing nature to accommodate herself to your statements, for no better use to be made of the power than this! miracles are only legitimate when there is no other issue possible. it is waste of power (the most expensive kind of power) to "make the spirits bring us all kinds of food" when we live next door to the savoy;

e taking, and, when they went, thoughtfully left this devil-thought behind the agony is with me yet. 84 that, though, was only a young mild devil, though of the same bad brood. it said:"is there any path or attainment? have you been fooled all along? but to-night's thought struck at my own integrity, at the inmost truth of the soul and of adonai. as i said, there is no answer to it; and as these seven days have left me fairly master of the fortress, i caught him young, and assigned him promptly to the oubliette. i put down this not as a "pose" but because the business is so gigantic. it encourages me immensely; for if my dweller on the threshold be that most formidable devil, how vast must be the pylon that shelters him, and how glorious must be the temple just beyond! 9.30. it seems tha

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ty of besz to the plumed perjury of thoth! i held him holy. holier both than aught the bearers of the bier, thoum-aesh-neith and auramoth, saw in the hiding-house of fear. the sorceries that span the sphere, the spells that harness star and sun, i whispered in his siren ear- once, twice, and thrice for every one! once, twice, and thrice- the boon's begun! with four and five and six it stirs: with seven the druid dance is done, and death drives home his silver spurs! then- the last leap. what crowning curse can bid 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 b

but this worthless painted face. i do not care that she is ugly, nor that she has painted her face, so that she only lure his secret from time. time dallies like a fool at her feet when he should be smiting cities. time never wearies of her silly smile. there are temples all about her that he has forgotton to spoil. i saw an old man go by and time never touched him. time that has carried away the seven gates of thebes! she has tried to bind him with ropes of eternal sand, she had hoped to oppress him with the pyramids. he lies there in the sun with his foolish hair all spread about her paws. if she ever learns his secret we will put out his eyes, so that he shall find no more our beautiful things- there are lovely gates in florence that i fear he will carry away. 207 we have tried to bind

student can sort hair-restoring pamphlets and blackhead eradicators from lectures and essays by lister and m ller. thus frenziedly, at the age of twenty-two, p. set out on the quest of the philosopher's stone. visita interiora terrae rectificando invenies occultam lapidem veram medicinam; this is indeed the true medicine of souls; and so p. sought the universal solvent vitriolum, and equated the seven letters in vitriol, sulphur, 235 and mercury with the alchemical powers of the seven planets; precipitating the salt from the four elements- subtilis, aqua, lux, terra; and mingling flatus, ignis, aqua, and terra, smote them with the cross of hidden mystery, and cried "fiat lux" youth strides on with hasty step, and by summer of this year- 1898- we find p. deep in consultation with the mysti

es down into the infernal darkness on winged thoughts "the fiery limbs, the flaming hair, shot like the sinking sun into the western sea" and we find him now in the goetic kingdoms of sorcery, witchcraft, and infernal necromancy. the bats flit by us as we listen to his frenzied cries for light and knowledge "the spiritual guide" and "the cherubic wanderer" are set aside for "the arbatel" and "the seven mysterious orisons" a hurried turning of many pages, the burning of many candles, and then- the key of solomon for a time is put away, with the grimoires and the rituals, the talismans, and the virgin parchments; the ancient books of the qabalah lie open before him; a flash of brilliant fire, like a silver fish leaping from out the black waters of the sea into 236 the starlight, bewilders hi

symbolises the qliphoth- or evil demons. between the altar and the entrance to the holy place stood the laver of brass, as a symbol of the waters of creation" illustration on page 264 approximated below. 31st. 32nd. 29th_ hb:shin hb:taw hb:qof_ hierophant/ red/ lamp_ banner of the west\ banner of the east water=\air_ t o_ a f stolistes dadouches b_ l e_ e a hegemon t r_ t facing east h_ table of seven shew bread branched candlestick_ k. e. r. u. x. lights. unshaded_ hiereus_ diagram 15. arrangement of the temple in the 1= 10 ritual (second part. the "hegemon" then explains the symbolic drawing of the zodiac, which is most complicated, but consists mainly of twelve circles and a lamp in the centre to represent the sun "the whole figure represents the rose of creation, and is a synthesis of

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he deeds and thoughts that obscure thee? i wait for thee, my soul distraught with aching for some nameless naught in its most arcane crypt- am i not fit to endure thee? girded about the paps with a golden girdle of glory, dost thou wait me, thy slave who am, as a wolf lurks for a strayed white lamb? the chain of the stars snaps, and the deep of night is hoary! thou whose mouth is a flame with its seven-edged sword proceeding, 351 come! i am writhing with despair like a snake taken in a snare, moaning thy mystical name till my tongue is torn and bleeding! have i not gilded my nails and painted my lips with vermilion? yea! thou art i; the deed awakes: thy lightning strikes, thy thunder breaks wild as the bride that wails in the bridegroom's plumed pavilion! aleister crowley 352 the man-cover

a word of praise to my wives. of course the poor creatures think i am a mere man, but apart from this 382 little error they treat me gently and worship me so much that they seem very much concerned every time i venture myself out of their sight. the sailor, my lieutenant, calls them "nurse" but then he is such a simple fellow! remembering the laws of manu, and how it is there said that there are seven kinds of wife "i.e, a wife like a thief, like an enemy, like a master, like a friend, like a sister, like a mother, like a slave, and that the last four are good and the last of all the best, i cannot quite agree with the ancient. my wives are of the best, and i am afraid they are like a master to me, though their authority is always tempered with sisterly manners. and what fine cooks they b

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eh. by lord dunsany 205 the priestess of panormita. by elaine carr 209 the temple of solomon the king (book ii) 217 amongst the mermaids. by norman roe 335 ave adonai. by aleister crowley 351 the man-cover. by george raffalovich 353 stewed prunes and prism: the tennyson centenary. by a. quiller, jr. 393 illustration the signs of the grades "facing page" 12 editorial it is four hundred and seventy-seven years since the trouble in the monastery. there were assembled many holy men from every part of the civilized world, learned doctors, princes of the church, bishops, abbots, deans, all the wisdom of the world; for the question was important- how many teeth were there in a horse's mouth. for many days the debate swung this way and that, as father was quoted against father, gospel against epis

ccessful practitioners. all these forms and names are almost infinitely varied. the grosser visual and auditory phenomena of hashish belong to the group. it is not just to suppose that a vision of a divine being of ineffable splendour is necessarily of higher type than this shadowy form-world. mistake on this point has led many a student astray. highest among these things are the three visual and seven auditory phenomena of yoga (we omit consideration of the other senses; the subject requires a volume) these are referred to the sun, the moon, and fire; and their appearance marks the attainment of dhyana. they are dazzling, and accompanied with such intense though passionless bliss that they partake of the nature of vedana and may under certain conditions even rise to touch san n a. of the

rtue, wisdom, and equity are assembled "stoop not down unto the darkly splendid world; wherein continually lieth a faithless depth, and hades wrapped in clouds, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss; ever espousing a body unluminous, formless and void "stoop not down, for a precipice lieth beneath the earth, reached by a descending ladder which hath seven steps, and therein is established the throne of an evil and fatal force "stay not on the precipice with the dross of matter, for there is a place for thy image in a realm ever splendid "invoke not the visible image of the soul of nature "look not upon nature, for her name is fatal "it becometh you not to behold them before your body is initiated, since by always alluring they seduce the soul

is. here, at any rate, he was "au courant des affaires" yet as roderic, puzzled and pleased, finished his absinthe he said more seriously than he had yet spoken "i hear that monsieur is a great painter (roderic modestly waved aside 111 the adjective "has painted many pictures of paris. indeed, as i think of it, i seem to remember a large picture of st. suplice at the salon of eight years ago- no, seven years ago" roderic stared in surprise. how should one- such a man, of all men- remember his daub, a thing himself had long forgotten? the oldster read his thought "there was one corner of that picture which interested me deeply, deeply" he said "i called to see you; you had gone- none knew here. i am indeed glad to have met you at last. perhaps you would be good enough to show me your pictur

ns of exalting the consciousness from ruach to neschamah. 166 part i in the first verse of the first chapter of the first five books of the holy law: it is written- b'rashith ba ra alohim ath hashamaim vaath haaretz, or in aramaic script bet-resh-aleph-shin-yod-taw bet-resh-aleph aleph-lamed-heh-yod-memfinal aleph-taw heh-shin-mem-yod-memfinal vau-aleph-taw heh-aleph-resh-tzaddifinal such are the seven words which constitute the beginnings or heads of one law; and i propose to show, by applying to the text the keys of the qabalah, that not merely the surface meaning is contained therein. in the beginning, created, god, the essence of the heavens, and the essence, of the earth. in the beginning .god. in wisdom :created:the elohim :the essence<<1>:of the heavens in the head<<2 .the holy gods

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is creature of sigils "magus of art" i, s.s.d.d, soror of the order of the golden dawn, theorica adepta minora of the order of the rose of ruby and the cross of gold "i.a" creature of sigils, impure and unconsecrate! thou canst not enter our magic circle "d.p.a.l" creature of sigils, i purify thee with water "ae.a" creature of sigils, i consecrate thee by fire [magus of art in a loud voice cries "seven times" the name of the spirit, vibrating strongly, and then says] assistant magus of art, i command thee to place the sigil at the foot of the altar "i.a" mighty magus of art, all your commands shall be obeyed and all your desires shall be fulfilled [he does so. the magus of art, standing on the throne of the east, then proclaims "the invocation" o thou mighty and powerful spirit taphthartha

entment of a lotus wand by the white band in his right hand, then say, as if with the projected astral consciousness] adoration unto ye, ye lords of truth in the hall of thmaist, cycle of the great gods which are behind osiris: o ye that are gone before, let me grasp your hands, for i am made as ye! o ye of the hosts of the hotepischim! purge ye away the wrong that is in me! even as ye purged the seven glorious ones who follow after the coffin of the enshrined one, and whose places anubist hath fix d against the day of "be-with-us" o thoth! who makest truth the word of aeshoori! make my word truth before the circle of the great gods! adoration unto thee, anubi, who guardest the threshold of the universe! adoration unto thee, auramooth, purify me with the living waters! adoration unto thee

ief" mighty adeptus major, why in the centre "second" because that is the point of perfect equilibrium [by this system of question and answer the whole symbolism of the vault is explained. thus, the name of the founder signifies the rose and cross of christ, the fadeless rose of creation, the immortal cross of light. the vault itself represents the tomb of osiris onnophris, the justified one. its seven sides the seven lower sephiroth, the seven days of creation, and the seven palaces. it is situated in the centre of the earth, in the mountain of the caverns, the mystic mountain of abiegnus; which is the mountain of god in the centre of the universe, the sacred rosicrucian mountain of initiation. the meaning of abiegnus is explained as follows by the "third adept] illustration on page 209 d

pied by a heptagonal drawing. the outer heptagon has an inner one symmetrically inside a very little way from the outer, like the thickness of a wall. this heptagon is point up and side down. within the inner heptagon is a unicursal heptagram, created by drawing lines between alternate vertices. only the uppermost point has any writing, the word "east. the symbols of the planets are placed in the seven triangles formed between the inner angles of the heptagram and the sides of the double heptagon: clockwise from the top right: jupiter, saturn, moon, venus, mercury, sun and mars. dashed lines are used below the lowest face of the heptagon to indicate that that face is a door hinged on the left to open outward into the middle of the rectangular room. these words are written between the dashe

ature, divided into a hexad and tetrad. the oval embraces the first six sephiroth, and the tau cross the lower four, answering to the four elements. the complete symbol of the rose and cross, which the chief adept carries upon his breast, is then explained to mean "the key of sigils and of rituals; and that it 209 represents the force of the twenty-two letters in nature as divided into a three, a seven and a twelve "many and great are its mysteries" the explanation of the rose and cross being ended, the third adept first explains his wand as having marked on it the colours of the twelve signs of the zodiac between light and darkness, and that it is surmounted by the lotus flower of isis, which symbolizes the development of creation. then, secondly, the adeptus major explains his as "a wand

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f the abyss. i know thee! o thou crimson sword of destruction, who chasest the comets from the dark bed of night, till they speed before thee as serpent tongues of flame. 6. o thou sovran archer of the darksome regions, who shooteth forth from thy transcendental crossbow the many-rayed suns into the fields of heaven. i know thee! o thou eight-pointed arrow of light, who smiteth the regions of the seven rivers until they laugh like maenads with snaky thyrsus. 7. o thou sovran paladin of self-vanquished knights, whose path lieth through the trackless forests of time, winding athrough the byss of unbegotten space. i know thee! o thou despiser of the mountains, thou whose course is as that of a lightning-hoofed steed leaping along the green bank of a fair river. 8. o thou sovran surging of wil

thou art all and none of these in the fullness of thy not-being. o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 35 the chapter known as sagittarius the twelvefold rejoicing of god and the unity thereof i adore thee by the twelve rejoicings and by the unity thereof. 1. ah! but i rejoice in thee, o thou my god; thou seven-rayed rainbow of perfect loveliness; thou light-rolling chariot of sunbeams; thou fragrant scent of the passing storm: yea, i rejoice in thee, thou breath of the slumbering valleys; o thou low-murmuring ripple of the ripe cornfields! i rejoice, yea, i shout with gladness! till, as the mingling blushes of day and night, my song weaveth the joys of life into a gold and purple crown, for the gl

thou summer softness of lips, that glow hot with the scarlet of passion! i adore thee, evoe! i adore thee, iao! o thou pearly foam of the grape, that art flecked with the roses of love! i adore thee, evoe! i adore thee, iao! o thou frenzied hand of the seas, that unfurlest the black banner of storm! i adore thee, evoe! i adore thee, iao! o thou shrouded book of the dead, that art sealed with the seven souls of man! i adore thee, evoe! i adore thee, iao! o thou writhing frenzy of love, that art knotted like the grid-flames of hell! i adore thee, evoe! i adore thee, iao! o thou primal birth-ring of thought, that dost encircle the thumb of the soul! i adore thee, evoe! i adore thee, iao! 69 o thou blind flame of nothingness, as a crown upon my brow! i adore thee, evoe! i adore thee, iao! o g

he other groweth lean, like a paunchy thief sucking dry a skin of amber wine. yet though the light of the first devoureth the light of the second, nevertheless the light of the second disgorgeth the light of the first, so that there is neither the desire of light nor the need of light_ all being as a woven twilight of day and night, a madness of mingling moons. yet i behold! 11. now mine eyes are seven, and are as stars about a star; and the lids of mine eyes are fourteen, two to each eye. also have i seven arms to do the bidding of the seven eyes; and each arm hath an hand of three fingers, so that i may rule the great ocean and burn it up with the spirit of flame, and that i may drown the fire in the abode of the waters. thus i am rendered naked; for neither flame nor water can clothe me

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ere is the wind, a whirling sword, the savage rapture of the air tossed beyond space and time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of wings! olympas. master! marsyas. know also that above these portents hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the veil that only rips apart when the spear strikes to jesus' heart! a mighty guard of fire are they with sabres turning every way! their eyes are millstones greater than the earth; their mouths run seas of blood. woe be to that accurs d man of whom they are the iniquities! swept in their wrath's avenging flood to black immitigable seas! 24 woe to the seeker who shall fail

to breast, is there some rapture yet to excite this prone and pallid neophyte? olympas. o but there is no need of this! i burn toward the abyss of bliss. i call the four powers of the name; earth, wind and cloud, sea, smoke and flame to witness: by this triune star i swear to break the twi-forked bar. but how to attain? flexes and leans the strongest will that lacks the means. marsyas. there are seven keys to the great gate, being eight in one and one in eight. 40 first, let the body of thee be still, bound by the cerements of will, corpse-rigid; thus thou mayst abort the fidget-babes that tense the thought. next, let the breath-rhythm be low, easy, regular, and slow; so that thy being be in tune with the great sea's pacific swoon. third, let thy life be pure and calm swayed softly as a w

l permit) should be clear. now invoke an elemental from the curcurbite consonant to the nature of the mixture, and judge by the nature of the colour of its robes and their brilliancy whether the matter has attained to the right condition. but if the flashes do "not" appear, and if the robes of the elemental be not brilliant and flashing, then let the curcurbite stand within the white triangle for seven days: having on the right hand of the apex of the triangle a flashing tablet of the sun, and in the left hand one of the moon. let it not be moved or disturbed all those seven days; but not in the dark, save at night. then let the operation as aforementioned be repeated over the curcurbite, and this process may be repeated altogether three times if the flashing light cometh not. for without

the white end, the alchemist now draws over the curcurbite the symbol of the flaming sword as if descending into the mixture. then let him place the curcurbite to the east of the altar. the alchemist stands between 167 the pillars, and performs a solemn invocation of the forces of mars to act therein. the curcurbite is then to be placed between the pillars (or the drawn symbols of these same) for seven days, upon a flashing tablet of mars. after this period, fit on the alembic head, and distil first in balneum mariae, then in balneum arenae till what time the mixture be clean 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 mercury to act in the clear fluid; so as to formulate therein the alchemic mercury:

the alchemic mercury: even the mercury of the philosophers (the residuum of the dead head is not to be worked with at present, but is to be set apart for future use) after the invocation of the alchemic mercury a certain brilliance should manifest itself in the whole fluid (that is to say, that it should not only be clear, but also brilliant and flashing. now expose it in an hermetic receiver for seven days to the light of the sun: at the end of which time there should be distinct flashes of light therein (or an egg philosophic may be used; but the receiver of the alembic, if closed stopped, will answer this purpose) t. now the residuum or dead head is to be taken out of the curcurbite, ground small, and replaced. an invocation of the forces of jupiter is then to be performed over that pow

ALEISTER CROWLEY EQUINOX EQ I 4 2

ng in the lecherous a speedy concentration, it might be the greatest 284 "shiva sanhita" chap. v, 155. 285 atman, pan, harpocrates, whose sign is silence, etc, etc. see "777. 286 the vision of the holy guardian angel- adonai. 287 equilibrium, silence, supreme attainment, zero. 288 as for women they are considered beyond the possibility of redemption, for in order of re-incarnation they are placed seven stages below a man, three below a camel, and one below a pig. manu speaks of "the gliding of the soul through ten thousand millions of wombs" and if a man steal grain in the husk, he shall be born a rat; if honey, a great stinging gnat; if milk, a crow; if woven flax, a frog; if a cow, a lizard; if a horse, a tiger; if roots or fruit, an ape; if a woman, a bear "institutes of manu" xii, 55-6

to the level of an occult punch and judy showman. he had attained to powers that were beyond the normal, and now he carried them secretly like some precious blade of damascus steel, hidden in a velvet sheath, concealed from view, but ever ready to hand. he did not display his weapon to the wanton, neither did he brandish it before the 195 eyes of the gilded courtezan- babylon, thou harlot of the seven mansions of god's glory! but he kept it free from rust, sharp and glittering bright, so that when the time came wherein he should be called upon to use it, it might leap forth from its sheath like a flash of lightning from betwixt the lips of god, and slay him who had ventured to cross his path, silently, without even so much as grating against his bones. 196 297 possibly the restraint of br

le fully to arouse the energies. these symptoms, together with a peculiar rigidity of the muscular system, and inability to measure the precise compass and volume of the voice when speaking, brought the case nearer in resemblance to those recorded by dr. o'shaughnessy, of calcutta, as occurring under his immediate inspection among the natives of india, than any i have ever witnessed. at half-past seven in the evening, and consequently after supping instead of before, as i should have preferred, he took twenty-five grains of the drug. this may seem a large bolus to those who are aware that from fifteen grains i frequently got the strongest cannabine effect; but it must be kept in mind that, to secure the full phenomena, a much greater dose is necessary in the first experiment than ever afte

to his weekly entertainments; so i 288 came. he urged me to speak; so i spoke. he then revealed his divine self in an exceptionally able manner; i refrained from revealing mine. his divine self reminded one rather of a 'navvy's saturday night, by battersea burns" he further urged me to go and see the mahatma himself on the following sunday; and this i did. i arrived at 60, south audley street at seven o'clock. there were already about twenty sheepish-looking tigers present, and when the mahatma entered the room, i sat down next to him; for, knowing, in case a scrimmage should occur, that a hindoo cannot stomach a blow in the spleen, i thought it wisest to be within striking distance of him. the mahatma opened the evening's discussion by saying "humph. i am agnostic, you are believers. i s

ust have spent years of labour. man he traces back to the pygmies of central africa, these or beings very like them hundreds of thousands of years ago emigrated all over the world- they were paleolithic man, and whether these ape-like little beings had a mythos 341 or not would appear to be doubtful, but the next great exodus, that of neolithic man, carried with it the stellar mythos- that of the seven stars and the pole star, and the varied quarters to which these primitive men travelled is carefully indicated on the map at the end of the book. though it may seem strange that they crossed vast oceans, it must be born in mind that the configurations of the globe have changed since those remote periods; besides, primitive man did get about the world in a most extraordinary way, as such isla

ALEISTER CROWLEY EQUINOX EQ I 4 3

t suckled him in childhood's sweet and solemn days. weeping she bares the holy womb! shrieks out the mother's last appeal: and reads irrevocable doom in those dread eyes of ice and steel. he winds his horn: his warriors pour in thousands on the fenceless foe; the sunset stains their hideous war with crimson bars of after-glow. he winds his horn; the night-stars leap to light; upspring the sisters seven; while answering flames illume the deep, the blue pavilions blaze to heaven. silent and stern the northward way they ride; alone before his men staggers through black to rose and grey sir palamede the saracen. 8 iii there is a rock by severn mouth whereon a mighty castle stands, fronting the blue impassive south and looking over lordly lands. oh! high above the envious sea this fortress domi

from the hideous meal, he plunges to the land of men with nerves renewed and limbs of steel. who is the naked man that rides yon tameless stallion on the plain, his face like hell's? what fury guides the maniac beast without a rein? 16 who is the naked man that spurs a charger into camelot, his face like christ's? what glory stirs the air around him, do ye wot? sir arthur arms him, makes array of seven times ten thousand men, and bids them follow and obey sir palamede the saracen. 17 vi sir palamede the saracen the earth from murder hath released, is hidden from the eyes of men. sir arthur sits again at feast. the holy order burns with zeal: its fame revives from west to east. now, following fortune's whirling-wheel, there comes a dwarf to arthur's hall, all cased in damnascen d steel. a s

ent of the quest! and now the horrid height allows his mastery: day by day from crest to crest he hastens: faster fly his feet: his body knows not rest, until with magic speed they ply like oars the snowy waves, surpass in one day's march the galaxy of europe's starry mountain mass "now" quoth he "let me find the quest" the beast sterte up. sir knight, alas! day after day they race, nor rest till seven days were fairly done. then doth the questing marvel crest the ridge: the knight is well outrun. now, adding laughter to its din, like some lewd comet at the sun, around the panting paladin it runs with all its splendid speed. yet, knowing that he may not win, 50 he strains and strives in very deed, so that at last a boulder trips the hero, that he bursts a-bleed, and sanguine from his beard

ALEISTER CROWLEY EQUINOX EQ I 4

ss and self-consciousness. at that time, he met with the adventure which i related. a young widow horse- whipped him. lionel was still very far from his salvation. 1 for reasons which are obvious to anyone who has mixed the gluten of the white eagle with the red powder, or accomplished the third projection, the order of the tarot trumps cannot any longer be preserved. nor will their number exceed seven. ix the hermit he went to seek it in the wilderness. a cottage green as a lizard, surrounded by flowers and trees, well furnished, well kept by a couple of servants, male and female, such was the chosen retreat. it proved very comfortable- and lonely. he pursued his education, often troubled by horrid visions, when he saw himself the centre of a stage where men and women crowded above, aroun

ving arrived at years of adolescence, he put away childish things, and stepped out into the world to teach himself what no school could teach him- the arcanum that pupil and master are one! he had become a 6= 5, and it now rested with him, and him alone, to climb yet another ridge of the great mountain and become a 7= 4, an exempt adept in the second order, master over the ruach and king over the seven worlds. by destroying those who had usurped control of the order of the golden dawn, he not only broke a link with the darkening past, but forged so might an one with the gleaming future, that soon he was destined to weld it to the all encircling chain of the great brotherhood. the golden dawn was now but a deserted derelict, mastless, rudderless, with a name of opprobrium painted across its

te circle with point in center. vishuddha is placed at the base of the throat. it is composed of a star ring of sixteen gray leaves with single radial ribs, one leaf to the top. within this is a ring of sixteen white petals with dots in the lower lobe, petals to top and bottom. the center as for anahata, but sixteenfold. ajna on forehead. this is a more western symbol, two upward curving wings of seven primary feathers and a more complex array of secondaries, curving to the outside and coming to two points just above the top of the head. these join in two white featherlets a semicircular curve at the base, just above the brows. there is a stylized descending gray dove in the midst, just above the lower white featherlets. a white light seems to be seen through the backs of the wings just ab

winged-globe" the result was pretty good. tejas-v yu (e" fair. ankh149 (a green" not bad. pentagram (e" rather good. the l. i. l.150 (e" burning till extinct. rather good, but oil level descended very irre- gularly.151 cross" result fair. cross. 10 m. 15 s. three breaks. isis152 (e. 18 m. 30 s. five breaks. a very difficult prac- tice, as isis behaved like a living object.153 winged-globe. 29 m. seven breaks. result would have been much better but for an epi- cene enuch with an alleged flute. my mind revolved various methods of killing it. tejas-ak sa. 18" seven breaks. r. r. et a. c.154 19" seven breaks. pendulum" after 3 m. lost control and gave up. winged-globe (e. 10" ten breaks.155 108 145 apas-v yu is the element of water and is symbolized by a black egg of spirit in the silver cres

e soror" aloud (and i think audibly) and remained some time.166 this astral projection is an operation of chokmah; for the chiah must vivify the nephesch shell. after returning p. records that on his journey back he saw "his magical mirror of the universe very clearly in its colours" towards the end of april p. drew up for himself the following daily task (1) to work through the first five of the seven mental operations.167 (2) the assumption of god forms.168 (3) to meditate on simple symbols with the idea of discovering their meaning (4) rising on planes (5) astral visions.169 (6) adonai ha aretz.170 113 166 this description of hong-kong is as correct as can be expected from so short a visit. the conversation was subsequently verified by letter, and also again when they met several years

ALEISTER CROWLEY EQUINOX EQ I 6 2

s the traitor's breath goeth forth, he perisheth by the secret sibilant word that is spoken unto death. even as the profane hand reacheth to the sacred sand, fire consumes him that his name be forgotten in the land. 5 even as the wicked eye seeks the mysteries to spy, so the blindness of the gods takes his spirit: he shall die. even as the evil priest, poisoned by the sacred feast, changes by its seven powers to the misbegotten beast: even as the powers of ill, broken by the wanded will, shriek about the holy place, vain and vague and terrible: even as the lords of hell, chained in fires before the spell, strain upon the sightless steel, break not fetters nor compel: so be distant, o profane! children of the hurricane! lest the sword of fire destroy, lest the ways of death be plain! so dep

ALEISTER CROWLEY EQUINOX EQ I 6

master of the three? salt is lady of the sea; lord of air is mercury. now by god's grace here is salt fixed beneath the violet vault. now by god's love purge it through with our right hermetic dew. now by god wherein we trust be our sophic salt combust. then at last the eye shall see three in one and one in three, sulphur, salt, and mercury, crowned by heavenly alchemy! 14 to the one who sent the seven glory in the highest heaven! to the seven who are the ten glory on the earth, amen! 16. and of the difficulties of this practice and of the results that reward it, let these things be discovered by the right ingenium of the practicus. 15 liber tzaddi vel hamvs hermeticvs svb figvra xc 17 a. a. publication in class a. imprimatur: n. fra a. a. liber tzaddi vel hamvs hermeticvs svb figvra xc 0

e" said the dark man my comrade "is a pleasant place for refreshment before we turn to the further journey" as he spoke, although no sun was visible, a mighty rainbow appeared, and crowned the tower. i cried out joyfully "the bow of promise" but they answered nothing. and at that i understood that they had travelled further already, and were but returned for an hour to succour me who had no boat. seven days then we remained in the tower, eating and drinking. also in my sleep i had many marvellous dreams, of greater sustenance than sleep itself. and there was given unto me by my fair brother (for so i may now call him) a little book, wherein it was written how a man might build himself a shallop, and have for steersman one appointed thereunto. this then i laboured to build, and the toil was

he other half of that token 108 of paradise. then, if he have kept the holy fire alight, perhaps with much false fuel, that fire shall instant blaze and fill the temple of his soul. by its insistent energy it shall destroy even the memory of all those marsh-lights that came to greet it; and the priest shall bow down in the glory, and grasp the altar with his hands, and strike it with his forehead seven times. now this altar is the earthen altar of demeter. then understanding all things by the light of that love, he shall know that this is love, that this is the soul of the earth, that this is fertility and understanding, the secret of demeter. nay (even) the oracle may speak in his heart and foretell or foreshadow the greater mysteries of persephone, of death the daughter of love. those, t

pendragon comes out in four days' time "i wish you'd learnt twiddling" said the brother sadly "but what am i to do, sir "twiddle, you damned fool "i know you always mean something "never. there is nothing to mean "oh "be off, i can't be bothered with you- be off! i send you packing. is that" clear "you have nothing to say to me "what have i been saying this priceless past fourteen minutes twenty-seven seconds? ape! goat! imbecile! dullard! poopstick! do you think one can recover lost time? one must talk english to you- english, you hotel blotting-paper, you unabsorbent wad of pulp! english, you englishman" rolles nearly lost his temper at the final insult. 145 "well, then, i send you packing. go and pack, dolt! pack! trunks, portmanteaux, bags, boxes, and for the lord's sake pack some bra

and accounts for the difference in style as that of the amanuensis whom the apostle john employed. two noticable, but irreconcilable, attempts have in recent years been made to interpret the book, theologically and historically. the learned dr e. v. kenealy made sense out of it, but overdid the subject. he believed it to represent the apocalyptic church of adam, and found in its addresses to the "seven churches" the existence of a great asian hierarchy of the seven temples of the "twenty-four ancients" and further, in its various characters, the acts of the twelve divine incarnations, or messengers, who follow each other at periods of 600 years, as taught in regard to the manifestations of vishnu. then, in 1906, we have a book of the astronomer, nicholas marazoff, verified by the astronome

ALEX SANDERS THE KING OF THE WITCHES

fin. 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 days in manchester, and alex was an undersized seven-year-old passing through mean back streets on his way fromst george's primary school in hulme to the home of his grandmother. the sanders family had recently moved to a semi-detached house-no.2 stratton road, chorlton-a great improvement over the old victorian house near the central goods yard in manchester, where mother, father and three children had had to make do in one room. but living i

witches object, and he disliked keeping secret the source of his powers. witchcraft was infinitely more satisfying because each member actively participated; there was no passive audience as in spiritualism. alex's new-found popularity turned his head, however, and he began to boast that he could have any girl he wanted. one of his colleagues in the laboratory was a quiet girl, tall-at five-foot-seven, the same height as alex-and more refined than the others. doreen and he became lovers. he was twenty-one, she nineteen, when they married and moved into a small two-up-and-two-down house in vale street, hulme. almost from the start he felt trapped. what had happened to the rosy dreams he had had? here he was in a 6s. rod-aweek house with no hot water and, most frightening of all, there was

ments demanded by the abra-melin instructions. 55 he who commenceth this operation in solitude can elect a place according to his pleasure where there is a small wood in the midst of which you shall make a small altar and you shall cover the same with a hu t or shelter of fine branches so that the rain may not fall thereon and extin guish the lamp and the censer. around the altar at a distance of seven paces you shall prepare a hedge of flowers, plants and green shrubs so that it may divide the entrance into two part s, the int erior where the altar and tabernacle shall be placed after the manner of the temple. and the ext erior which shall be as a portico thereunto' alex was miles away from any wood, however, so he simulated one in his room, having read in the statement 'we shall rule and

hree, according to the magic ritual, and as they had.noroses oftheir own,the coven madeforays intog rdensallover eneighbou1' hood until there was not a rose to be seen in the entire district' they.charted an elaborate circle surrounded.by. pentacles and the symbolitwatchtowers. the child sat.a little' apart,ll1 a small triangle. he was to be used as a medium through'\vhicli voices might speak. at seven o'clock in the evening they took. their places within the circle and began their incantations. theros scented incense f1lled the room. hour. after.'hour they .called to the gods,repeatingthechants'andsecret mimes according to the instructions in' the key ofso"lomon,'but without result. at midnight they began all over again, remaining silent in between the invocations. suddenly theboy stiffen

not was maxine, mrs morris's elder daughter, a tall, quiet girl of seventeen, who actually was afraid of fringe religions (when her mother had announced her intention of inviting a witch to the house, maxine had wanted to tell a priest) she fulfilled her duties as assistant hostess but in the main kept apart from the guests. in return no one took any notice of her, least ofall alex who, at thirty-seven, regarded her asa child and a not-toofriendly one at that. alex formed the habit of visiting the morris home once a week and often he would take his tarot cards. one evening he saw the death of victor morris in the very near future. reluctant though he was to distress mrs morris, he had to tell her, for failure to disclose the truth of a vision is to abuse the witch law. victor morris had be

ALEXANDRIAN BOOK OF SHADOWS OCCULT

and be purified? c: i am. h, aided by another witch of the same gender, helps c to kneel, head and shoulders bowed forward. the loose ends of the short cord are unwound and c's ankles bound securely. the cable tow is fastened to the altar. h fetches scourge from altar as partner rings bell three times, saying: p: three, h scourges c firmly, but tenderly, thrice. p says (but doesn't ring bell: p: seven. nine. twenty-one, and each time h scourges c with the number of strokes p has named, and all should be light, yet firm, save only the very last which may sting somewhat as a reminder that h. has been deliberately restrained. hierophant then says: h: bravely thou hast passed the test. art thou ready to swear that thou wilt always be true to the art, c: i am, h: art thou ever ready to help, p

tiate consecrates wine; may be assisted by h. s) h: sixth, the pentacle (s (initiate consecrates cakes; may be assisted by h. s) h: seventh, the cords (s (initiate, with help from partner, binds h. as s/he was bound to take this degree. s) h: eighth, the scourge. for learn, in witchcraft you must ever give as you receive, but ever triple. so where i gave thee three, return nine; where i gave thee seven, return twenty-one; where i gave thee nine, return twenty-seven; where i gave thee twenty-one, return sixty-three (initiate gives 9, 21, 27, 63= 120 strokes with scourge) h: though hast obeyed the law. but mark well, when thou receivest good, so equally art thou bound to return good threefold. h. is unbound and assisted to rise, then leads initiate to wach quarter in turn, saying: h: hear ye

to reach, teach access to own depths& caverns& how to mine& work the vein of gold therein) 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

low, dolphin, fish, water snakes, sea birds, myrrh, ferns, rushes tool: cup spirits: undines 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 fir

ders under djinn (elusive& hostile, teach power over fire& energy) shortage: body heavy or chilled, thoughts drag-gy, unenthusiastic excess: hot, hyper, flitting thoughts, insomnia, anger, snappishness 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 air goddess aspect: maiden astrological rulers: jupiter, mercury keys: life principle, intellect, raphael (instructor, traveller, healer) rules: mind, essential qualities, spiritual plane, knowledge, abstract learning, theories, windy or high places, bre

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

ce, in the manifestation of love, or group consciousness, and in the development of will or purpose, lies unity, the- 54- the consciousness of the atom copyright 1998 lucis trust oneness of the subjective life, and the eventual recognition that within the form, and in the form only, lies separation and differentiation. the ancient books of the east point out, in considering this subject, that the seven stars of the great bear, the seven stars of the pleiades, and the sun sirius, have a very close connection with our solar system, and that they hold an intimate psychic magnetic relation to our solar logos. we have seen that the goal for the atom of substance is self-consciousness; and that for the entity who is evolving through a planet, the goal may be god consciousness. now, of course, wh

. in the eastern books they say that in the sun sirius lies the source of wisdom, and that the influence or the energy of love emanates from there. then they say that there is a constellation that is even more closely connected with our solar logos, the reason being that he is not, as yet, sufficiently evolved so that he can respond completely to sirius, but he can respond to the influence of the seven sisters of the pleiades. this group is a most interesting one. if you will go to the dictionary and look up the word "electricity" you will find it suggested that it may be traced back to the star electra, one of the seven sisters, and- 55- the consciousness of the atom copyright 1998 lucis trust supposed by some to be the little lost pleiad. the eastern teachers say that in the mystery of e

scriptures affirm that the connection lies in sound or vibration. perhaps the pleiades are the source of the atomic life of our logos, the active intelligent aspect, that one which was first developed, and which we might call electrical matter. then there is the great bear. there is much that is interesting said about the relation between the great bear and the pleiades in oriental writings. the seven sisters are said to be the seven wives of the seven stars of the great bear. now what is perhaps the truth back of that legend? if the pleiades are the source of the electrical manifestation, the active intelligent aspect of the solar system, and their energy that which animates all matter, they may perhaps represent the negative aspect, whose polar opposite, or the positive aspect, is their

even sisters are said to be the seven wives of the seven stars of the great bear. now what is perhaps the truth back of that legend? if the pleiades are the source of the electrical manifestation, the active intelligent aspect of the solar system, and their energy that which animates all matter, they may perhaps represent the negative aspect, whose polar opposite, or the positive aspect, is their seven husbands, the seven stars of the great bear. perhaps the union of these two is what produces our solar system. perhaps these two types of energy, one from the pleiades and the other from the great bear, meet, and in their conjunction produce that blazing forth in the heavens which we call our solar system. the relationship of these two constellations, or rather their subjective relationship

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

y of the one ideal, in their common aspiration and endeavour, they will meet before the one portal. they will then recognise themselves as brothers, severed by tongue and apparent diversity of belief, but fundamentally holding to the same one truth and serving the same god. alice a. bailey. new york 1922. the constitution of man- 2- initiation, human and solar copyright 1998 lucis trust chart the seven planes of our solar system, the constitution of man the constitution of man, as considered in the following pages, is basically threefold, as follows: i. the monad, or pure spirit, the father in heaven. this aspect reflects the three aspects of the godhead: 1. will or power..the father. 2. love-wisdom..the son. 3. active intelligence..the holy spirit. and is only contacted at the final initi

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

onstrate in a peculiar way, under the law of cause and effect, as does all else in the universe (b) all manifestation is of a septenary nature, and the central light which we call deity, the one ray of divinity, manifests first as a triplicity, and then as a septenary. the one god shines forth as god the father, god the son, and god the holy spirit, and these three are again reflected through the seven spirits before the throne, or the seven planetary logoi. the students of occultism of non-christian origin may call these beings the one ray, demonstrating through the three major rays and the four minor, making a divine septenary. the synthetic ray which blends them all is the great love-wisdom ray, for verily and indeed "god is love" this ray is the indigo ray, and is the blending ray. it

ion. it is the manifestation of the second aspect of logoic life. it is this aspect, that of the form-builder, that makes this solar system of ours the most concrete of the three major systems. the love or wisdom aspect demonstrates through the building of the form, for "god is love" and in that god of love we "live and move and have our being" and will to the end of aeonian manifestation (c) the seven planes of divine manifestation, or the seven major planes of our system, are but the seven subplanes of the lowest cosmic plane. the seven rays of which we hear so much, and which hold so much of interest and of mystery, are likewise but the seven sub-rays of one cosmic ray. the twelve creative hierarchies are themselves but subsidiary branches of one cosmic hierarchy. they form but one chor

y form unfolds before us. we know that somewhere in that scheme we, the human hierarchy, have our place. all, therefore, that we can do is to seize upon any data that seems to affect our own welfare, and concerns our own evolution, and from the study of the human being in the three worlds seek to understand somewhat the macrocosm. we know not how the one can become the three, the three become the seven, and so proceed to inconceivable differentiation. to human vision this interweaving of the system forms an unimaginable complexity, the key to which seems not to be forthcoming. seen from the angle of a master we know that all proceeds in ordered sequence. seen from the angle of divine vision the whole will move in harmonious unison, producing a form geometrically accurate. browning had hold

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

hing from producing yet one more dogmatic sectarian cult. the present volume, a treatise on cosmic fire, first published in 1925, was the third book jointly produced and carries inherent evidence that it will stand as the major and most far-reaching portion of the thirty-year teachings, notwithstanding the profundity and usefulness of the volumes published in the series entitled a treatise on the seven rays or of any other of the books. during the long course of the work the minds of the tibetan and a.a.b. became so closely attuned that they were in effect so far as much of the production of the teaching was concerned a single joint projecting mechanism. even to the end a.a.b. often spoke of her amazement at the glimpses she obtained through contact with the tibetan's mind, of limitless vi

roductory questions division a. the nature of manas or mind division b. manas as a cosmic, systemic and human factor division c. the egoic ray and solar fire division b. thought elementals and fire elementals division e. motion on the plane of mind division f. the law of attraction section three. the fire of spirit electric fire division a. certain basic fundamentals division b. the nature of the seven cosmic paths division c. seven esoteric stanzas the above tabulation of the subjects dealt with in this treatise is of very real importance, for it forms the basis of that which we shall be considering. the total lack of a wider consciousness than the individual and the personal, acts as a bar to the true comprehension of things macrocosmic, but if the occult method is adhered to, if the law

e inter-related and susceptible of intercourse, because a. energy is in motion and circulates. b. all forms in the solar system form part of the whole, and are not isolated units. c. this is the basis of brotherhood, of the communion of saints, and of astrology. these three aspects of god, the solar logos, and the central energy or force (for the terms are occultly synonymous) demonstrate through seven centres of force, three major centres and four minor. these seven centres of logoic force are themselves so constituted that they form corporate entities. they are known as a. the seven planetary logoi. b. the seven spirits before the throne. c. the seven rays. d. the seven heavenly men. the seven logoi embody seven types of differentiated force, and in this treatise are known under the name

ertain other laws in the system which are linked with this one; some of them are as follows: a. the law of economy..the law governing matter, the third aspect. b. the law of attraction..the law governing soul, the second aspect. c. the law of synthesis..the law governing spirit, or the first aspect- 11- a treatise on cosmic fire copyright 1998 lucis trust 3. these three are cosmic laws. there are seven systemic laws, which govern the manifestation of our solar logos: a. the law of vibration. b. the law of cohesion. c. the law of disintegration. d. the law of magnetic control. e. the law of fixation. f. the law of love. g. the law of sacrifice and death. 4. each of these laws manifests primarily on one or other of the seven planes of the solar system. 5. each law sweeps periodically into po

roval. forth came the cry for further light. again he gathered in the sound. he drew to higher levels the feeble spark of light. another tone was heard, the sound of cosmic fire, hid in the sons of manas. they called to their primaries. the lower four, the higher three, and the cosmic fifth met at the great inbreathing. another sheath was formed. stanza iii the great wheel turned upon itself. the seven lesser wheels rushed into being. they revolve like their mother, around, within and forward. all that existeth was. the wheels were diverse, and in unification, one. as evolved the great wheel, the inner fire burst forth. it touched into life wheel the first. it circulated. a million fires rose up. the quality of matter densified, but form was not. the sons of god arose, scanned the depth of

ALICE A BAILEY05 THE LIGHT OF THE SOUL

or traditional, either here or hereafter. non-attachment can also be described as thirstlessness. this is the most correct occult term to use as it involves the dual idea of water, the symbol of material existence, and desire, the quality of the astral plane, whose symbol is also water. the idea of man being the "fish" is curiously complete here. this symbol (as is the case with all symbols) has seven meanings; two are of use in this place: 1. the fish is the symbol of the vishnu aspect, the christ principle, the second aspect of divinity, the christ in incarnation, whether it is the cosmic christ (expressing himself through a solar system) or the individual christ the potential saviour within each human being. this is the "christ in you, the hope of glory (col. i:27) if the student will

limax produces not only the freeing of the soul from the limitations of the three worlds, but the freeing of the spiritual man from all limitations, even that of the soul itself. the goal is formlessness or freedom from objective and tangible manifestation, and the true significance of this becomes apparent as the student remembers the oneness of spirit and matter when in manifestation; i. e. our seven planes are the seven subplanes of the lowest cosmic plane, the physical. consequently only "the time of the end" and the dissolution of a solar system will reveal the true meaning of formlessness. 3. the gunas are the three qualities of matter, the three effects produced when macrocosmic energy, the life of god which persists independently of form-taking, actuates or energizes substance. the

na that is the cause of eighty per cent of the present physical diseases. the other twenty per cent is produced through ill directed life force through the centres, and attacks primarily the twenty per cent of humanity which can be called mentally polarised. the clue for the student of occultism who aspires to liberation is not to be found in breathing exercises, however, nor in any work with the seven centres in the body. it will be found in an intense inner concentration upon rhythmic living and in the careful organisation of the life. as he does this, coordination of the subtler bodies with the physical body on the one hand, and with the soul on the other, will eventuate in the automatic subsequent adjustment of pranic and vital energies. 32. to overcome the obstacles and their accompan

ordination of the subtler bodies with the physical body on the one hand, and with the soul on the other, will eventuate in the automatic subsequent adjustment of pranic and vital energies. 32. to overcome the obstacles and their accompaniments, the intense application of the will to some one truth (or principle) is required. it would be wise here, if the aspirant to yoga would note that there are seven ways whereby peace may be achieved, and thus the goal be reached. these seven are next dealt with, and each has a distinct relation to the seven obstacles earlier considered. obstacle remedy- 45- the light of the soul copyright 1998 lucis trust 1. bodily disability. wholesome, sane living (1.33) 2. mental inertia. control of the life force (1.34) 3. wrong questioning. one pointed thought (1

rinciple his various forms, sheaths, or bodies are intended to express, then he will know how to direct his will with exactitude so as to bring about the desired conditions. the sheaths and vehicles are simply his bodies of manifestation on the various planes of the system, and those sheaths must express the principle which is the characteristic or quality underlying each plane. for instance, the seven principles with which man is concerned are: 1. prana .v ital energy. etheric body .p hysical plane. 2. kama. desire, feeling. astral body. astral plane. 3. lower manas .c oncrete mind. mental body .m ental plane. 4. higher manas. abstract mind .e goic body .m ental plane. 5. buddhi .i ntuition .b uddhic body .b uddhic plane. 6. atma. spiritual will. atmic body .a tmic plane. and that which c

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

lf which is one with all that is; he finds he is equipped with an apparatus which can put him in touch with the differentiated manifestations through which deity seeks to express itself. he possesses a vital body, responsive to universal energy, and the vehicle for the two forms of soul energy to which i referred above. the subject of the vital body, its relation to this universal energy, and its seven points of contact with the physical organism are covered in my book, the soul and its mechanism, and will not be enlarged upon here, beyond quoting one paragraph "behind the objective body lies a subjective form constituted of etheric matter, and acting as a conductor of the life principle of energy, or prana. this life principle is the force aspect of the soul, and through the medium of the

immanent and transcendent aspects of reality..is the peculiar mark, the ultimo sigillo of the great mystic."21(87) the results of this dual activity and facility of interplay we will consider next. the intuition begins to function; illumination is experienced, and the life of inspiration, with its many special characteristics must be studied, and this we will attempt in our next chapter. chapter seven intuition and illumination "and god said: let there be light! and there was light- 64- from intellect to intuition copyright 1998 lucis trust bible we have laid down the general premise that modern educational methods in the west have familiarized man with the idea that he possesses a mind; they have brought him to an appreciation of the intellect, so much so, that to many the achievement of

mind stuff, then comes awareness of the self "then the mind stuff, reflecting both the knower and the knowable, becomes omniscient "the mind then tends towards discrimination and increasing illumination "when the means to union have been steadily practised, and when impurity has been overcome, enlightenment takes place, leading up to full illumination "the knowledge (or illumination) achieved is seven-fold and is attained progressively."4(91) patanjali goes on later to point out that, after proper concentration, meditation and contemplation, that which obscures the light is gradually removed, and he adds "when that which veils the light is done away with, then comes the state of being called discarnate (or disembodied) freed from the modification of the thinking principle. this is the sta

rs, unless one has had previous practice, and usually even those who have arrived at the stage of contemptation test themselves out quite often by the use of a form in order to make sure that they are not dropping back into a negative emotional quiescent state. i have used such forms as the following in working with approximately three thousand students of the meditation technique during the last seven years, and it has proved itself in so many cases that i am including it here. meditation form to develop concentration stages 1. the attainment of physical comfort and control. 2. the breathing is noted as rhythmic and regular. 3. visualization of the threefold lower self (physical, emotional and mental) as a. in contact with the soul. b. as a channel for soul energy, through the medium of t

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

the man breathes deeply. he concentrates his forces, and drives the thought-form from him. rule five three things engage the solar angel before the sheath of the one who thus creates, and steady contemplation. thus are the heart, the throat, and eye, allied for triple service. rule six the devas of the lower four feel the force when the eye opens; they are driven forth and lose their master. rule seven the dual forces of the plane whereon 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

he web pulsates. it contracts and expands. let the magician seize the midway point and thus release those "prisoners of the planet" whose note is right and justly tuned to that which must be made. rule thirteen the magician must recognize the four; note in his work the shade of violet they evidence, and thus construct the shadow. when this is so, the shadow clothes itself, and the four become the seven. rule fourteen the sound swells out. the hour of danger to the soul courageous draweth near. the waters have not hurt the white creator and naught could drown nor drench him. danger from fire and flame menaces now, and dimly yet the rising smoke is seen. let him again, after the cycle of peace, call on the solar angel. rule fifteen the fires approach the shadow, yet burn it not. the fire she

sed, it is because the investigating student has found a point of truth in himself which serves to illumine his steps as he slowly and gradually presses forward. 2. there are many types of minds, and it is not to be expected that the information given, for instance, in this treatise will appeal to all. it should be remembered that all people are units of consciousness breathed forth on one of the seven emanations from god. therefore, even their monads or spiritual aspects are inherently different just as in the prism (which is one) there are the seven differentiated colours. even this is so only because of the nature and point of view and the perceiving apparatus of the man whose eye registers and differentiates the varying rates of vibratory light. these seven subsidiary groups again prod

duces the concretion of ideas on the physical plane. f. strictly spiritual energy, or force from the plane of the monad. the different types of force can all be registered in the human kingdom. some of them can be registered in the subhuman kingdoms, and the apparatus of the vital body in man is so constructed that through its three objective manifestations, the triple nervous system, through the seven major plexi, the lesser nerve ganglia, and the many thousands of nerves, the entire objective man can be responsive to: a. the above mentioned types of force. b. energies generated in and emanating from any part of the planetary etheric web of life. c. the solar web of life. d. the constellations of the zodiac which appear to have a real effect upon our planet and of which astrology is as ye

1. the spiritual hierarchy of our planet, nature spirits or angels and human spirits, who stand at a peculiar point on the ladder of evolution. of these sanat kumara, embodying a principle of the planetary logos is the highest, and an initiate of the first degree is the lowest, with corresponding entities in what we call the angel or deva kingdom. 2. the hierarchy of rays certain groupings of the seven rays in relation to our planet. 3. a hierarchy of lives, gathered by an evolutionary process out of our planetary evolution and from four other planets, who embody in themselves the purpose and plan of the solar logos in relation to the five planets involved- 30- a treatise on white magic copyright 1998 lucis trust in narrowing the concept down to the microcosm, the ego or soul acts verily a

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

love for each other, can achieve significant results. that each of you may so work, and that each of you may lose sight of self in the realisation of world need, is the earnest prayer and deepest aspiration of your brother, the tibetan- 366- a treatise on white magic copyright 1998 lucis trust- 367- a treatise on white mandcopyright 1998 lucis trust esoteric psychology- volume i a treatise on the seven rays volume i by alice a. bailey copyright 1962 by lucis trust copyright renewed 1990 by lucis trust synopsis of a treatise on the seven rays volume i section one i. introductory remarks ii. certain questions and answers iii. ten basic propositions section two i. the seven creative builders the seven rays ii. the rays and the kingdoms in nature iii. the rays and man iv. some tabulations on t

les iv. the sacred and non-sacred planets v. the three major constellations vi. the three crosses vii. the rays, constellations and planets volume iv i. the basic causes of disease ii. the basic requirements for healing i ii. the fundamental laws of healing volume v i. stanzas for disciples ii. the fourteen rules for disciples and initiates i ii. the rays and the initiations- 2- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by life, which pervades them all. the secret doctrine vol. i. page 80. third edition three souls, one man three souls which make up

er they assist or no, and, constituting man s self, is what is and leans upon the former, makes it play, as that played off the first: and, tending up, holds, is upheld by, god, and ends the man upward in that dread point of intercourse, nor needs a place, for it returns to him. what does, what knows, what is; three souls, one man. from death in the desert by robert browning- 3- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust foreword [page xvii] the question arises, each time a book is written which is to 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

ity. all life is opportunity, and individual reaction to opportunity is one of the factors which indicate soul growth. for this, the training school of the world itself suffices. there should be in all impartation of truth no imposition of authority. aspirants must be left free to avail themselves of the teaching or not, and spiritual work must go forward because of the free- 4- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust choice and self-initiated effort of the individual student. in the books already published three basic lines of teaching can be traced: first, a relatively new technique has been given as to the control of the body. second, teaching has been given anent the formation of the new group of world servers. third, the general lines o

piece of work or that, and, working with lack of intelligent co-ordination, achieve nothing and no group results. but united group effort would eventuate in an inspired reorganisation of the entire world, and the elimination of hindrances; there would be the making of real sacrifices and the giving up of personal wishes and desires in order that group purposes may be served- 5- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust above all, there must be the elimination of fear. with this i have dealt at length in a treatise on white magic, and have given likewise certain rules and formulas for its control. how many who have read the teaching profited by the information imparted? will you not, with determination and because the world cries out for help

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

nt forth "opened anew the gates of life" door after door is opened on the demand of the initiate and at the response by the initiator, standing on the other side of the portal. we shall see what each word signified. the word always issues forth from the centre. again and again in the new testament we are told that "he that hath ears to hear, let him hear,"28 and a study of the words spoken to the seven churches in revelations will bring much light upon the factor of the word. great racial words have been sounded forth and have brought about needed changes, and have signified a potency of true spiritual value to the sensitive. the word or sound for ancient asia in the past was tao, or the way. it stood for that ancient way which the initiates of the far east trod and taught. for our race th

now learn. we can begin to say "life to me, as i look back on it, is not a succession of experiences but one great experience illumined here and there by moments of revelation."17 this illumination grows more constant as time goes on. the ancient hindu teacher, patanjali, taught that illumination is sevenfold, progressing by successive stages.18 it is as though he were dealing in thought with the seven illuminations which come to all the sons of god who are in process of awakening to their divine opportunities: the illumination which comes when we decide to tread the path of probation, and to prepare ourselves for initiation. then the light is shed on the distant vision, and we catch a fleeting glimpse of our goal. next the light is shed upon ourselves, and we get a vision of what we are

the long journey to bethlehem. then there are the five initiations which we are studying, each of which marks an increase of light which shines upon our way and develops that inner radiance which enables all god's children to say, with christ "i am the light of the world,"19 and to obey his command wherein he tells us to "let your light so shine before men that they may see."20 this light, in its seven stages, reveals god god in nature, god in christ, god in man. it is the cause of the mystical vision about which so much has been written and taught and to which the lives of god's saints in both hemispheres have ever testified. one wonders about the first man who received the first faint glimpse (with his dim inner light) of the infinite possibility lying ahead. he caught a glimpse of god

on every hand. but the things which truly matter must at the same time be emphasised and taught, or the end will be disastrous. when we have cleaned the human house of abuses, as the revolutionaries in every country and land claim to be doing, unless that house is beautiful as a result, and unless its inhabitants have ideas based on divine essentials, the last state will be worse than the first. seven devils may enter into the house, according to christ's parable.41 unless god indwells the house, when cleaned, and unless our revaluations and national adjustments lead to that leisure and peace of mind wherein the soul of man can come to flower, we are headed towards still worse disasters "man shall not live by bread alone, but by every word that proceedeth out of the mouth of god "then the

oss. the word of power which emanated from the cross was spoken by jesus christ himself and not, this time, by the father. christ spoke a sevenfold word, and in that word summed up for us the word that inaugurated the kingdom of god. each of his utterances had relation to that kingdom, and not the usual small, individual or selfish relation which we have so often ascribed to them. what were those seven words? let us consider them, realising while doing so that the causes which gave rise to them produced the manifestation of the kingdom of god on earth. in every case the seven words have been interpreted as having either an individual application in connection with the person to whom they were supposedly spoken, or as having a personal significance to christ himself. we have always read the

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

rapidly) we shall have the fulfilment of the angels' song at bethlehem "on earth peace, good will toward men- 175- from bethlehem to calvary copyright 1998 lucis trust endnotes foreword 1: the paganism in our christianity, by arthur weigall, p. 16. chapter 1 1: quoted by w. kingsland in religion in the light of theosophy.uscopyright 1998 lucis trust esoteric psychology- volume ii treatise on the seven rays volume ii by alice a. bailey copyright 1942 by lucis trust copyright renewed 1970 by lucis trust- 1- copyright 1998 lucis trust chapter i the egoic ray i. the growth of soul influence before taking up our subject as outlined at the close of the previous volume, i would like to speak a word as to the symbolism we will employ in discussing egoic and personality control. all that is said i

ss itself and so demonstrate the nature of divinity on the plane of appearances. 2. the egoic consciousness is that of the second aspect of divinity, that of the soul, expressing itself as quality and as the determining subjective "colour" of the appearances. this naturally varies, according to the ability of the soul in any form to master its vehicle, matter, and to express- 2- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust innate quality through the outer form. 3. the monadic consciousness is that of the first aspect of divinity, that which embodies divine life purpose and intent, and which uses the soul in order to demonstrate through that soul the inherent purpose of god. it is this that determines the quality. the soul embodies that purpose

ii copyright 1998 lucis trust innate quality through the outer form. 3. the monadic consciousness is that of the first aspect of divinity, that which embodies divine life purpose and intent, and which uses the soul in order to demonstrate through that soul the inherent purpose of god. it is this that determines the quality. the soul embodies that purpose and will of god as it expresses itself in seven aspects. the monad expresses the same purpose as it exists, unified in the mind of god himself. this is a form of words conveying practically nothing to the average thinker. as these three expressions of the one great life are realised by man on the physical plane, he begins to tune in consciously on the emerging plan of deity, and the whole story of the creative process becomes the story of

as studied the theme of a treatise on cosmic fire, which deals specifically with the creative process and with manifestation. it deals therefore with the outer personality expression of that great all-encompassing life, which we call god, for lack of a better term. we need to bear in mind that our universe (as far as the highest human consciousness can as yet conceive of it) is to be found on the seven subplanes of the cosmic physical plane, and that our highest type of energy, embodying for us the purest expression of spirit, is but the force manifestation of the first subplane of the cosmic physical plane. we are dealing, therefore, as far as consciousness is concerned, with what might be regarded symbolically as the brain reaction and response to cosmic purpose, the brain reaction of go

is concerned, with what might be regarded symbolically as the brain reaction and response to cosmic purpose, the brain reaction of god himself. in man, the microcosm, the objective of the evolutionary purpose for the fourth kingdom in nature is to enable man to manifest as a soul in time and space and to tune in on the soul purpose and the plan of the creator, as it is known and expressed by the seven spirits before the throne, the seven planetary logoi. but at this point we can only hint at a great mystery, which is that all that the highest of the sons of god on our manifested planetary world can grasp is a partial realisation of the purpose and plan of the solar logos, as it is grasped, apprehended and expressed by one of the planetary logoi who is (in his place and term of office) con

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

e mentioned here as indicative of the value of this book. in every case, the disciple is told what are the types of energy to which he most easily responds and upon which ray or divine emanation he finds himself. he, therefore, becomes aware of what constitutes his line of least resistance and where the major point of his life conflict is to be found. we are taught in the esoteric philosophy that seven great divine emanations, aeons or spirits (in whom we live and move and have our being) came forth from god at the time of the creation. the same teaching can also be traced in the holy bible. upon one or other of these seven rays, the souls of all forms of life are to be found as well as the forms themselves. these seven rays produce the seven major psychological types. these seven rays or

they will release the light and peace which will illumine the astral plane and dispel the illusory nature of its life. 3. the third group is that of the magnetic healers. these healers have no relation to the work of the so-called magnetic healers of today. they work intelligently with the vital forces of the etheric body. much of their work is dealt with in the fourth volume of a treatise on the seven rays. this group of healers must bring about the right healing of the personalities of individuals in all aspects of their nature. the work to be done is that of the intelligent transmission of energy to various parts of the nature mental, emotional and physical through the right organisation and circulation of force. present day healers should endeavour to break loose from the modern and tr

will note here, consequently, the possibility that this group's main initial work will be concerned with the problem of reincarnation. that problem deals with the taking of an outer garment or form under the law of rebirth. 8. the psychologists will form this next group and they will be concerned with the revelation of the fact of the soul and with the new psychology which will be based upon the seven ray types and the new esoteric astrology. their major task will be to relate, through approved techniques, the soul and the personality, leading to the revelation of divinity through the medium of- 32- discipleship in the new age- volume i copyright 1998 lucis trust humanity. they will act also as transmitters of illumination between groups of thinkers and as illuminators of group thought. t

certain expansions of consciousness and who can be trusted to contact aspects of the plan, hitherto not revealed. as you make progress in this work and as you seek to understand the group implications, it will become ever more clear to you what the plan really is. it is as difficult for me to explain the underlying purpose of this group work to you as it would be to explain decimal fractions to a seven year old child, no matter how brilliant he might be. but if you have the needed patience, the willingness to work impersonally and proceed with love, if you will submerge your personalities in the group life, you will know, you will perceive and the light will break in; the power to work will come to you. we shall then have radiant focal points or light bearers and channels for the planned d

eoretically. but only the energy of wisdom will suffice to dispel the forces of the world glamour and the world illusion. practise wisdom, my brothers, and thus aid humanity and shorten its astral struggle. other groups have the task of working with the energy which is the well known and much discussed prana or life energy the energy of vitality. the right use of the pranic energies (and they are seven in number) will most assuredly dissipate disease and bodily ills and will cure the pains of the human physical vehicle. but in connection with this, two things are essential and these are seldom found together: 1. the energy of the soul like the energy of the universal mind and the energy of buddhi, or the intuition has to be set in action upon the physical plane by the one to be healed and

ALICE A BAILEY13 PROBLEMS OF HUMANITY

come and insight. let the future stand revealed. let inner union demonstrate and outer cleavages be gone. let love prevail. let all men love- 603- discipleship in the new age- volums copyright 1998 lucis trust problems of humanity by alice a. bailey copyright 1964 by lucis trust copyright renewed 1992 by lucis trust foreword the first edition of this book, published in 1947, contained chapters on seven basic problems of humanity written and published in pamphlet form between october, 1944, and december, 1946. they dealt essentially with conditions existing during and immediately after the war years of 1939 to 1945. in 1953 a second edition was published which omitted certain outdated material, notably the first chapter on the physical reconstruction of the world, thus reducing the subject

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

those masses who seek a new and better way of life. they want love in daily living, right human relations and an understanding of the underlying plan. it is these physical happenings which are of moment and not the vague hopes and promises of the theological faiths. it is the physical presence upon our planet of such recognised spiritual figures as the lord of the world, the ancient of days; the seven spirits who are before the throne of god; the buddha, the spiritual leader of the east, and the christ, the spiritual leader of the west all of whom are brought at this climaxing time to our attention. the vague belief in their existence, the dreamy speculations as to their work and their interest in human welfare, and the unconvinced, yet hopeful, wishful thinking of believers (and also unb

e orthodox christian institution. god works in many ways, through many faiths and religious agencies; this is one reason for the elimination of non-essential doctrines. by the emphasising of the essential doctrines and in their union will the fullness of truth be revealed. this, the new world religion will do and its implementation will proceed apace, after the reappearance of the christ. chapter seven- 86- the reappearance of the christ copyright 1998 lucis trust preparation for the reappearance of the christ the needed preparation the work of the new group of world servers if the general premise and theme of all that has been here written is accepted, the question necessarily arises: what should be done to hasten this reappearance of the christ? and also: is there anything that the indiv

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

upon humanity in its many varying stages of evolutionary development. these stages extend all the way from those of primeval humanity to our modern civilisation; all that has happened is the result of these energies, pouring cyclically through nature and through that part of nature which we call the human kingdom. to understand what is today taking place we must recognise that these energies are seven in number. they are called by many names in many different lands, but for our purposes the following seven names will be used: 1. the energy of will, purpose or power, called in christian lands the energy of the will of god. 2. the energy of love-wisdom, called frequently the love of god. 3. the energy of active intelligence, called the mind of god. 4. the energy of harmony through conflict

d fashioning the many races and nations. this in no way infringes upon man's freewill; these forces have both their higher and their lower aspects and men respond to them according to their mental and spiritual development, and so do nations and races as a whole. humanity has reached a point today where there is a most sensitive response to that which is higher and better. this teaching anent the seven rays remains a profitless speculation unless it is susceptible of investigation, of eventual proof and of general as well as particular usefulness. too much is written at this time which will have to be relegated to the discard as useless, as not warranting acceptance as a possible hypothesis and as not demonstrating a truth which can be proved. i am, therefore, seeking here to do two things

e wisdom, christ's ray. this energy is poured into the world through the second great planetary centre which we call the hierarchy. the energy which- 9- the destiny of the nations copyright 1998 lucis trust is concentrated in this centre and which is manipulated by the initiates and the masters is making one of its cyclic impacts upon the earth and as i explained in volume ii of a treatise on the seven rays is also making one of its major cyclic approaches to humanity. the energy flowing through the hierarchy at this time the energy of love is seeking to blend with that which is flowing out of shamballa and is needed in order to make the desired application of it. the problem of the hierarchy at this time is to produce a wise and adequate fusion of the shamballa and the hierarchial energie

ould guide him. 4. the control of the physical plane life by the soul. 5. the functioning and the utilisation of the psychic powers and their place and part in the field of intelligent service. 6. the interpretative faculty of the illumined mind. 7. an inspired creative life upon the physical plane. in that development of the racial consciousness, the process does not necessarily follow the above seven stages and sequence. this is owing to the stimulation and consequent sensitising of the form aspect through the increased radiation and potency of the dynamic new group of world servers; their ranks are filled by those who have passed, or are passing, through the stages of aspirant and disciple, thus learning to serve. psychic unfoldment in the masses parallels the spiritual unfoldment of ad

rsonality; her fourth ray energy was responsible for her effort to standardise and harmonise all the elements within her borders to the point of regimentation. this has been the line of least resistance for germany, for though the first ray is not in manifestation at this time, yet the bulk of the people in power in germany during the past world war (1914-1945) were all on the first subray of the seven rays and hence they were inevitably the transmitters of first ray energy. it is for this reason that great britain can contact the german race and handle the people in that sad country more- 28- the destiny of the nations copyright 1998 lucis trust understandingly than can the other nations or great powers. they share similar qualities and one of the services which great britain can render a

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ution, is greatly to be desired at the present time. such action should be recognized as being pioneering experimental ventures. groups of this sort have already appeared in various parts of the world and may well contribute to the success of the work of the new group of world servers. information about this worldwide group of servers is given in a treatise on white magic and in a treatise on the seven rays, vol. ii. foster bailey, july 1950 certain preliminary clarifications all groups involved in esoteric work have their own dharma or duty and all have their peculiar objective. in order that you may clearly vision what you, as aspirants to discipleship have to do, and so intelligently cooperate, i will concisely state the purpose: dharma means duty, or obligation, and it is your definite

amiliar prayer, the lord's prayer. it has many meanings and the trite and usual christian significance is not for you. ponder on this most- 16- glamour: a world problem copyright 1998 lucis trust ancient formula of truth and interpret it entirely in terms of a formula for the dissipation of illusion. write an exegesis on it from this angle, taking it phrase by phrase and regarding it as giving us seven keys to the secret of the elimination of glamour. the formula (which is not essentially a prayer) can be divided as follows: a. invocation to the solar lord. b. seven sentences, embodying seven keys for the dissipation of illusion. c. a final affirmation of divinity. use your intuition and apply these all to the subject of glamour and see at what knowledge you will arrive. then write it down

it is called. the idea has become changed through the ray colouring of the soul, and now a still more distorting change is brought about by the ray type of the mental body itself, which may be, and usually is, different to that of the soul ray. these are the second steps towards materialisation. the form of the embodiment is qualified. thus illusion is produced. vi. this illusion demonstrates in seven ways usually: 1. through wrong perception of an idea. the disciple cannot distinguish between an idea and an- 35- glamour: a world problem copyright 1998 lucis trust ideal, between an idea and a thoughtform, or between an intuitive and a mental concept. this is one of the ways of producing illusion found most commonly among aspirants. the mental atmosphere in which we all dwell is one of ill

s because the general illusion (growing out of the six types of illusion to which i have referred above) is over-dominant in his mind- 39- glamour: a world problem copyright 1998 lucis trust i could continue enlarging on the ways whereby illusion traps the unwary disciple but this will suffice to awaken in you that constructive analysis which leads from knowledge to wisdom. we have noted that the seven major ways of illusion are as follows: 1. the way of wrong perception. 2. the way of wrong interpretation. 3. the way of wrong appropriation. 4. the way of wrong direction. 5. the way of wrong integration. 6. the way of wrong embodiment. 7. the way of wrong application. these are the third steps towards expression. the form of the expression is also qualified. thus the seven ways of illusion

of force; one finds oneself consciously the victim of force currents; one is swept into activity of some kind by uncontrolled forces, and the world of force becomes a consciously sensed reality to the struggling aspirant. it is for this reason that i have stated that maya is predominantly a difficulty of the etheric body, for in relation to maya we are dealing with the forces pouring through the seven centres of the body (in all or in some, producing reactions and effects that are desirable or disastrous. it is naturally necessary to realise that all manifestation on all levels is an expression of force, but the forces to which i refer here under the term maya are those uncontrolled energies, those undirected impulses which emanate from the world of prana and from the latent force of matt

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

d sometimes public opinion of the rapidly evolving human mentality. within the human family are also found those who respond to that inner group of thinkers who, working in mental matter, control from the subjective side of life the emergence of the great plan and the manifestation of divine purpose- 2- telepathy and the etheric vehicle copyright 1998 lucis trust this group of thinkers falls into seven main divisions and is presided over by three great lives or super-conscious entities. these three are the manu, the christ, and the mahachohan. these three work primarily through the method of influencing the minds of the adepts and the initiates. these latter in their turn influence the disciples of the world, and these disciples, each in his own place and on his own responsibility, work ou

onception of divine impression down to the level of the human consciousness. 3. the impression of humanity by: a. the hierarchy, through the stimulating of ideas. these demonstrate through a steadily growing and enlightened public opinion. b. the influence of the ashrams of the masters as they affect the aspirants of the world, the humanitarians and the idealists. these impressing agencies, being seven in number, constitute seven different streams of impressing energy which affect the seven ray types. the united ashrams, forming the great ashram of the christ, affect humanity as a whole; this great united ashram works solely through the new group of world servers whose members are on all rays, of all grades of development, and who work in all the various departments of human living and ent

ss to phenomena and is peculiarly applied to the reaction, the recognition, the responsiveness, and the registration of all phenomena to be found throughout the cosmic physical plane. this is the plane whereon our entire threefold planetary life finds expression and which- 34- telepathy and the etheric vehicle copyright 1998 lucis trust we have subdivided (for the sake of clear thinking) into the seven planes (so called) of our solar system from what we call our lowest physical plane up to our highest plane, the logoic. in the earlier stages of responsiveness to the two phases of contact and impact, the first task is to develop the needed apparatus of contact, the medium of learning, the mechanism of registration, and then learning to use it constructively and intelligently. this work proc

of the world to express his own unknown inscrutable purpose. during the cycle of manifestation, this combination of life-awareness, spirit-reason, atma-buddhi, is the product of the multiplicity in unity of which we hear so much demonstrating as activity, quality, ideology, rationality, relationship, unity, and many other expressions of the divine nature. in the earlier part of a treatise on the seven rays, i spoke of life, quality and appearance, mentioning the major triplicity which could be and is already proven and apparent to man. quality was emphasised as the second aspect, not because on all planes and for all time that is so, but because at the present point in human evolution, quality plus activity appear to be the two lower aspects of divine manifestation. already, however, two

, the good and the evil. the dynamic impression which emanates from shamballa reaches forth in great cycles and cyclic waves; these are impulsed from extra-planetary sources, as demanded or invoked by the lord of the world and his associates; they emanate in response to the "acclaimed will" of sanat kumara in the council chamber. this high spiritual and ultimate impression moves outward along the seven rays, viewing them as seven streams of spiritual energy, qualified and coloured by the shamballic impression; this process repeats itself when hierarchical invocation is effective and successfully established. this again is repeated between the hierarchy and humanity in response to human invocation; this is becoming increasingly intelligent, potent and evocative. the problem of the human kin

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

rays, volume i. 15: a treatise on the seven rays, volume iii; the destiny of the nations. 16: a treatise on the seven rays, volume iii- 114- telepathy and the etheric vehiofcopyright 1998 lucis trust esoteric astrology a treatise on the seven rays volume iii by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust- 1- copyright 1998 lucis trust- 2- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust tabulations tabulation i tabulation ii tabulation iii tabulation iv tabulation v tabulation vi tabulation vii tabulation viii tabulation ix tabulation x chapter i the zodiac and the rays what i have to say first on this subject is entirely of a preliminary nature. i seek to lay the ground for a somewhat new approach a far more e

strology. certain things i may say will probably be regarded by the academic and uninspired astrologer as revolutionary, or as erroneous, as improbable or unprovable. as yet, however, astrology has not really proved itself to the world of thought and science, in spite of many definitely demonstrable successes. i would ask all of you, therefore, who read and study this section of a treatise on the seven rays to bear in mind the above comments and to preserve a willingness to consider hypotheses and to make an effort to weigh a theory or suggestion and to test out conclusions over the course of a few years. if you can do this, there may come to you an awakening of the intuition which will translate modern astrology into something of real moment and significance to the world. it is intuitiona

d. it is intuitional astrology which must eventually supersede what is today called astrology, thus bringing about a return to the knowledge of that ancient science which related the constellations and our solar system, drew attention to the nature of the zodiac and informed humanity as to the basic interrelations which govern and control the phenomenal and subjective worlds- 3- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. three basic statements. the statement is frequently made that astrology is an exact science but that is far from correct in spite of the many mathematical computations. astrology is based, curiously enough, upon illusion for, as well you know, the zodiac is naught but the imaginary path of the sun through the heavens, and thi

l of importance (at least to himself, that he is living on that important planet, the earth (important to humanity, and that, through astrology, he can discover his destiny and know what he ought to do. in making this comment, i do not refer to those few astrologers who possess real esoteric knowledge. they are few in number indeed, and only a handful of them are to be found- 4- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust practising at this time. the modern investigator likes to believe that on him impinge and through him flow all those energies which come from the sign in which the sun "finds" itself at the time of his birth. he regards himself also as responsive to the forces of the various planets as they govern the houses in his horoscope and

e centre of your own stage and consciousness and without depriving you of individuality and of self-identity yet show you how you are part of a greater whole of which you can become consciously aware when you can function as souls, but of which you are today unconscious, or at least only registering and sensing the inner reality in which you live and move and have your being- 5- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust this brings me to the third statement, which is so basic and fundamental that i would ask you to pause and contemplate it, even though you grasp not its full implications as yet. the ancient wisdom teaches that "space is an entity" it is with the life of this entity and with the forces and energies, the impulses and the rhythms

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

e who could be nicer than i had been and who could begin to control a rather violent temper. this i started to do. i tried not to be so cross and to control my tongue and for some time became so objectionably good that my family got disturbed; they wondered if i was ill and almost begged me to resume my explosive displays. i was smug and sweet and sentimental. as the years went by i found that at seven years intervals (until i was thirty-five) i had indications of the supervision and interest of this individual. then in 1915 i discovered who he was and that other people know him. from then on the relationship has become closer and closer until today i- 23- the unfinished autobiography copyright 1998 lucis trust can, at will, contact him. this willingness to be contacted on the part of a ma

it. i was surrounded by people who liked and appreciated me and, as far as i know, i had had absolutely no problems between myself and my co-workers. i did not know what it was to want financially for anything. i could travel where i wished in india and go back to great britain when i wanted without a single thought. i really had had no personal difficulties to face. but we now come to a cycle of seven years in my life during which i knew nothing but trouble that left no part of my nature unaffected. i was entering a period of great mental distress; i was to be faced with situations that exacted the last atom of emotional reaction of which i am capable and, physically, life became exceedingly hard. i believe these periods are necessary in the lives of all active disciples. they are hard to

o wonder about my soul. chapter iv walter evans had left me when i was thirty-five. much observation had indicated to me that thirty-five is frequently a turning point in many lives. if a person is ever to find their life work, if they are ever in any particular life to attain a measure of surety and usefulness, it will be at that age. numerologists would affirm that the reason is that 7 x 5= 35; seven indicating a finished cycle, a completeness, and the opening of a door into a fresh experience; whilst five is the number of the mind and of that intelligent creature we call man. i would not know. i am sure there is something to numerology, for god, we are told, works through numbers and form, but i have never been impressed by numerological deductions. the fact remains, however, that 1915

i had with- 91- the unfinished autobiography copyright 1998 lucis trust orthodox christianity but the situation was not so acute because great and basic truths had come to have meaning to me and i was not alone because foster and i were already planning to get married. i now come to a happening in my life about which i hesitate to speak. it concerns the work which i have done for the past twenty-seven years. this work has received world-wide recognition and has evoked world-wide curiosity. it has also brought me some ridicule and suspicion, but surprisingly little, and i have been quite able to understand it because i started by being very suspicious myself. i ask myself why i attempt to deal with the matter at all and why i simply do not continue my hitherto fixed policy of letting my wo

ich the advanced student of meditation can demonstrate to hold one's achieved point of spiritual attention at the very highest possible point. this can be fatiguing in the earlier stages, when one is probably trying too hard to make good, but later, it is effortless and the results are clarity of thought and a stimulation which has a definitely good physical effect. today, as the result of twenty-seven years work with the tibetan i can snap into telepathic relation with him without the slightest trouble. i can and do preserve my own mental integrity all the time and i can always argue with him if it seems to me, at times, that as an occidental i may know better than he does as regards points of presentation. when we have an argument along any line i invariably write as he wants the text wr

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

e title, the new group of world servers. 3: these instructions are now available in a book entitled "discipleship in the new age" volume ii of this book will be published shortly foster bailey. 4: by 1951 this number had increased to forty-two known languages plus a great number of little known dialects- 183- the unfinished autobiogractcopyright 1998 lucis trust esoteric healing a treatise on the seven rays volume iv by alice a. bailey copyright 1953 lucis trust copyright renewed 1981 by lucis trust- 1- copyright 1998 lucis trust introductory remarks the entire subject of healing is as old as the ages themselves, and has ever been the subject of investigation and experiment. but as to the right use of the healing faculty and forces, the knowledge is in its infancy. only in this age and gen

ically affects some aspect of the mechanism which is used by the souls they contact. when i employ the word "mechanism" in these instructions i refer to different aspects of the instrument, the body or form nature, through which all souls seek manifestation. i refer, therefore, to: 1. the dense physical body, which is the sumtotal of all the organisms which compose it; these- 2- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust possess the varying functions which enable the soul to express itself on the physical or objective plane as part of a greater and more inclusive organism. the physical body is the response apparatus of the indwelling spiritual man and serves to put that spiritual entity en rapport with the response apparatus of the planetary logos

ism that has been constructed essentially for physical ends, to serve more subjective purposes. this again produces trouble, and only when man realises that within the outer physical sheath there exist other bodies which serve more subtle response purposes will we see the gradual readjustment and health of the physical body. with these more subtle sheaths we shall later deal- 3- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust you naturally ask here: what is the general plan which i shall seek to follow as i instruct you in the laws of healing, those laws which guide the initiates and must gradually supersede the more physical methods of the present art of healing? you naturally also seek to know what is the special technique which you as healers must le

s and as regards those you seek to heal. i will briefly outline the teaching i shall endeavour to give and point out where you must lay the emphasis, as you commence the study of this subject. i shall endeavour first of all to touch upon the causes of disease, for the occult student must ever begin in the world of origins and not in the world of effects. in the second place, i shall elaborate the seven methods of healing which govern the "work of restitution (as it is called in the occult terminology) as practiced by the initiates of the world. these determine the techniques which must be employed. you will note that these methods and techniques are conditioned by the rays (of which i have written elsewhere*(1) and that therefore the healer has to take into consideration not only his own r

tution (as it is called in the occult terminology) as practiced by the initiates of the world. these determine the techniques which must be employed. you will note that these methods and techniques are conditioned by the rays (of which i have written elsewhere*(1) and that therefore the healer has to take into consideration not only his own ray but also the ray of the patient. there are therefore seven ray techniques, and these require elucidation before they can be applied intelligently. in the third place, i shall lay emphasis upon psychological healing and upon the need to deal with the patient in his inner life, for the basic law underlying all occult healing may be stated to be as follows: law i all disease is the result of inhibited soul life, and that is true of all forms in all kin

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

cators have to deal (the mind and the brain, i have indicated the answer to the second question asked, which was "are there definite types of activities, changing with the growing years and based on the phases of the growth process in the individual, that make for his best all-around development" i differ somewhat concerning the periods indicated by such occult teachers as steiner, for though the seven year cycles have their place, the division is apt to be over-applied. i would also suggest ten year cycles of development, divided into two parts: seven of learning and three of application. in the first ten years of a child's life he is taught to deal intelligently with information coming to him via the five senses to the brain. observation, rapid response, and physical coordination as the

periment in many fields of opportunity. pure vocational training should not be emphasised until the later years of the educational process. the time is coming when all children will be studied in the following directions: 1. astrologically, to determine the life tendencies and the peculiar problem of the soul. 2. psychologically, supplementing the best of modern psychology with a knowledge of the seven ray types, which colours eastern psychology (see pages 18-23. 3. medically, with special attention to the endocrine system, plus the usual modern methods in relation to eyes, teeth and other physiological defects. the nature of the response apparatus will be carefully studied and developed. 4. vocationally, so as to place them later in life where their gifts and capacities may find fullest e

petals" are also unfolded, then a genius makes his appearance. this is a technical piece of information for those students who are studying the science of the ageless wisdom, but it is of no value to those who do not recognise symbology, or the fact of the higher ego or soul. it might be of value here if i clarified my use of the words "higher ego" as you know, if you have read a treatise on the seven rays, vols. i and ii (esoteric psychology, the soul is an aspect of the divine energy in time and space. we are told that the solar logos circumscribed for his use and for the meeting of his desire, a certain measure of the substance of space and informed it with his life and consciousness. he did this for his good purposes and in conformity with his self-realised plan and intent. thus he su

ould be working with energies in a world of energy; that these energies are tinged and qualified by distinctive divine attributes, and that each human being therefore can be regarded as an aggregate of energies, dominated by some one particular type of energy which serves to make him distinctive among his fellows, and which produces the differences among human beings. if it is true that there are seven major types of energy qualifying all forms, and that these in their turn are subdivided into forty-nine types of qualified energy, the complexity of the problem emerges clearly. if it is true that all these distinctive energies play constantly upon energy-substance (spirit-matter, producing "the myriad forms which make up the form of god (bhagavad gita, xi, and that each child is the microco

this seems to you as yet impossible, remember that the children who will or have come into incarnation, after the period of increased stimulation found between the years 1935 and 1942, will normally and naturally respond to this evocation of the mind element. one of the major functions of those who train the infant minds of the race will be to determine, as early as possible in life, which of the seven determining energies are controlling in each case- 22- education in the new age copyright 1998 lucis trust the technique to be later applied will then be built upon this important initial decision hence again, the growing responsibility of the educator. a child's note and quality will be early determined, and his whole planned training will grow out of this basic recognition. this is not yet

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

orward in a reorganised and more vital manner. if this new seed group measures up to requirements, then there may again arise correspondences to the original groups as planned. they will arise as the spiritual result of the esoteric manifestation of the potency of life to be found in the seed group. the work to be done by us in joint cooperation (as regards your training) was organised by me into seven teaching units: i. definite planned meditation. ii. teaching upon the subject of initiation. iii. training in telepathy. iv. consideration of the problems of humanity. v. teaching anent the etheric body. vi. added to the above, i seek to give each of you a measure of individual help and instruction. vii. as time goes on, i will convey information anent the work of the masters' ashrams and th

and stands within its radiance is blinded to the issues of the world of men; he passes on the lighted way to the great centre of absorption. but he who feels the urge to pass that way, yet loves his brother on the darkened path, revolves upon the pedestal of light and- 11- discipleship in the new age- volume ii copyright 1998 lucis trust turns the other way "he faces towards the dark and then the seven points of light within himself transmit the outward streaming light, and lo! the face of those upon the darkened way receives that light. for them, the way is not so dark. behind the warriors twixt the light and dark blazes the light of hierarchy" i have been thinking of you all with tenderness and love. the struggle is so hard and oft you feel alone. there is strength in all of you or i wou

which nothing can be said and which will be individual as well as group expansion. i will outline the outer processes in the order of their present importance, and this in its turn is determined by the group condition for which you are one and all responsible. i. definite and planned meditation. the theme, if i might so call it, of the work will be threefold: a. the interior interrelation of the seven centres in the body will be the objective of the meditation, basing the work upon the occult maxim that "energy follows thought" we have started upon one formula which relates the heart, the higher head centre, and the solar plexus. b. the subsequent relation of the centres in any one individual to the remainder of the group members, regarding the centres as radiating transmitters of energy

work upon the occult maxim that "energy follows thought" we have started upon one formula which relates the heart, the higher head centre, and the solar plexus. b. the subsequent relation of the centres in any one individual to the remainder of the group members, regarding the centres as radiating transmitters of energy to the centres of the other group members. this will result in the forming of seven great centres of energy which will constitute the group centres, fed and enlightened by the energy transmitted by each individual- 13- discipleship in the new age- volume ii copyright 1998 lucis trust c. the fusion (consciously undertaken) of the individual soul with the group soul and consequently a conscious rapport with the hierarchy, which is inherently the kingdom of souls. the first me

ht you from that particular angle, but i have instructed you as accepted disciples in training for preparation a much earlier stage. these hints i will convey to you in the ancient symbolic formulas which will require much deep reflection on your part and an effort to evoke the intuition and thus arrive at the three meanings which they hold for you, and for disciples like you. there are literally seven meanings, but i would advise you to confine yourself to the comprehension of the first three. there will be one meaning for your personality, indicating certain brain and mind realisations which are essential for the right transmission of force upon the physical plane one of the first things an initiate has to master. there will be the soul meaning which will indicate relation to the hierarc

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

year, those who are seeking to lift humanity nearer to the light and to expand the consciousness of mankind, will be gathering their forces for a renewed approach with its inevitable consequences. these consequences are the stimulation of the human family to a fresh spiritual effort; the process and the exalted personnel involved have been described by me in my previous message (a treatise on the seven rays, vol. ii, esoteric psychology, pp. 683-688; they will also bring about the strengthening of the new group of world servers so that they can work with greater effectiveness, vision the plan with greater clarity and within themselves as a group bring about greater integration. thus they can aid in carrying out the plans of the council of the hierarchy to meet the immediate human emergency

ving kindness which will make you a pure channel. thus will the work of the hierarchy be facilitated and the door opened to the regenerative forces of those extra-planetary beings who offer their help at this time and particularly during 1936. the response of this festival will submit a gauge of opportunity for the guidance of 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

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 triple intended purpose of the sixth, seventh, eighth and ninth groups. we will not take time to consider the tenth, which will be composed of the key people in the other groups, beyond stating that when its twenty-seven members (three from each group) are chosen and put in rapport with each other, there should come to all the groups such a quickening of their life that they will become one living vibrant organism. the fourth group has ahead of it a rich and most interesting course of study and an illuminating objective. its instructions (see education in the new age) will evoke more interested response from

ralaya, or in solution, until the time for the manifestation of the next and third solar system comes around. then they will constitute the advanced guard and the symbol of the coming humanity of that system. the same thing occurred in the system before this one and those whom we now call the jews (a purely modern name and distinction, as i tried to show in the last few pages of a treatise on the seven rays, vol. i, esoteric psychology, are the descendants of that earlier group which was held in pralaya between the first and second solar systems. if you will remember that the third ray governed that system and also governs the jewish race, if you bear in mind that that system was occupied with the divine aspects of matter only and with external conditions, and that the jews were the highes

l or emotional nature, and a mind which are in each case different from all the others. the use each makes of the stimulating energy will be different; the focus of his consciousness is very different; his type of mind is quite different; his centres, their activity and their internal organisation are different. and it is the same for groups, organisations and nations. nations, for instance, have seven centres, as have all forms of existence from the human and animal upwards, and it is an interesting study to discover these centres and note the type of energy which flows through them. in connection with the united states of america, chicago is the solar plexus centre, whilst new york is the throat centre and washington the head centre. the heart centre is los angeles. the heart centre of g

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

housands of years, and is the expression of the accumulated wisdom of the ages. you must tell them above all else that god is love, that the hierarchy is love, and that christ is coming because he loves humanity. this is the message which you must give at this time. and with this responsibility i leave you. work, my brothenacopyright 1998 lucis trust the rays and the initiations a treatise on the seven rays volume v by alice a. bailey copyright 1960 by lucis trust copyright renewed 1988 by lucis trust part one the fourteen rules for group initiation preliminary remarks it might be here of value, my brothers, if i again laid emphasis upon the fact that the formless world is only entered when the aspirant has acquired somewhat the capacity to center himself on the abstract levels of the ment

of coordinated cooperation with the purpose of manifestation. human lives demonstrate the quality of rajas, of mobility, of constant and conscious change in order to ascertain what is the real and through the medium of experience demonstrate the true nature of rhythmic response. subhuman lives express the guna of tamas or of inertia. they work blindly and have no ability to- 2- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust respond consciously to the plan. they are the sumtotal of the "units of inertia" just as the human units are called "the points of light moving within the square" this may have its appeal to masons. this subject of the use or misuse of energy is capable of infinite expansion, and in my other books where i give you more u

is. the development of the faculty of mind control, so that the thinker grips and holds steady the mental processes and learns to regard the mind as the interpreter of the states of consciousness, as the transmitter of egoic intent to the physical brain and as the window through which the ego, the real man looks out upon vast and (to the majority) unknown fields of knowledge- 3- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust ii. an emergence into manifestation of the subjective aspect in man. one of the objects of evolution is that the subjective reality should eventually be brought forward into recognition. this can be expressed in several symbolic ways, all of them dealing with the same one fact in nature: the bringing to the birth of the

found. iv. a series of tests leading to initiation. when a man is beginning to demonstrate the qualities of his ray and to prove of gradually increasing importance to his group, he will be prepared through tests, through trials, and through temptations for those final stages in development which will put into his power: the knowledge of certain laws governing matter and form- 4- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the keys of the mysteries connected with energy, with polarity, and with group relation. certain words of power which will give him control over the elemental forces of nature. insight into the planetary plans. upon these i need not enlarge, nor need i take up with you here the subject of initiation (discipleship in the

rms which he has attracted to himself. unless the disciple learns that aspiration and self-discipline must proceed side by side, he will find that the spiritual energy he may appreciate and contact will only serve to stimulate the latent seeds of evil in his nature and thereby demonstrate the exactitude of the truth that the great lord taught when he pictured the man who swept his house, cast out seven devils and eventually was in a worse condition than ever. it is essential that aspirants should understand the nature of the lower man and should grasp the fact that every coherent system has its varying types of energy, and that perfection is achieved when the highest type of energy inherently possible dominates. if the lower energy of the aggregate of the form-atoms is the controlling fact

ALICE BAILEY THE LABOURS OF HERCULES

ain complete control of the thought processes of his nature. the practical significance of the power of thought has been well expressed for us in the words of thackeray "sow a thought, and reap an action. sow an action, and reap a habit. sow a habit, and reap character. sow character and reap destiny" the two keywords of the sign aries are (from esoteric astrology, volume iii of a treatise on the seven rays, p. 108. received three years after a.a.b. gave the hercules lectures in new york) 1 "and the word said: let form again be sought (the man. 2 "i come forth and from the plane of mind, i rule (the initiate [38] labor ii the capture of the cretan bull (taurus, april 21st- may 20th) the myth the presiding one spoke to the teacher of the man whose light shone forth among the sons of men, wh

e dwell the one-eyed men. from place to place he chased the bull, led by the gleaming [40] star which shone upon the forehead of the bull, a bright lamp in a dark place. this light- 26- the labours of hercules moving as moved the bull, led him. from place to place. alone, he sought the bull; alone he chased it to its lair; alone he captured it and mounted on its back. around him stood the sisters seven, urging him on his way and, in the shining light, he rode the bull across the glimmering water to the isle of crete unto the land where dwelt the cyclops three. these three great sons of god awaited his return, watching his progress through the waves. he rode the bull as if it were a horse, and with the sisters singing as he went, drew near unto the land "he comes with strength, said brontes

i felt the urge and sought my teacher. told by the great presiding one, he sent me on the way, and with long search and many pains, i found the bull. helped by its [41] holy light, i rode it through the separating sea unto this holy place "depart in peace, my son, your task is done" the teacher saw him coming and went forth to meet him oil the way. across the waters came the voices of the sisters seven, singing around the bull, and nearer still the chanting of the one-eyed men within the temple of the lord, high in the holy place "you came with empty hands, oh, hercules" the teacher said "i have these empty hands, because i have fulfiled the task to which i was assigned. the sacred bull is rescued, securely with the three. what next "within the light shall you see light; walk in that light

ds of orion" thus become clear. the pleiades are the symbol of the soul around which the wheel of life revolves. it is interesting to discover again, in taurus, the triplicity which is so constantly recurrent in astronomical lore and in mythology: taurus, representing form and the attractive pull of matter; the pleiades, representing soul and the vast recurring cycle of experience; and, among the seven pleiades [note the "seven sisters" singing- 30- the labours of hercules about hercules, in the statement of the myth] the lost pleiad (for only six are visible) a symbol of the obscuration of spirit, whilst soul, through desire, takes a body. thus the idea of the relation of the self and the not-self, in order to produce the ultimate revelation of the spirit, underlies all mythological teach

t of sagittarius, the archer, who shoots straight and rides unhindered to the goal. no deviations, no failure! there is only a steady going forward [64] labor iii gathering the golden apples of the hesperides- part 2 (gemini, may 21st- june 20th) the field of the labor gemini has in it two stars, called by the greeks, castor and pollux, or the twins. these personify two major groups of stars, the seven pleiades, and the seven stars of the great bear, which are the two constellations, in the north, around which our universe seems to revolve. one star represents each constellation. from the standpoint of esotericism, the great mystery of god incarnate in matter, and the crucifixion of the cosmic christ upon the cross of matter, is tied up with the relationship (presumed from most ancient tim

AN INTRO TO STUDY OF THE KABALAH

lish translation by myself have been published. this work explains a most curious philosophical scheme of creation, drawing a parallel between the origin of the world, the sun, the planets, the elements, seasons, man and the twenty-two letters of the hebrew alphabet; dividing them into a triad, a heptad and a dodecad; three mother letters a, m, and sh are referred to primeval air, water and fire; seven double letters are referred to the planets and the sevenfold division of time, etc: and the twelve simple letters are referred to the months, zodiacal signs and human organs. modern criticism tends to the conclusion that the existing ancient versions were compiled about a.d. 200. the "sepher yetzirah" is mentioned in the talmuds, both of jerusalem and of babylon; it was written in the neo-he

of the kabalah is that spiritual wisdom is attained by thirty-two paths, typified by the ten numbers and the twenty-two letters; these ten again being symbols of the divine emanations, the sephiroth, the holy voices chanting at the crystal sea, the great sea, the mother supernal, binah; and of the twenty-two occult forces of the nature of the universe symbolised by the three primary elements, the seven planets, and the twelve zodiacal influences of the heavens, which tincture human concerns through the path of our sun in its annual course. i have given the names and definitions of the thirty-two paths at the end of my edition of the" sepher yetzirah" now to show the close connection between the kabalah and orthodox judaism, we find the rabbis cataloguing the books of the old testament into

on in secret, a pe p 80 tzaddi tz 90 qoph q 100 resh r 200 shin sh 300 tau t, th 400 mystery. the late dr. anna kingsford and edward maitland were notable kabalists who always insisted on the concealed meanings underlying the ordinary sense of the old hebrew writings; and the late h. p. blavatsky used to declare that the truly ancient texts of ancient religions were susceptible of explanations on seven planes of thought. the kabalists discovered deep meanings in each hebrew letter, common and finals, and found secrets in large letters, misplaced letters and in words spelled in unusual manners. at different times they represented god by an aleph, a; or by a yod, i; or by a shin; or by a point; or by a point within a circle; or even by a triangle; and by a decad of ten yods. gematria was a m

eks to explain by emanations the transition from the infinite to the finite, the multitude of forms from a unity; the production of matter from spiritual intelligence; and the relations existing between creator and creature. in this theosophy--ex nihil nihilo fit; spirit and matter are the opposite poles of one existence: and as nothing comes from nothing, so nothing is annihilated. the following seven kabalistic ideals are of the greatest interest to students of the origin and destiny of the world and mankind (1) that god, the holy one, the supreme incomprehensible one, the ain suph, the greek apeiros (zohar iii. 283) was not the direct creator of the world; but that all things have proceeded from the primordial source in successive emanations, each one less excellent than the preceding

divisions of man's nature, the intellectual, moral, and sensuous (neglecting malkuth, the material body, thus connecting the kabalah with mental and moral philosophy and ethics. by three lines again we consider the sephiroth to be divisible into four planes, upon each of which i have already said you must conceive the whole ten sephiroth to be immanent. by a series of six lines we group them into seven planes referable to the worlds of the seven planetary powers, thus connecting the kabalah with astrology (w. gorn old has recently published a volume called "kabalistic astrology) to each sephira were allotted in briah an especial archangel, and in yetzirah an army of angels; these connect the kabalah with talismanic magic. there is also a close relation between the old kabalistic theology a

ANALYSIS OF THE 5 6 INITIATION

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 placed in harmony with the work t

of rtk. the descent of the light from rtk to twklm formulates the flaming sword and descendeth from the above to the below. in that trapt is a reflection of rtk and that which is in rtk is reflected in trapt, the rose and cross exists in rtk as a beam of brilliance and is made manifest and pronounced in trapt. the rose and cross is a symbol of the crux ansata and is the key to the opening of the seven-sided vault of the adepti. the vault is a mystical symbol of that which is truly alive and yet buried and beyond the range and comprehension of animal man. the vault cannot be approached by the candidate unless, first, he be scourged and his physical body be likened to christ. second, he must be crucified and die with christ "for if ye will die with christ, ye shall rise with christ" clearly

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

aspirant the candidate hangs on the black cross of suffering. although black is symbolic of evil, in this instance, it is also the charging or flashing color of white. as the candidate hangs upon the cross the arrow of i within the aspirant is formulated upward into trapt. all has been done to bring the aspirant to a state of equilibrium (see the 14th key in the portal initiation. the three, the seven, and the twelve are bound as one in the aspirant. the rose of the aspirant is formulated- twenty-two petals, the five grades preceeding love forged this cross. the aspirant is now in touch with his yechidah (in rtk only as yet. the crucifixion on the cross of pain and suffering has served the candidate well in that now he is equilibriated. the invocation of h v a follows after the obligation

ceremony symbols of trapt are used to open the vault; three words consisting of three, four, and five letters each. it should be carefully noted that there is an interchange between the three chiefs throughout the entire initiation. all now repeat lvx signs with the aspirant. the aspirant is bearing the chief adept wand and crux ansanta. this allows him safe passage within the gate of isis of the seven-sided vault, the door of c. upon entrance, the trampling down of the forces of evil takes place. at one time, that same evil the aspirant tramples down on was his support and foundation in the physical world. the aspirant now stands in the vault of seven sides, seven is an esoteric holy number to the qabbalist. each side has a total of ten primary squares and thirty lesser squares which equa

APOCALYPSE MOSES

ing in the presence of god and i wept for fear, and i cried aloud to my son seth and said, 2 'rise up, seth, from the body of thy father adam and come to me, and thou shalt see a spectacle which no man's eye hath yet beheld' chapter 35. 1 then seth arose and came to his mother and to her he saith 'what is thy trouble? why weepest thou (and) she saith to him: 2 'look up and see with thine eyes the seven heavens opened, and see how the soul of thy father lies on its face and all the holy angels are praying on his behalf and saying 'pardon him, father of all, for he is thine image 'pray, my child seth, what shall this mean? 3 and will he one day be delivered into the hands of the invisible father, even our god? 4 but who are the two negroes who stand by at the prayers for thy father adam' cha

e earth and a voice went out of the earth saying 'i will not receive a companion body, till the earth which was taken and fashioned in me cometh to me' 5 at that time, the angels took it and placed it on a rock, till adam his father was buried. and both were buried, according to the commandment of god, in the spot where god found the dust, and he caused the place to be dug for two. 6 and god sent seven angels to paradise and they brought many fragrant spices and placed them in the earth, 7 and they took the two bodies and placed them in the spot which they had digged and builded. chapter 41. 1 and god called and said 'adam, adam' and the body answered from the earth and said 'here am i, lord.'and god saith to him 'i told thee (that) earth thou art and to earth shalt thou return. 2 again i

APOCRYPHON OF JOHN

s, who is the eye of envy. the third one is kalila-oumbri. the fourth one is yabel. the fifth one is adonaiou, who is called sabaoth. the sixth one is cain, whom the generations of men call the sun. the seventh is abel. the eighth is abrisene. the ninth is yobel. the tenth is armoupieel. the eleventh is melceir-adonein. the twelfth is belias, it is he who is over the depth of hades. and he placed seven kings- each corresponding to the firmaments of heaven- over the seven heavens, and five over the depth of the abyss, that they may reign. and he shared his fire with them, but he did not send forth from the power of the light which he had taken from his mother, for he is ignorant darkness "and when the light had mixed with the darkness, it caused the darkness to shine. and when the darkness

rkened the light and it became neither light nor dark, but it became dim "now the archon who is weak has three names. the first name is yaltabaoth, the second is saklas, and the third is samael. and he is impious in his arrogance which is in him. for he said 'i am god and there is no other god beside me' for he is ignorant of his strength, the place from which he had come "and the archons created seven powers for themselves, and the powers created for themselves six angels for each one until they became 365 angels. and these are the bodies belonging with the names: the first is athoth, a he has a sheep's face; the second is eloaiou, he has a donkey's face; the third is astaphaios, he has a hyena's face; the fourth is yao, he has a serpent's face with seven heads; the fifth is sabaoth, he h

but yaltabaoth had a multitude of faces, more than all of them, so that he could put a face before all of them, according to his desire, when he is in the midst of seraphs. he shared his fire with them; therefore he became lord over them. because of the power of the glory he possessed of his mother's light, he called himself god. and he did not obey the place from which he came. and he united the seven powers in his thought with the authorities which were with him. and when he spoke it happened. and he named each power beginning with the highest: the first is goodness with the first (authority, athoth; the second is foreknowledge with the second one, eloaio; and the third is divinity with the third one, astraphaio; the fourth is lordship with the fourth one, yao; the fifth is kingdom with

rst one, goodness, created a bone-soul; and the second, foreknowledge, created a sinew-soul; the third, divinity, created a flesh-soul; and the fourth, the lordship, created a marrow-soul; the fifth, kingdom created a blood-soul; the sixth, envy, created a skin-soul; the seventh, understanding, created a hair-soul. and the multitude of the angels attended him and they received from the powers the seven substances of the natural (form) in order to create the proportions of the limbs and the proportion of the rump and the proper working together of each of the parts "the first one began to create the head. eteraphaope-abron created his head; meniggesstroeth created the brain; asterechme (created) the right eye; thaspomocha, the left eye; yeronumos, the right ear; bissoum, the left ear; akior

he right ribs asphixix, the left ribs synogchouta, the belly arouph, the womb sabalo, the right thigh charcharb, the left thigh chthaon, all the genitals bathinoth, the right leg choux, the left leg charcha, the right shin-bone aroer, the left shin-bone toechtha, the right knee aol, the left knee charaner, the right foot bastan, its toes archentechtha, the left foot marephnounth, its toes abrana "seven have power over all of these: michael, ouriel, asmenedas, saphasatoel, aarmouriam, richram, amiorps. and the ones who are in charge over the senses (are) archendekta; and he who is in charge over the receptions (is) deitharbathas; and he who is in charge over the imagination (is) oummaa; and he who is over the composition aachiaram, and he who is over the whole impulse riaramnacho "and the o

ARADIA GOSPEL OF THE WITCHES

, and immediately he disappeared from him. and he went to his fellow disciples and related to them what the savior had told him. jesus christ, amen. the apocryphon according to j a 30 this passage recalls strangely enough the worship of the graeco-roman goddess pavororfear, the attendant on mars. she was much invoked, as in the present instance, to terrify intrudersor an enemy. aeschylusmakes the seven chiefs before thebes swear by fear, mars, and bellona.mem. acad. of inscriptions, v. 9.appendix.comments on the foregoing t exts. 31 hence the saying that to know all would be to forvive all; which may be nine-tenths true, butthereisa tenth of responsible guilt. 32 friedrich, symbolik, p. 283.(33) i am here reminded, by a strange coincidence, that i having rediscovered the very ancient andlo

redly there will be critical examination and verification of what is ancientin it, and it will be discovered what marvels of tradition still endure.that the witches even yet form a fragmentary secret society or sect, that they call it that of the oldreligion, and that there are in the romagna entire villages in which the people are completely hea-then, and almost entirely governed by settimani or seven months children, may be read in thenovel of the name, as well as several papers published in divers magazines, or accepted from myown personal knowledge. the existence of a religionsupposes a scripture, and in this case it maybe admitted, almost without severe verification, that the evangel of the witches is really a very oldwork. thus it is often evident that where a tradition has been take

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

these traditions wereanything but noxious nonsense or abominably un-christian folly. that there exists in them marvel-lousrelics of ancient mythology and valuable folklore, which is the very cor cordiumof history, is asuncared for by him as it would be by a common zoccoloneor tramping franciscan. one would thinkit might have been suspected by a man who knew that a witch really endeavoured to kill seven peo-ple as a ceremony or rite, in order to get the secret of endless wealth, that such a sorceress musthave had a store of wondrous legends; but of all this there is no trace, and it is very evident thatnothing could be further from his mind than that there was anything /interesting/ from a higher ormore genial point of view in it all.his book, in fine, belongs to the very great number of th

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

ed freemasonry and its three craft degrees to conceal from their enemies the fact that the chivalry was still in being and to test aspirants who entered the ranks, so that none but those who were found to be of true worth and fidelity should be advanced from the third degree into that which lay beyond. to such as were successful the existence of the secret chivalry became known only at the end of seven years, three of which were passed as apprentice, two as companion or fellow craft, and two as master mason. it was on the same conditions and with the same objects that the order in the eighteenth century was prepared to receive masons who had been proved into that which was denominated the illustrious grade and order of knights of the temple of jerusalem. the candidate undertakes in his obl

e enters the lodge poor and penniless, because that was the condition at their beginning of the templars and the other orders of christian knighthood. the candidate is prepared for the second craft degree in a somewhat different manner from that of the first, and this has reference to certain distinctions between the clothing of a knight of the holy sepulchre and that of a knight of st. john. the seven steps are emblematic of the seven sacraments of the holy church, by the help of which the christian chivalries maintained their faith against the infidel, and also of the seven deadly sins which they trampled under their feet. the blazing star inscribed with the letter yod, being the initial letter of the name of god in hebrew, signified the divine light which enlightened the chivairies and

authorised ambassador of the secret headship or sovereign chapter in scotland. his mission was to organise the order in germany, and for a time von hund accepted and submitted, from which it follows that his own rite was still in very early stages. i make no doubt that it made a beginning privately circa 1755, and that a few persons were knighted, but von hund had enough on his hands owing to the seven years' war, so that from 1756 to 1763 there could have been little opportunity for templar grades under his custody, either on his own estates or elsewhere. meanwhile the clermont rite was spreading in germany and in 1763 there were fifteen chapters in all. there is hence an element which seems nearer certitude rather than mere speculation in proposing that the templar claim on masonry was i

BASIL VALENTINE TWELVE KEYS

ting forth their strength. know also that there must come a twofold wind, and a single wind, and that they must furiously blow from the east and from the south. lf, when they cease to rage, the air has become water, you may be confident that the spiritual will also be transmuted into a bodily form, and that our number shall prevail through the four seasons in the fourth part of the sky (after the seven planets have exercised power, and that its course will be perfected by the test of fire in the lowest chamber of our palace, when the two shall overpower and consume the third. for this part of our magistery skill is needed, in order to divide and compound the substances aright, so that the art may result in riches, and the balance may not be falsified by unequal weights. the sky we speak of

nd in the lists, the heavenly father has bidden me make known to thee the following means of obtaining thy prayer: take blood from thy right side, and from the left side of thy spouse. for this blood is the heart s blood of your parents, and though it may seem to be of two kinds, vet, in reality, it is only one. mix the two kinds of blood, and keep the mixture tightly enclosed in the globe of the seven wise masters there that which is generated will be nourished with its own flesh and blood, and will complete its course of development when the moon has changed for the eighth time if thou repeat this process again and again, thou shalt see children s children, and the offspring of thy body shall fill the world. when phoebus had thus spoken, he winged his flight heavenward. in the morning th

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

my life; it is to them that i dedicate this work. iv table of contents list of figures list of abbreviations abstract introduction tsiu marpo review of the literature methodology chapter outline a note on tibetan transliteration 1. tibetan text and context tibetan cosmography the divine hierarchy tibetan bodies and souls ritual texts important figures 2. origins where he began where he is now the seven riders settings variations tsiu marpo in history 3. iconography tsiu marpo and company the purpose of violence the ma..ala the ma..ala and tibetan deities vii ix x 1 2 3 5 7 8 10 10 11 15 18 21 29 29 32 35 36 38 40 47 47 52 57 60 v 4. text and ritual ritual materials the warlord s tantra the perfect feast petition offering the lightning garland fragment the ritual goal 5. oracle oracle featu

ily from the above studies. methodology the methodological approach of this thesis is primarily synchronic with diachronic elements. the synchronic elements consist of four tibetan texts that exclusively concern tsiu marpo. these works are the foundation of my study and include: 1. the warlord s tantra with accompanying s.dhanas (dmag dpon gyi rgyud sgrub thabs dang bcas pa. this text consists of seven chapters and accompanying propitiatory ritual scriptures. it was written by ngari pa.chen p ma wangyel dorj (mnga ris pa.chen padma dbang rgyal rdo rje; 1487-1542) with redactions by chokyur dechen zhikpo lingpa (mchog gyur bde chen zhig po gling pa; 1829-1870, and is found in the 62nd volume of the great treasury of termas (rin chen gter mdzod chen mo) compiled by jamg n kongtr l( jam mgon

d texts at the age of thirty-eight. one such composition is the treatise which ascertains the three vows (sdom gsum rnam par nges pa i bstan bcos. ngari pa.chen s most famous text is a terma he discovered and composed when he was forty-six, the final gathering of the transmitted precepts which is the doctrinal cycle of the entire gathering of awareness-holders, the means for the attainment of the seven-chapter supplication (bka dus phyi ma rig dzin yongs dus kyi chos skor gsol debs le u bdun ma i sgrub thabs. this terma was discovered at samy; perhaps he discovered the warlord s tantra around the same time. along with his younger brother, lekden dorj (legs ldan rdo rje; 1512-1625, and a treasure-revealer named rinchen p ntsok ch kyi gyelpo (rin chen phun tshogs chos kyi rgyal po; 1509-1557

necessary to begin with his origins. what follows is an account of tsiu marpo s birth and subsequent exploits as provided in his root tantra, the warlord s tantra by ngari pa.chen. portions of this account also draw on lelung zh p dorj s text, the unprecedented elegant explanations. after discussing his origins, i will explore tsiu marpo s current residency at samy, as well as his entourage, the seven riders. an analysis of the various settings found within the tsiu marpo narrative will follow, along with a discussion of significant variations within the story. the chapter will conclude with a brief look at tsiu marpo s origins within textual history. where he began what follows is a short narrative account of tsiu marpo s beginnings. this summary is based on the translations provided in

rpo s body. from his head the black obstructive might demon arose. from his white bones the divine might demon arose. from his body heat and radiance the rock might demon arose. from his blood the defiling might demon arose. from his pus the serpentine might demon arose. from his rotten garments of flesh the knife might demon arose. having become associated with 30 red mountains and plains, these seven deities slaughtered everyone in the vicinity. they consumed the life-energy of all sentient beings and brought ruin to the three realms.44 at some point, the great bodhisattva avalokite.vara angrily admonished these seven deities for their severe misconduct. in response, these seven riders, with tsiu marpo as the leader, offered up their life essence for karmic benefits and food offerings. l

BLAVATSKY H P ANTHROPOGENESIS

en verse by verse with their commentaries an attempt is made to make them clearer, by words added in brackets, in anticipation of the fuller explanation of the commentary. as regards the evolution of mankind, the secret doctrine postulates three new propositions, which stand in direct antagonism to modern science as well as to current religious dogmas: it teaches (a) the simultaneous evolution of seven human groups on seven different portions of our globe (b) the birth of the astral, before the physical body: the former being a model for the latter; and (c) that man, in this round, preceded every mammalian- the anthropoids included- in the animal kingdom[[footnote(s* see genesis ch. ii, v. 19. adam is formed in verse 7, and in verse 19 it is said "out of the ground the lord god formed ever

man "male and female" is not man, but the host of the sephiroth; forces, or angels "made in his (god's) image and after his likeness" the adam, man, is not made in that likeness, nor is it so asserted in the bible. moreover, the second adam[[footnote continued on next page[[vol. 2, page] 2 the secret doctrine. the secret doctrine is not alone in speaking of primeval men born simultaneously on the seven divisions of our globe. in the divine "pymander" of hermes we find the same seven primeval men* evolving from nature and "heavenly man" in the collective sense of the word, namely, from the creative spirits; and in the fragments (collected by george smith) of chaldean tablets on which is inscribed the babylonian legend of creation, in the first column of the cutha tablet, seven human beings

we find the same seven primeval men* evolving from nature and "heavenly man" in the collective sense of the word, namely, from the creative spirits; and in the fragments (collected by george smith) of chaldean tablets on which is inscribed the babylonian legend of creation, in the first column of the cutha tablet, seven human beings with the faces of ravens (black, swarthy complexions, whom "the (seven) great gods created" are mentioned. or, as explained in lines 16 and 18 "in the midst of the earth they grew up and became great. seven kings, brothers of the same family" these are the seven kings of edom to whom reference is made in the kabala; the first race, which was imperfect, i.e, was born before the "balance (sexes) existed, and which was therefore destroyed (zohar, siphrah dzeniouta

. or, as explained in lines 16 and 18 "in the midst of the earth they grew up and became great. seven kings, brothers of the same family" these are the seven kings of edom to whom reference is made in the kabala; the first race, which was imperfect, i.e, was born before the "balance (sexes) existed, and which was therefore destroyed (zohar, siphrah dzeniouta, idrah suta, 2928, la kabbale, p. 205 "seven kings, brethren, appeared and begat children, 6,000 in number were their peoples (hibbert lectures, p. 372. the god nergas (death) destroyed them "how did he destroy them "by bringing into equilibrium (or balance) those who did not yet exist (siphrah dzeniouta. they were "destroyed" as a race, by being merged in their own progeny (by exudation; that is to say, the sexless race reincarnated i

. the god nergas (death) destroyed them "how did he destroy them "by bringing into equilibrium (or balance) those who did not yet exist (siphrah dzeniouta. they were "destroyed" as a race, by being merged in their own progeny (by exudation; that is to say, the sexless race reincarnated in the bisexual[[footnote(s[[footnote continued from previous page] is esoterically a septenary which represents seven men, or rather groups of men. for the first adam- the kadmon- is the synthesis of the ten sephiroth. of these, the upper triad remains in the archetypal world as the future "trinity" while the seven lower sephiroth create the manifested material world; and this septenate is the second adam. genesis, and the mysteries upon which it was fabricated, came from egypt. the "god" of the 1st chapter

BLAVATSKY H P COSMOGENESIS

tober, 1888[[vol. 1, page ix] table of contents- page. introduction. xvii. the need of such a book. xix. the antiquity of documents and mss. xxiii. what the book is intended to do. xxviii- volume first. cosmogenesis. proem. 1 the oldest mss. in the world and its symbolism. 2 the one life, active and passive. 4 the secret doctrine- pantheism- atheism. 6 "space" in all religions and in occultism. 9 seven cosmic elements- seven races of mankind. 12 the three postulates of the secret doctrine. 14 description of the stanzas from the book of dzyan. 20- book i- part i. cosmic evolution. seven stanzas from the book of dzyan. 27- stanza i- the night of the universe. 35 the seven eternities. 36 "time. 37 the universal mind and the dhyan chohans. 38 nidana and maya: the causes of misery. 39 the great

ons from unity. 79 the web of being. 83 conscious electricity: fohat. 85- stanza iv- the septenary hierarchies. 86 the sons of the fire. 86 the vehicle of the universe- the dhyan chohans. 89 the army of the voice. 93 speech and mind. 95 the ogdoad and the heptad. 99 the stellar "sons of light. 103- stanza v- fohat: the child of the septenary hierarchies. 106 the fiery whirlwind and the primordial seven. 106 they produce fohat. 108 the correlation of the "gods. 113 evolution of the "principles" of nature. 119 the mystery of the fire. 121 the secret of the elements. 123 the square of the tabernacle. 125 the planetary spirits and the lipika. 129 the ring "pass not. 130 the sidereal book of life. 131 the soul's pilgrimage and its "rest. 134- stanza vi- our world, its growth and development. 13

rinciples" of nature. 119 the mystery of the fire. 121 the secret of the elements. 123 the square of the tabernacle. 125 the planetary spirits and the lipika. 129 the ring "pass not. 130 the sidereal book of life. 131 the soul's pilgrimage and its "rest. 134- stanza vi- our world, its growth and development. 136 the logos. 136 mystery of the female logos. 137[[vol. 1, page] xi contents. page. the seven layu centres. 138 the "elementary germs. 139 the evolution of the elements. 140 the building of the worlds. 145 a neutral centre. 147 "dead" planets- the moon. 149- theosophical misconceptions. 152 the planetary divisions and the human principles. 153 the moon. 155 transmigrations of the ego. 159 the septenary chain. 161 relation of the other planets to the earth. 163- explanations concernin

ation of man: the thinker. 238 occult and kabalistic pneumatics. 243 akasa and ether. 257 the invisible "lives. 259 occult vital chemistry and bacteriology. 261[[vol. 1, page] xii contents. page. the watcher and his shadow. 265 earth peopled by the shadows of the gods. 267- summing up. 269 the pith and marrow of the secret doctrine. 273 hermes in christian garb. 285 some occult aphorisms. 289 the seven powers of nature. 293- book i- part ii. the evolution of symbolism in its approximate order. i. symbolism and ideographs. 303 emblem and symbol differ. 305 magic potency of sound. 307 mystery language. 309- ii. the mystery language and its keys. 310 egypt's many religions. 311 the jews and their system. 313 moses copied from sargon. 319 identity of ancient symbols. 323- iii. primordial subst

mbolism and ideographs. 303 emblem and symbol differ. 305 magic potency of sound. 307 mystery language. 309- ii. the mystery language and its keys. 310 egypt's many religions. 311 the jews and their system. 313 moses copied from sargon. 319 identity of ancient symbols. 323- iii. primordial substance and divine thought. 325 divine thought, or cineritious matter. 327 ether and intelligence. 330 the seven prakritis. 335 the mystic fire. 339 one tree of knowledge. 341- iv. chaos- theos- kosmos. 342 the union of chaos and spirit. 343 the birth of mind. 345- v. the hidden deity, its symbols and glyphs. 349 the gnostic idea. 351 international correlation of gods. 355[[vol. 1, page] xiii contents. page. vi. the mundane egg. 359 egg-born logoi. 363 the winged globe. 365- vii. the days and nights of

BLUE EQUINOX

n in full detail by frater o.i.v.v.i.o. this is the record of a man who actually attained by the system taught by the a.a. liber dxxxvi. a complete treatise on astrology, by frater o.m. this is the only text-book composed on scientific lines; by classifying observed facts, instead of deducting from a priori theories. liber xlix: shi yi chien. an account of the divine perfection illustrated by the seven-fold permutation of the dyad. the equinox 16 liber lxxviii: a complete treatise on the tarot giving the correct designs of the cards with their attributions and symbolic meanings on all planes. liber lxxxiv. the completion of this book (begun in equinox i, vii, viii, which explains the system of the universe devised by dr. john dee (queen elizabeth.s astrologer) and sir edward kelly. liber c

unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber vii. liber liberi vel lapidis lazuli, adumbratio kabbal gyptiorum sub figur vii, being the voluntary emancipation of a certain exempt adept from his adeptship. these are the birth words of curriculum of a.a. 31 a master of the temple. the nature of this book is sufficiently explained by its title. its seven chapters are referred to the seven planets in the following order: mars, saturn, jupiter, sol, mercury, luna, venus. liber vi. liber o vel manus et sagitt. the instructions given in this book are too loose to find place in the class d publications. instructions given for elementary study of the qabalah, assumption of god forms, vibrations of divine names, the rituals of pentagram and hexagra

n skin and automatic rigidity. lost all personality most of the time, but only found this out by .break. which revived it. brain soon took up mantra automatically. illumination in brain after a while. towards the last saw some visions of sea &c (very slight. space and time annihilated during most of the practice. good [beginning good.end bad..o.m] mar. 30, 5:15 to 5:46 p.m.=31 mins. counted first seven breaks, then became concentrated and lost count. interruptions (1) a safety pin, falling on floor, made me start violently (2) r. called. results: breath arose on skin and the .light. arose. started to concentrate on spine. towards the end started a sort of automatic chant of apparently senseless words. have noticed before that when this occur, it leads to a kind of ecstasy. had to leave off

that they have a right to kingship, even as you have, whenever you wish to accept it. the equinox 186 and the moment you desire to do so you have only to remember this.look at things from the point of view of the sun. love is the law, love under will. 187 the sevenfold sacrament in eddies of obsidian at my feet the river ran between me and the poppy-prankt isle, with tangled roots embanked, where seven sister poplars stood like the seven spirits of god. soft as silence in mine ear, the drone and rustle of the weir told in bass the treble tale of the embowered nightingale. higher, on the patient river, velvet lights without a quiver echoed through their hush d rimes the garden s glow beneath the limes. then the sombre village, crowned by the castellated ground where, in cerements of sable

l to an appointed end, no end foreseen or hoped, draw still beyond word or will into itself, drawn subtly, deep through the dreamless deaths whose shadow is sleep, draw, as dawn shows, to the inmost divine, to the temple, the nave, the choir, the shrine, to the altar where in the holy cup the wine of its blood may be offered up. nor is it given to any son of man to hymn that sacrament, the one in seven, where god and priest and worshipper, deacon, asperger, thurifer, chorister, are one as they were one ere time began, are one on earth as they are one in heaven; where the soul is given a new name, confirming with an oath the same, and with celestial wine and bread is most delicately fed, the sevenfold sacrament 193 yet suffereth in itself the curse of the infinite universe, having made its

BOOK OF ENOCH

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, and one was of pearl, and one of healing stone; and those towards the south, of red stone. 18.8] and the middle one reached to heaven, like the throne of the lord, of stibium, and the top of the throne was of sapphire. 18.9] and i saw a burning fire, and

f the earth, with pillars of heavenly fire, and i saw among them fiery pillars of heaven, which were falling, and as regards both height and depth, they were immeasurable. 18.12] and beyond this chasm, i saw a place, and it had neither the sky above it, nor the foundation of earth below it; there was no water on it, and no birds, but it was a desert place. 18.13] and a terrible thing i saw there, seven stars, like great burning mountains. 18.14] and like a spirit questioning me, the angel said: this is the place of the end of heaven and earth; this is the prison for the stars of heaven and the host of heaven. 18.15] and the stars which roll over the fire, these are the ones which transgressed the command of the lord, from the beginning of their rising, because they did not come out at thei

of the holy angels; who is in charge of the spirits of men who cause the spirits to sin. 20.7] gabriel, one of the holy angels, who is in charge of the serpents, and the garden, and the cherubim. 21.1] and i went round to a place where nothing was made. 21.2] and i saw a terrible thing, neither the high heaven nor the firm ground, but a desert place, prepared and terrible. 21.3] and there, i saw seven stars of heaven, bound on it together, like great mountains, and burning like fire. 21.4] then i said: for what sin have they been bound, and why have they been thrown here? 21.5] and uriel, one of the holy angels, who was with me and led me, spoke to me and said "enoch, about whom do you ask? about whom do you inquire, ask, and care? 21.6] these are some of the stars which transgressed the

me way. 23.3] and i asked saying "what is this which has no rest" 23.4] then raguel, one of the holy angels, who was with me, answered me, and said to me: this burning fire, whose course you saw towards the west, is the fire of all the lights of heaven. 9) the fragrant trees (pages 39-44) in this section, enoch is taken on another tour. at the beginning, 24.1, there is perhaps a volcano. then the seven mountains again, 24.2-3, this time with more detail. from-24.3 to 25.6, there are the fragrant trees. these sound like cannabis to me. the description at 25.6 of "drawing the fragrance into the bones, is quite an apt description of smoking it. the part where it says, at 25.4 "no one will have authority to touch it, could represent the present prohibition. at 31.1 enoch mentions galbanum, thi

s sections 13, 14, and 16. the angel zotiel is mentioned at 32.2, east of the red sea, there are suggestions based on weathering data that the sphinx is much older (pre 10,000 bc) than the pyramids, so this is a possible candidate for zotiel. 24.1] and from there i went to another place of the earth and he showed me a mountain of fire that blazed day and night. 24.2] and i went towards it and saw seven magnificent mountains. and all were different from one another, and precious and beautiful stones, and all were precious, and their appearance glorious, and their form was beautiful. three towards the east one fixed firmly on another and three towards the south one on another, and deep and rugged valleys, no one of which was near another. 24.3] and there was a seventh mountain, in the middle

BOOK T

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 is called the root of the powers of water. 3. the ace of swords is called the root of the powers of a

nd grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fall below the right branch for aleph, men, and shin, seven above the central branch for the double 59 the high priestess the priestess of the silver star gimel moon 60 the empress the daughter of the mighty ones dalet venus 61 the emperor sun of the morning, chief among the mighty heh aries 62 the hierophant the magus of the eternal vau taurus 63 the lovers the children of the voice; the oracles of the mighty gods zain gemini 64 the chariot the chil

c: 1 each of others. one more decan than the others. or in aries gemini virgo scorpio capricorn 2 pentacles: 1 each of others. or in aries cancer virgo scorpio aquarius 2 cups: 1 each of others. or in taurus cancer virgo sagittarius aquarius two pentacles: 1 of each of the others. or in taurus cancer libra sagittarius aquarius two swords: 1 of each of the others. there being thirty-six decans and seven planets, it follows that one of the latter must rule over one more decan than the others. this is the planet mars, to which are allotted the last decan of pisces, and the first of aries, because the long cold of the winter requires a great energy to overcome it, and initiate spring. and the beginning of the decanates is from the royal star of leo, the great star cor leonis: and therefore is

e: pleasure gained by labour: carefulness, sociability and avoiding of strife, yet victory therein: also insolence, and pride of riches and success, etc. the whole dependent on the dignity. tiphareth of hb:y (gain. hereunto are allotted the great angels hb:sytal and hb:a'almyh of the schemhamphorash. xxiii. the lord of valour book t page 13 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 seven of wands two hands holding by grip six wands, three crossed. a third hand issuing from a cloud at the lower part of the card, holding an upright wand which passes between the others. flames leap from the point of junction. above and below the central wand are the symbols of mars and leo, representing the decan. possible victory, depending on the energy and courage exercised; valour; oppositi

t commencement only. also affront, detection, knowledge, and in some instances contention and strife arising from unwarranted self-assertion and vanity. sometimes thankless and presumptuous; sometimes amiable and patient. according to dignity as usual. tiphareth of hb:h (beginning of wish, happiness, success, or enjoyment. therein rule hb:nlkal and hb:yyyal. xxxii. the lord of illusionary success seven of chalices the seven cups are arranged as two descending triangles above a point: a hand, as usual, holds lotus stems which arise from the central lower cup. the hand is above this cup and below the middle one. with the exception of the central lower cup, each is overhung by a lotus flower, but no water falls from these into any of the cups, which are all quite empty. above and below are th

BOOK OF BLACK SERPENT

miable to the demands made. each of these orders rule 490 leagues of spirits except those ruled by tagaririm, whose dominion is sevenfold that of the others. the qliphoth these be they who be unclean and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent in the celestial eden. but the serpent of the temptation is that of the tree of knowledge of good and evil, the antithesis and opposer of the other: the red coiled stooping drago

intense the darkness, by so much more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of the ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths: 1. aretz- dry, crumbling earth 2. adamah- reddish mould 3. gia- undulating ground, like the side of a valley 4. neshiah- pasture, or meadow 5. tziah- sandy or desert land 6. areqa- earth 7. thebel or cheled- mixed earth and water. upon the left hand are the seven infernal habitations: 1. sheol- the depths of the earth [or literally, pit -editor] 2. abaddon- perdition 3. titahion- the

nieth a god; and he uniteth the forces of the averse chokmah. the third is othiel or gothiel, a black, bloated man-insect, horrible of aspect, his breth greater than his length: and he uniteth the force of the averse binah. the fourth form is samael the black. all these are of gigantic nature and terrible aspect. the evil and averse sephiroth these be the evil and averse sephiroth contined in the seven evil palaces, and these sephiroth have their place from behind the holiness of the world of assiah. and samael the evil surroundeth the whole evil sephiroth who are thus eleven instead of ten. there are eleven letters in the word lieutenant governors: esther ix.3; eleven days from horeb, deut. i.2; the word where in deut. xxxii.37 is in value eleven; eleven were the curses of ebal; eleven we

s of the redeemed into heavenly blessedness. amen+ then finish by reciting jn 1.1-18, isa 8.19-22, ps 90& 69. the orders of angels. the shekinah the four great princes ruling over the four camps of the shekinah are michael, gabriel, uriel and raphael. michael is appointed over the water or seas, gabriel rules over the fire, uriel over the wind and raphael over the dust of the earth. these are the seven great princes which are appointed over the seven heavens: michael rules over the seventh (and highest) heaven. gabriel rules over the sixth heaven. shataqiel is appointed over the fifth heaven. shahaqiel, a prince of the host, is given dominion over the fourth heaven. badariel governs the third heaven. barakiel is appointed to the second heaven. pazriel is given the realm of the first heaven

flame in the midst of fire" the seraphim the seraphim is four in number and is ruled by seraphiel; he is a prince, wonderful, noble, great, honorable, mighty, terrible, a chief and leader and a swift scribe. his body is like that of an eagle and he wears a crown. he is accompanied by satan, samael and dubbiel. these are the accusers. it is through the spirit samael in which the absolution of the seven deadly sins is accomplished, through the bidding of god. the ofannim the ofannim is four in number and is ruled by offanniel; he is a prince and rules over the moon. he is an ancient and great prince. he has sixteen faces, four on each side and 8466 eyes. he is beset with two hundred wings, one hundred on each side. the cherubim cherubiel is the prince of the cherubim and it is these angels

BOOK OF DOOM

er understand themselves nor can they understand time. 3.11. the great infernal empire is the threshold of chaos and abyss. 3.12. there are four main realms in the great infernal empire. 3.13. the first realm of the great infernal empire is the infernal government, with lucifer, belial, satan, beelzebub, astaroth, and pluto. 3.14. the second realm of the great infernal empire is the domain of the seven infernal grand dukes, whose 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 n

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ted rites of passage. circles. self-dedication. coven initiation. lesson five 53 covens and rituals *i covens and degrees. hierarchy and priesthood. covensteads and covendoms. the book of rituals. consecration of tools. rituals erecting the temple; clearing the temple; esbat rite; full moon rite; new/dark moon rite; cakes and ale. lesson six sabbats samhain; beltane; imbolc; lughnasadh. 79 lesson seven meditation, dreams and the minor sabbats meditation how meditation works; technique; posture; area; time of day: method. dreams the source; dream interpretation and symbology; remembering dreams; personal symbols; the repetitive dream; group dreams; dreams vs out-of-body experiences. rituals spring equinox; summer solstice; autumnal equinox; winter solstice. lesson eight 97 marriage, birth

le power? in the sixth century bce the philosopher xeno-phones remarked on the fact that deities are determined by ethnic factors. he pointed out that the black ethiopians naturally saw their gods as negroid, whereas the thracians' gods were white, with red hair and gray eyes. he cynically commented that if horses and oxen could carve they would probably represent their gods in animal form! about seven hundred fifty years later maximus of tyre said much the same thing: that men worship their gods under whatever form seems intelligible to them. in lesson one you saw how, in their early development, people came to worship two principle deities: the horned god of hunting and the goddess of fertility. these, then, were our representations our understandable forms of the supreme power which act

ctual fact you should base the size of the circle on the number of people, not the other way around. to arrive at the ideal size, all should stand in a circle facing inwards and hold hands. then move slowly outwards, with arms outstretched, until your arms are extended as far as possible. the circle should then be of a size that will just comfortably contain you all. whether that means it will be seven feet, eight feet, ten feet six inches or fifteen feet in diameter doesn't matter. what is important is that such a circle will contain the group comfortably, without fear of breaking the boundaries even when dancing round, yet also will not have any excess space. a coven is a small, close-knit group. in fact, the members of your coven frequently become closer to you than the members of your

ning of the new; the turning wheel of the year; the killing-off of those animals (cattle) that would not survive the winter; return of the dead to rejoice, briefly, with the living; gathering of the harvest and storing for the winter; the creation of the world, with chaos transformed to order. this enactment can take the form of a play, mime or dance. at the end of the enactment, the bell is rung seven times. then one of the coveners speaks: covener "we are at the crack of time, for this day belongs neither to the old year nor to the new. and as there is no distinction between the years, so is there no distinction between the worlds. those we have known and loved, in ages past, are free to return to us here in this meeting place. reach out, each and every one of you, in your own way, and f

reached the end of his journey" priestess "the lady sets her foot upon the path" then follows an enactment of a seasonal motif (e.g. triumphant return of the goddess from the world between lives; creativity/reproduction; start of one of the breeding seasons for animals, both wild and domestic; dancing about the maypole; driving of cattle between two fires to ensure a good milk yield. bell is rung seven times. covener "the gates swing back and forth and all may freely pass through. our lord has reached the ending of his journey, to find the lady awaiting him, with warmth and comfort. this is a time for joy and a time for sharing. the richness of the soil accepts the seed; and now is the time that seeds should be spilled. togetherness brings joy and abundance fills the earth. let us celebrat

BUDGE E

text is in the plural. next: chapter v: the fifth division of the tuat, which is called ament sacred texts egypt ehh index index previous next p. 85 chapter v. the fifth division of the tuat, which is called ament. in the scene that illustrates the fifth division of the tuat, which is passed through by the sun-god during the fifth hour of the night, we see the boat of the sun being drawn along by seven gods and seven goddesses (see pp. 91, 95, 99, 103, 107. the legend over the seven gods is partly broken away, but what remains of it proves that it must have been similar in meaning to that which is over the heads of the goddesses, which reads "these are the goddesses which tow ra along in the tuat over this circle, and they make this great god to advance so that he may rest in nu in the tua

n goddesses (see pp. 91, 95, 99, 103, 107. the legend over the seven gods is partly broken away, but what remains of it proves that it must have been similar in meaning to that which is over the heads of the goddesses, which reads "these are the goddesses which tow ra along in the tuat over this circle, and they make this great god to advance so that he may rest in nu in the tuat" in front of the seven goddesses march four gods, who appear to be under the guidance of "isis of amentet" and who are described as the "great sovereign chiefs who provide food in this circle" p. 86 the first god is called her-khu, and holds a staff in his hand; the second is an-hetep, and holds the sceptre in his hand; the third is heru-hequi, is hawk-headed, and holds the crook in his hand; the fourth is ut-metu

nd who are described as the "great sovereign chiefs who provide food in this circle" p. 86 the first god is called her-khu, and holds a staff in his hand; the second is an-hetep, and holds the sceptre in his hand; the third is heru-hequi, is hawk-headed, and holds the crook in his hand; the fourth is ut-metu, and holds a tree in his left hand. the text containing the address of the sun-god to the seven gods is broken away, and all that remains of it reads "this great god maketh his journey by means of those who tow him over this circle in [his] boat" a portion of the answer of the seven gods to him is also broken away, but what remains of it reads "is opened to thee the earth to such an extent that thou hast passed over the beautiful land, and the roads concerning which ra hath spoken to t

spears, o ye who stand by your tchefau food, who sit down to your offerings, who are the warders of food and bread and are the lords of the provisions in ament, isis giveth herself unto you, and ament joineth herself unto you, so that i may p. 91 click to view the kingdom of seker. p. 93 stand up by you for your protection when i pass by you in peace" the "land of sekri" which is mentioned by the seven gods who are towing the boat of ra, lies immediately below the mound of earth, and forms, as it were, an oval island in the river of the tuat; its shape is, as m. maspero has said, an elongated ellipse, and it is formed wholly of sand. the "land of sekri" is described in the legend which is written at each end of the oval as "the horizon) of the hidden country of sekri, which guardeth the hi

the hands of the god af-ermen-maat-f, and utter ye your words on behalf of horus, o ye who cause to come click to view (left) af-ermen-maat-f (center) ermenui (right) neb-aqet. into being the becomings of created things' the work which they do in the tuat is to utter words on behalf of his eye for horus, and to cause radiant splendour to proceed from it each day" 6. eight gods, each of the first seven of whom holds an ankh in his right hand, and( sceptre) in his left; their names are- 1. ermenui, who has the double object in the place of a head. p. 222 2. neb-aqet, jackal-headed. 3. amen-khu, hawk-headed. 4. her-sheta-taui, man-headed. 5. sem-heru, man-headed. 6. amen)-heru, man-headed. 7. khent-ast-f, man-headed. 8. khent-ment-f, a god in mummied form, like osiris, who wears a white crow

CASE PAUL F THE BOOK OF TOKENS

fifth sephirah. the middle pillar, composed of the first, sixth, ninth and tenth sephiroth, is named the pillar of mildness. the ten sephiroth are also divided into a supernal triad, which includes the first three, and a heptad, which includes the sephiroth from chesed to malkuth. this heptad is the basis for many septenary schemes to be found in the literature of occultism. yet always behind the seven, and beyond it, is the supernal triad, for, as the book of formation tells us, the lights of emanation are "ten and not nine, ten and not eleven; that is, neither more nor less than ten. 4 "i am the eternal longing. this is an example of the author's use of gematria, the qabalistic method of establishing identities of meaning between words of the same number. each hebrew letter is also a num

from binah this sharp sword proceedeth, and by its separative force i cleave asunder mine own unity dividing myself into two, the father and the mother [76] z a i n this thou mayest discern in zain; whose beginning is the sword of separation, whose middle is the paternal yod, and whose end referreth by numeration to the gates of the mother. here, too, shalt thou perceive the, elohim (for they are seven, and. the lights of emanation (for they are ten, and the gates of understanding (for they are fifty. thus in zain, the sword, is shown a figure of all things that have been, that are, and that shall be in time to come. 5 and the sword flasheth forth. from the heart of the mother into the heart of the son, and its course is the path of the disposing intelligence. this path is called the found

n, referred to tiphareth, also called the son. as it is written "the mother concealeth the power of the father, and manifested that power in the son" this is true on all planes. 4 the letter-name zain, z i n, begins with z, the sword, has i, the paternal yod for its middle letter, and ends with n, the value of which, 50, refers to the fifty gates cf binah, the mother. the elohim are traditionally seven, thus corresponding to the number of z. the lights of emanation (sephiroth) are ten, corresponding to the numeration of i. the gates of understanding are fifty, corresponding to the numeration of the letter nun, n. 5 the path of the disposing intelligence, attributed to zain, begins in binah, the mother, and ends in tiphareth, the son. 6" great sea" is a name sometimes applied to binah, and

ers of substance with the air of life. i measure and bound the ruach which hath its place in the path of mediating influence, because i am the intelligence of will which carrieth the water of mercy into the sphere of beauty. 6 i am ten, yet from me proceedeth the twenty, for i am ten ineffable and ten manifested in creation. therefore is yod both ten and twenty. and the ten made manifest are also seven, and these are the elohim. these seven bring forth ten again, for the heptad which is below the supernal triad completeth itself in the kingdom of the bride. for tenfold is my self-utterance, and therefore is it written of the lights of emanation "ten, and not eleven, ten and not nine [101] comment on yod* yod, pronounced yode. transcribed as" i" or "y. the number 10. meaning: creative hand

f the letter-name i v d is 20. the ten ineffable sephiroth subsist eternally, but the manifested sephiroth come and go, as cycle succeeds cycle in the cosmic outbreathing and in-breathing. during a cycle of expression, therefore, when the sephiroth are both unmanifest and manifest, they arc represented by the number 20. all the forces represented by the ten lights of emanation are included in the seven spirits of god, or elohim. the number seven includes the number ten, because the theosophic extension of 7 is 28, which digits to 10, the heptad below the supernal triad consists of the sephiroth from chesed to malkuth inclusive, and this heptad begins and ends in 10, because the extension of 4, the number of chesed, is 10, and the number of malkuth is also 10. malkuth is sometimes called ka

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

thers who share your interests. many witches like myself choose to practise alone, drawing in my family and close friends to celebrate with me on the festival days. most solitary witches initiate themselves, though some traditions, such as the saxon seat wicca founded by raymond buckland in the usa, do admit solitary witches. indeed, solitary practitioners are said by some to have been witches in seven previous lifetimes and to possess within them all they need to know about the craft. truth or myth, no one should underestimate the number of private practitioners who do work alone, some coming together occasionally in small, informal groups. solitary witches can use ceremonial magick very successfully, but many do follow the less formal folk magick, linked to the land and the seasons, that

ot wish to burn completely away. the act of blowing out a candle is itself a magical release of power, for, rather than holding the light in a snuffer, you can send it towards all who need it. this is an excellent way of releasing and directing power at the end of a rite. if you buy candles with two or three wicks, a new one can be lit each day in a three-day ritual. larger candles can have up to seven wicks and if you need a lot of power, you can light all the wicks during a single ritual. candles vary considerably in their burning times- the better-quality ones may state the number of hours, but with practice if you always use the same type of candles, you will be able to assess how long they will last. then you can choose one to match the occasion- either one that will have burned throu

a sachet hung above an infant's bed drives away nightmares, and brings both happiness and intelligence to the very young. a sprig can be exchanged with a friend or lover as a promise of truth at all times. ruled by venus. yarrow yarrow lowers blood pressure, slows the heartbeat, speeds the healing of wounds and reduces fevers. a herb of love, yarrow is said to keep a couple together for at least seven years, and so should be given to newly-weds and used in love charms. married couples keep seite 71 wicca01.txt the herb in a special sachet and replace it just before seven years is over, continuing to do so throughout married life. this can be made into a ceremony of renewal. it also repels hostility and banishes fear. ruled by venus. herbal infusions as well as magical sachets, you can mak

an ancient indian medicine. the ancient egyptians wore amulets of coloured stones: red to treat disease, yellow for happiness and prosperity, and green for fertility. colour healing is not just a fancy: we know for a fact that each beam of coloured light has its own wavelength and is absorbed by the body through the skin and the optic nerves. this triggers complex biochemical changes. each of the seven primary wavelengths or vibrations of light visible to the human eye focuses on different parts of the body, evoking in them both a physiological and psychological response. red has the longest wavelength of visible colour and violet the shortest. the colours that we can see make up only a very small segment of the electromagnetic spectrum and lie between the infra red and ultra violet rays

the powers of the sun and moon, and leave the tools within this circle for the full 48-hour cycle. sprinkle the tools with nine drops of sacred water that was collected under the full moon or rainwater that has not touched the ground, saying a variation of this old magical rhyme whose origins are unknown: one for joy, two for gladness, three and four to banish sadness, five and six do life renew, seven, eight, nine bring power anew. few of these old chants are great poetry, but that was not their purpose- they were created in the days before widespread literacy as a way of remembering magical rituals. if you prefer, you can substitute your own, composed by you or a coven member who may have a gift for such work. the rhymes served like simple mantras to build up power- some people recite th

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

own practitioner who was also a deeply religious woman "she had a special revelation from god" he remarked "as do all the conjure doctors i have ever heard of" similar statements characterize the beliefs of other african american conjure practitioners. when asked by a white professor where she had obtained her knowledge of divination and "tricking (casting spells, a conjure woman in alabama named seven sisters said "it's a spirit in me that tells.a spirit from the lord jesus christ. c i tricks in the name o f the lord" at the turn of the twentieth century chesnutt interviewed an aged conjure woman whom he described as a "dreamer of dreams and seer of visions" who was well versed in conjuring lore and explained that she was guided by jesus and "de spirit er de lawd" in his research on conju

laboring against the surging waves, the sailors secure the vessel and return to port. once safe, some of the passengers speculate that the storm was brought about by witches and wizards on board among the captured slaves. undaunted, equiano professes his trust that god will protect the travelers on their journey. heartened by his faith, again the crew sets sail, arriving safely in georgia within seven days f time.[1] this brief episode in the life of one of the first english-speaking, african-born autobiographers sheds light on the convergence of "magical" and "religious" modes of thought in the eighteenth century. to olaudah equiano and his shipmates, the unexpected chaos of a violent squall possessed meanings that went beyond the apparent realities of the visible world. the elements of

ere apparently well known to slaves in the new world. as performed by the new york conspirators, the oath ritual parallels the traditions described among africans elsewhere in the diaspora. such rituals were usually enacted by the enslaved as a prelude to rebellion. an uprising on the island of antigua in 1736, for example, was found to be preceded by oaths that had been "administered in at least seven different places in the island c sealed with a draft of rum mixed with grave dirt and cock's blood" similar rituals were believed to have prefaced a major jamaican rebellion in 1760, and another in 1777, with the latter described as "an alarming insurrection" involving africans and creole blacks who had "taken a blood oath to massacre all the whites" utilized by africans of diverse ethnic ba

uskegee, alabama" she began "i had three older brothers and five older sisters" toiling in the rugged cotton fields of the alabama black belt, addie and her family saw few material returns from their labor "most of the time we had almost nothing to eat because our crops failed" she recalled "and the man who owned the farm, he was white, would not pay papa and then we was destitute" when addie was seven, her mother died and her siblings, older and more independent than she, left her with her father, a violent alcoholic. during this trying period she began to reflect on spiritual matters "i guess i just had a enatchul f calling then. i didn't know it but i was always praying"[1] at the age of fifteen addie became pregnant and suffered a miscarriage while she was working in the fields; at sev

er advertisement for a popular blues race record with a conjuring theme. chicago defender, november 12, 1927\ 121\ 5 "we all believed in hoodoo" conjure and black american cultural traditions early in the twentieth century the composer scott joplin completed treemonisha, the first folk opera by an african american. produced in 1915, treemonisha was an original musical whose dramatic plot featured seven characters: remus, the noble hero; zodzetrick, simon, and black magic page 75 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 luddud, evil conjurers; ned and his wife, monisha, parents of treemonisha; and the young heroine herself. the events took place on an arkansas plantation in 1884. in his preface to the opera, joplin provided the background

CHRONOLOGIA RORISPERGIUS

iptures into latin. 410-485 proclus: epistles on alchemy. commentary on euclid's elements. 411: rome is sacked by alaric the the visigoth. 5th century latin text, liber hermetis, translated from the greek, gives special attention to the decans "man is called by the informed, a world, since he is wholly correspondent with the world s nature. indeed at the moment of conception there spurts from the seven planets a whole complex of rays that bear on each part of the man. and the same thing happens at the birth-hour, according to the position of the twelve signs" c. 420 "de nuptiis philologi et mercurii" martianus capella 475-525 boethius c. 475 horapollo of nilous hieroglyphica. suda refers to him as a leader of one of the last pagan philosophical schools in menouthis near alexandria, under t

iend of abraham ibn ezra. helped amalgamate ismailite thought and muslim mysticism to jewish thought. 1075-1129 rupert of deutz. trinitarian division of history: the age of the father from the creation to the fall; of the son from the fall to the passion; and that of the holy spirit from the resurrection until the resurrection at the end of time. identified an "age of the spirit "during which the seven spiritual gifts (isa 11:2) are poured out on the faithful, each gift dominating a different age of church history" 1075-1160 abelard of bath translates euclid into latin from arabic 1076-1153 shahrastani refers to sabian "philosophers" 1080-1167 bernard sylvestris school of chartres philosopher of neo-platonic and neo-pythagoreanism tendencies probably influenced by the writings of eriugena

sit the camp of the nearest mongol army on the frontier of asia minor seeking alliance with the mongol general ilchikdai (ilchikadai, and a proposal of a joint attack upon the islamic powers for the conquest of syria. 1248-1298 peter john olivi(known as enoch returned to the beguins) important joachite scholar shifted the focus from the three status of joachim onto his theory of the angels of the seven seals, granting the role of the sixth angel to francis himself. 1248 joseph gikatilla, spanish sephardic kabbalist born. christian armies under ferdinand iii take seville after 16 months of seige, despite muslim catapults, greek fire, and bowmen who pierce armor. mongol envoy sargis/sergius meets pope innocent iv in italy. 1248-1309 angela of foligno franciscan tertiary. 1248- 1251 oghul gha

nd "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 bewitch" 1335 petrus bonus of ferrara pretiosa margarita novella c. 1336 alaoddawleh semnani, persian sufi linking the seven prophets of the koran with the mystical physiology of seven latifa and referred to seven grades of being which constitute the ascent of the soul to the godhead. 1338-1400 geoffery chaucer 1329-1419 nicolas flamel (supposed) 1339 pope benedict xii orders an investigation into the alchemical activities of some clerics and monks c. 1350-1370: outbreaks of the "black death (mostly bubonic plague

ilippus theophrastus bombastus von hohenheim) born einsiedeln switzerland. swiss physician and philosopher. he was tutored (by his account) by trithemius 1494 reuchlin's de verbo mirifico published. lefevre d'etaples ed. of ficino's pimander in france. 1495-1563 john bale. influenced by the twelfth-century monk joachim of fiore. bale envisioned three laws of nature, bondage and grace encompassing seven ages of world history. 1496 giovanna(zuana) veronese born aka venetian virgin had francesco giorgi as confessor at the convent of st. francesco della vigna; she explained passages of the zohar to guillaume postel 1549-1550 who believed her to be the holy spirit embodied. together working among the poor at the ospedaletto of venice, which was operated by a confraternity. 1499 (d. after) ibn a

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

d shouldst thou not bathe thoroughly the wedding may work thy bane. bane comes to him who faileth here let him beware who is too light. below was written: sponsus and sponsa. as soon as i had read this letter, i was presently like to have fainted away, all my hair stood on end, and a cold sweat tricked down my whole body. for although i well perceived that this was the appointed wedding, of which seven years before i was acquainted in a bodily vision, and which now for so long a time i had with great earnestness awaited, and which lastly, by the account and calculation of the planets, i had most diligently observed, i found so to be, yet could i never foresee that it must happen under such grievous perilous conditions. for whereas i before imagined, that to be a welcome and acceptable gues

ome to the light, though this may chance but seldom that they be better prized nor reckoned as mere fable. therefore in honour of the feast which we shall hold today, that her grace may be multiplied a good work will she do: the rope will now be lowered whoever may hang on to it he shall be freed. he had scarcely finished speaking when an ancient matron commanded her servants to let down the cord seven times into the dungeon, and draw up whosoever could hang upon it. good god! that i could sufficiently describe the hurry and disquiet that then arose amongst us; for everyone strove to get to the cord, and yet only hindered each other. but after seven page 5 minutes a sign was given by a little bell, whereupon at the first pull the servants drew up four. at that time i could not get very nea

ver. after which she commanded that we should be unbound, and coupled together and placed in a station where we might easily see the scales. for, she said, it may yet fare better with them, than with the presumptuous who still stand here at liberty. meanwhile the scales, which were entirely of gold, were hung up in the middle of the hall; there was also a little table covered with red velvet, and seven weights placed on it. first of all there was a pretty big one, next four n page 24 little ones, lastly two great ones. and these weights were so heavy in proportion to their bulk, that no man can believe or comprehend it. but each of the armoured men had, together with a naked sword, a strong rope; these she distributed according to the number of weights into seven bands, and out of every ba

out of my hat into my hands, and thereupon presently through her page graciously requested them of me, and i readily sent them to her. and so this first act was finished about ten in the morning. whereupon the trumpets began to sound again, which nevertheless we could not as yet see. meantime the bands were to step aside with their prisoners, and await the judgement. after which a council of the seven captains and us was set, and the business was propounded by the virgin as president, who desired each one to give his opinion how the prisoners were to be dealt with. the first opinion was that they should all be put to death, yet one more severely than another, namely those who had presumptuously intruded themselves contrary to the express conditions. others would have them kept close priso

d such execution of judgement shall be inviolably observed as an example to others. page 33 herewith our virgin broke her wand, and the other who read the sentence blew her trumpet, and stepped with most profound reverence towards those who stood behind the curtain. but here i cannot omit to reveal something to the reader concerning the number of our prisoners, of whom those who weighed one, were seven; those who weighed two, were twenty one; they who three, thirty five; they who four, thirty five; those who five, twenty one; those who six, seven; but he that came to the seventh, and yet could not well raise it, he was only one, and indeed the same whom i released. besides these, of them who wholly failed there were many; but of those who drew all the weights from the ground, but few. and

COLLIER IRENE CHINESE MYTHOLOGY

ology 90 deeper than ever before. gifted with an exceptional memory, kung qiu remembered everything that he saw and heard. the boy loved to read and recite passages from classical literature. despite his amazing intellect, or because of it, kung qiu was constantly teased as a child. he was not handsome and had a high, broad, protruding forehead. by the time the boy grew up, he was a giant, almost seven feet tall. kung qiu had many good ideas. unfortunately, no lords paid attention to him because he was poor. however, he decided to teach his beliefs to anyone who would listen. he was a powerful speaker, and he attracted a loyal following of three thousand people who called him master kung. his beliefs taught people how to behave decently toward each other. to learn without thinking is fatal

COMMENTARY ON THE SEAL OF THE NINE ANGLES

s (the four) and the pentagrams defined by those trapezoids (the five; hence 4+5 (the nine. seventh angle: the destruction of the status of monotheism by the addition of a line/angle to the hex. the legacy of the first beast of revelation and his sevenfold seal and star of babalon (a'.a. the forces of the aeon of horus overcoming those of the aeon of osiris. yet the only thing that can be said of seven is that it is an effective destroyer of six. it has no creative properties of its own; it has neither the strength of symmetry nor the magical powers of its asymmetrical predecessors (1,3,5. proponents of six-isms instinctively fear seven: they warn about such things as the seventh son of a seventh son, of the seven towers of satan in yezidi legend, of the seventh seal, of the jewel of the s

t it is an effective destroyer of six. it has no creative properties of its own; it has neither the strength of symmetry nor the magical powers of its asymmetrical predecessors (1,3,5. proponents of six-isms instinctively fear seven: they warn about such things as the seventh son of a seventh son, of the seven towers of satan in yezidi legend, of the seventh seal, of the jewel of the seven stars. seven is thus a harbinger of doom to six: a shadowing- forth of the apocalypse to come. geometrically and numerically, like the aeon of horus, seven has an "identity crisis. additions or multiplications or powers of seven yield all sorts of random values and relationships. eighth angle: the temple containing the trihedral angles is a truncated pyramid: the power of the trapezoid perfectly manifest

le containing the trihedral angles is a truncated pyramid: the power of the trapezoid perfectly manifest in a golden section-based threedimensional structure. thus its architects are the masters of the realm (the all-embracing term for the iv+ in the original church of satan: the sorcerers who beam from their towers the powers of darkness to rebuild the world corrupted by six and shattered by the 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 s

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

adept now purifies with the lesser banishing ritual of the hexagram. this is performed with the planetary wand of the second adept. this wand is ruled under the governance of the head of the phoenix, this being the mystical symbol of osiris. let us never forget that the phoenix rose from the ashes, the symbol of the resurrected self from the physical pull of the mundane. this wand displays the 4 seven rainbow colors of the planetary forces that vibrates between the light and the darkness. this wand is a vibrant symbol of death and of resurrection. in the examination of the hexagram, we see the operation of the planets under the presidency of the sephiroth; seven planets in all, seven letters in the notarikon atyrara. here, we observe the unity of the variant forces as symbolized by the he

DARK GODS

dabih, naos and algol: that is, if you journeyed from earth in the direction of one of these stars you would pass through a star gate. there are also stories of a star gate within our own solar system the gate through which the dark gods came to earth. this star gate is believed to be near the planet saturn. sometimes, the abyss invades our dreams, but mostly the abyss is reached by following the seven-fold way. it lies between the spheres of the sun and mars, and divides the adept from the master/mistress. it is the gate to the gods within us and the gods withogo introduction to the 21st century edition t is now ten years since the first edition of this book was produced against all the odds. the publishers of my earlier books refused to even contemplate the publication of this one becaus

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

y's accounts of extraterrestrial abductees who have told of being taken into other dimensions of reality by ets, sometimes in their body, sometimes out of it. st paul and the prophet called enoch speak of seeing many heavens when they were 'taken up; this corresponds with the stories in the vedas, the ancient holy books of india which were written in the original sanskrit language. these describe seven higher planes and seven lower planes around this planet. some people still talk of being in 'seventh heaven' when something wonderful happens to them. one of these 'planes' is our third dimension and just above us vibrationally is the level which has manipulated us. in the book of enoch, the 'watchers' sound remarkably like extraterrestrials. the dead sea scrolls say that the father of noah

cessful thanks only to substantial donations from new york financiers, including j.p. morgan himself, who gave $100,000. the bankers and industrialists proceeded to take control of the united states red cross and, as the elite's john foster dulles put it, they "viewed the american red cross as a virtual arm of government".21 the personnel of this mission to russia in august 1917 says it all. only seven of the party of twenty-four were doctors. the rest were mostly new york financiers and their assistants, led by william boyce thompson (comm 300, the first full-time head of the federal reserve bank of new york. the doctors returned after only one month and dr frank billings, professor of medicine at the university of chicago and the official leader of the mission/was reported to have been d

dmitted was fact presented as fiction. in the book he outlined his new world order philosophy.41 president wilson's biographer, george sylvester viereck, said that "the wilson administration transferred the colonel's ideas from the pages of fiction to the pages of history".42 in his novel, published anonymously two years before the first world war had even begun, he proposed .a league of nations. seven years later, that very same name was used for an organisation designed to impose its will on nation states under the pretext of ending the wars which its architects had started! create the problems, then offer the solutions. the rockefellers donated the money to build the headquarters of the league of nations in geneva, switzerland, and they would later donate the land which the united natio

n school of economics. funding this infiltration and the publications and propaganda was never a problem. whenever money is required, some part of the brotherhood network will provide it. by 1926, the money was flowing in for books and other work from the carnegie united kingdom trustees, the bank of england, and j.d. rockefeller. the rothschilds were, and are, the power behind the scenes. within seven years of its launch, the funding of the institute by the major banks and multinationals was already established; this continues today with global companies making donations to the cause. in 1926, funding came from, among many others: the bank of england; barclays bank; lloyds, and lloyds bank; westminster bank; midland bank; hambros bank; rothschild and sons; ford motor company; anglo- irani

that score, i'm afraid. the un is but a 'trojan horse' for the global fascist/communist tyranny known as the new world order. it is the vehicle through which the world government and world army are being manipulated into place and through which public opinion is being softened up, by conflicts and propaganda, to accept this policy as the only way to bring peace and stability to human affairs. all seven of the un secretary generals since 1945 have promoted such thinking. the last holder of the office, dr boutros boutros-ghali, began his career under the egyptian dictator, gamal abdel nasser. boutros-ghali called for a permanent un army (world army) and for the un to have the right to levy taxation (world government. his successor, kofi annan, wants the same. the original united nations has

DAVID ICKE CHILDREN OF THE MATRIX

8 and 12 72 children of the matrix feet tall have been found in mounds in minnesota and other locations. the delaware indians speak of a race of giants who once lived east of the mississippi in enormous cities and the same descriptions of giants in ancient legends and lore can be found everywhere.7 scores of giant red-haired mummies were discovered in a cave near lovelock in nevada and some were seven feet tall.8 the piute indian legends about these giants say they were cannibals. they would even dig up the piute dead from their graves and eat them, the accounts claim.9 stories of atlantis include tales of red-haired giants who acted like vampires, and the giant nefilim were associated with cannibalism and blood drinking- just like the illuminati bloodlines are today. most accounts say th

t certain bloodlines were specifically seeded by the anunnaki "royal" leadership to be their front men and women who would rule humanity on their behalf and to their agenda, the accounts reveal. this is the reason for the obsessive interbreeding of the ruling families over thousands of years. the sumerian texts call these anunnaki "royal" bloodlines the ab-gal, the "masters of knowledge" and the "seven elders, and they apparently go back to ten priest-kings before the deluge. atlantis and lemuria in other words. they were depicted with fish-like bodies, as was enki himself under another of his names, oannes. the fish symbolises the amphibious nature of the gods and that is right in line with the apparently amphibious extraterrestrials from sirius. these "royal" bloodlines have worked to ma

describes the "watchers "and there appeared to me two men, very tall, such as i have never seen on earth. and their faces shone like the sun, and their eyes were like burning lamps..their hands were brighter than snow" some ancient "gods" were also called the "shining ones. a theme of modern extraterrestrial research, and the reports of abductees, is that the pleiades star system, the so-called "seven sisters, is peopled by a blond, blue-eyed, race (and a reptilian one) and once again a reverence for the pleiades can be found throughout the sumer empire and beyond. the pleiades, in fact, is a grouping of some 200 stars and not just the seven with which it is associated. some suggest that alcyone, the brightest star of the pleiades, is the pivotal centre of this part of the galaxy around w

votal centre of this part of the galaxy around which our sun and solar system orbit. cherokee and maya legend in north and central america and the greek historians, apollodorius and diodorus, are among those who refer to pleiadians visiting atlantis. the greeks said that pleiadians had mated with poseidon, a king of atlantis, and the offspring populated that society. diodorus said that two of the seven symbolic "sisters" of the pleiades, celoene and alcyone, had "laid with the most renowned heroes and gods and thus became the first ancestors of the larger portion of the race of human beings" nordic-reptilian interbreeding? the lyra constellation is widely associated in ufo research and the stories of abductees with a blond-haired, blue-eyed race. aldebaran, a giant red star with a diameter

nge, avebury, glastonbury tor, bath, and iona were other significant druid centres. glastonbury tor (hill or mound) was located in the isle of avalon and avalon means "island of the immortals- a name that is common to many of these "serpent" centres. the island of iona off the scottish coast was formerly known as innis nan druidhneah or "island of the druids. the arch druids were indicated by the seven "serpent eggs" displayed on their breasts.54 the goddess artemis (dana, diana) was also depicted with eggs on her chest. was the legend of the mythical st patrick chasing the snakes out of ireland the destruction of the druid or adder network? if this was so, it happened for public consumption only as the knowledge was taken out of general circulation, but remained very much alive within the

DAVID ICKE THE BIGGEST SECRET

ople either transform into lizards before her eyes or be overshadowedby them in exactly the way described by the american psychic. if you look in the picturesection you will see an artists impression of what she sees with her psychic sight andmany others have described exactly the same experiences. on july 20th 1988, a numberof people in bishopsville, south carolina said they were terrorised by a seven foot talllizard-man that had no hair, eyebrows or lips, three fingers on each hand and large slantedeyes that glowed red in colour. there were five sightings of this lizard-man and thestory was reported in the los angeles times and the herald examiner .35when you go with the flow of life and listen to your intuition, you are shown whatyou need to know by the incredible synchronicity that dai

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, and bishop has compiledaccounts of workers there who have described what they have seen. their accounts mirrorthe descriptions of the anunnaki in the sumerian texts as they interbred species to producehideous hybrids of many types. this is what workers have said about dulce:level number six is privately called nightmare hall,it holds the genetic la

ed humans that look like half human/half octopus. also reptilian-humans and furrycreatures that have hands like humans and cry like a baby, it mimics human words. alsoa huge mixture of lizard-humans in cages. there are fish, seals, birds and mice that canhardly be considered those species. there are several cages (and vats) of wingedhumanoids, grotesque bat-like creatures. but three and a half to seven feet tall. gargoyle-like beings and draco-reptoids.level number seven is worse, row after row of thousands of humans and human mixturesin cold storage. here, too, are embryo storage vats of humanoids in various stages ofdevelopment (one worker said..i frequently encountered humans in cages, usuallydazed or drugged, but sometimes they cried and begged for help. we were told they werehopelessl

energy.what they look likesummarising all the research i have read, the people i have met, and the accounts ofthose who claim to have experienced these reptile humanoids or reptilians, the followingappears to be the case. there are many sub and crossbreed races of the reptilians. theirelite is known by ufo researchers as the draco. these are the big boys in every senseand they are usually between seven and twelve feet tall. they have wings which are flapsof skin supported by long ribs.43 the wings can be folded back against the body and theyare the origin of the term winged serpent. they are also the origin of the term fallenangels and the winged gargoyles are symbolic of these draco. the cape worn by countdracula is symbolic of these wings and the character of dracula in the bram stokerst

t is decorated bytwelve plates portraying the twelve labours of hercules. this same work claims thathercules was another name for nimrod before becoming a deity of the greeks.9 in 1825,pope leo xii authorised the production of a jubilee medal and it depicted a woman in apose that was blatant symbolism of queen semiramis. she had a crucifix in her lefthand, a cup in her right and on her head was a seven rayed crown like the one on thestatue of liberty, another depiction of semiramis which was given to new y ork byfrench freemasons. a contact who has relatives working in high positions in the v aticantold me how, during the reign of pope john paul ii, he was given a guided tour of theplace which blew his mind. he was shown the popes solid gold bath which is decoratedwith all the astrological

DAVIDSON DAN SHAPE POWER

tibetan yogis and buddhists have an infinitude of mandalas which are claimed to be foci of various gods and spirutal qualities. additionally, mandalas are also used in meditation to draw in higher spiritual energies and to attune the practitioner to these spiritual forces. mandalas are designed to tune up a person's energy centers (i.e, the chakras) as there are specific mandalas for each of the seven major chakras. the pyramid shape has a rich history of shape power effects 5,6,7. what has been discovered is that the pyramid shape collects, intensifies, and focuses the aetheric or space energy around the pyramid. many interesting effects have been noted about the pyramid shape, such as the ability to mummify dead animals, fruit, vegetables, and flowers. the pyramid has also been used to

radise geoffrey ashe, new york: a john macrae book, henry holt and company, 1992 6. a quest for the beginning and the end. graham hancock, gerald hawkins, new york: a delta book, 1965. 7. divining, the primary sense. herbert weaver, routledge& kegan paul ltd, 39 store street, london wc1e 7dd, 1978. c h a p t e r 4 pyramid energy 4.1 introduction to the pyramid the pyramids in egypt are one of the seven wonders of the ancient world and the only one left standing. there are a number of pyramids in egypt as well as in other parts of the world. most of them are step pyramids made of successive layers of some building material, usually stone. the three most well known are the three pyramids on the giza plateau just outside of cairo. of these, the great pyramid has been studied and analyzed the

DEITUS

hinder. the last page of the demonic bible is a diagram entitled the map of the spheres. the spheres illustrated are essentially archetypal. they have been described countless times in grimoires and magical treatises. in the physical world there are four elemental spheres: earth, air, fire, and water. there are also the four great watchtowers: north, east, south, and west. above the earth are the seven planetary spheres: the moon, mercury, venus, the sun, mars, jupiter, and saturn. beyond the planetary spheres are the fixed stars and the primum mobil, the twelve signs of the zodiac, and the heavenly spheres. beneath the earth lies the land of the dead (hades, the tartaran abode (hell, and the realm of the abominations of chaos. all spirits, demons, angels, and other beings of an archetypal

DEMONIC BIBLE

ogram, however, for initiating members since it is not an organization for followers but rather for leaders. other organizations already exist which serve the function of initiating neophytes and training adepts. those who become adepts will find their way to the embassy of lucifer. magus tsirk susej, antichrist chad ian miller was born on august 3, 1970 in british columbia, canada. at the age of seven, after his family spent two years living in a haunted house, he became interested in the supernatural. his romance with the occult grew and by the age of thirteen he had studied a great many works on the occult and supernatural including many books by researchers of the paranormal. he grew disinterested in parapsychology, however, as he found that parapsychologists were more concerned with p

monic bible presents an independent system of magic which can be easily adapted to function with rituals from other sources. the magician could, for example, extend the invocation of his unholy guardian demon so that it takes place over a six month period of time beginning immediately after easter as described in the grimoire of abramelin the mage, or he could replace the rituals for crossing the seven planetary spheres with the rituals described in the necronomicon. while carrying out these rites he might also perform rituals from the satanic bible, the satanic rituals, the crystal tablet of set, and other satanic texts, or might simultaneously perform the pathway working of the ona septenary system. it is possible that the magician may dedicate a lunar month to forming each of the alignm

ion, however, regardless of the practitioner's sexual inclinations since magical marriage follows a natural balance (yin/yang, anima/animus) which exists in the physical world] crossing the planetary spheres preliminary statement i have crossed the gates of hell and i have become the devil incarnate. i am satan; i am lucifer; i am belial; and i am leviatan. i shall cross the planetary sphere, the seven spheres above the earth. i shall now cross the *first of the seven planetary spheres *or second, or third, as appropriate the lunar sphere hecate, i invoke thee. hecate, i summon thee. hecate, i conjure thee. come forth, hecate, and manifest thyself within this body, this temple which i have prepared. come forth, hecate, and manifest thyself. come forth, hecate, and manifest thyself. open wi

th, n, and manifest thyself. for i have crossed the gates of hell and have become the devil incarnate. come forth, n, and manifest thyself. n, grant unto me thy power. n, grant unto me thy knowledge. n, bestow upon me thy blessing. n, bestow upon me thy favor. come forth, n, and manifest thyself (drink from chalice) ritual of descent preliminary statement i have crossed the planetary spheres, the seven spheres above the earth. and have walked amongst the azonei and the igiggi, the unzoned ones and the wanderers from the wastes beyond the stars. i shall perform the ritual of descent and shall descend to the realm of chaos. i shall now cross the *first of the gates in the ritual of descent *or second, or third, as appropriate the first gate ereshkigal, i invoke thee. ereshkigal, i summon the

tized in the river styx and in the flames of hell. i have been reborn in the image of satan, as a living demon in the flesh. i have been ordained as a priest of the dark lord and ambassador of his infernal empire. i have sat upon the throne of the infernal empire as lord of the living and the dead. i have taken the dark goddess as my wife and as my lover. i have crossed the planetary spheres, the seven spheres above the earth, i have walked amonst the azonei, the unzoned ones, and the wanderers from the wastes. i have performed the ritual of descent. i have descended to the realm of chaos. i have become one with the ancient one, the dragon of chaos. i have crossed the nine spheres, the nine angles between the worlds. i have stood at the center of the universe and become a god upon the eart

DIABOLUS

into the darkness of the void, unconscious for 3,000 years. the first demons said to be created by ahriman were mitokht 'falsehood) and akoman( evil mind. shortly after ahriman then created (according to the bundahishn) andar, savar, nakahed, tairev and zairik. many of the demons are featured in the yatuk dinoih, and formulas for creation and evocation are given. ahriman created or had fell with seven archdemons who served his will. they were in a prototypical way, the dragon of seven heads. these daevas were listed as the following, aeshma, akoman, nanghaithya, tawrich, savar, andar and zarich. the daevas were authored or created by ahriman as in suggestion of the zurvan myth. these are so-called evil spirits who chose the intellect and individual will as opposed to servitude and conform

the strong depopulation, as with some overgrowth of animals, is merely a welcoming to the natural order of selection which death comes to the weak. 16 akhtya, who is a propagator of some antinomian religious aspects of ahriman, appears in another tale in a pahlavi tale called yavisht i friyan17. in this tale akht, who is a powerful sorcerer, travels to a city of enigma-expounders with an army of seven myriads. he shouted to all that he would make that city a beaten track for elephants, and would test and destroy the righteous who claims to have superior knowledge. by the use of the magical formula called a staota, which is a form of sound vibrations used in the form of words, which held a spring, he would tear apart those who could not answer or survive the staota. none could withstand ak

wering essence of your mind, it is the darkest recesses and atavistic desires which may be explored and mastered. azazel (azazil) is known within muslim lore to have been the same as the angel of death, who was most feared in tribal cultures. various lore describes azazil worshipped god in the seventh hell for over one thousand years, ascending until he reached the earth. azazil arose through the seven hells and upon reaching earth he then sat at the gates of heaven, tormenting adam and eve. the bundahishn relates an original tale of azazel or ahriman- the evil spirit, on account of backward knowledge, was not aware of the existence of ohrmazd; and, afterwards, he arose from the abyss, and came in unto the light which he saw. 10. desirous of destroying, and because of his malicious nature

s, who is the eye of envy. the third one is kalila-oumbri. the fourth one is yabel. the fifth one is adonaiou, who is called sabaoth. the sixth one is cain, whom the generations of men call the sun. the seventh is abel. the eighth is abrisene. the ninth is yobel. the tenth is armoupieel. the eleventh is melceir-adonein. the twelfth is belias, it is he who is over the depth of hades. and he placed seven kings- each corresponding to the firmaments of heaven- over the seven heavens, and five over the depth of the abyss, that they may reign. and he shared his fire with them, but he did not send forth from the power of the light which he had taken from his mother, for he is ignorant darkness. the apocryphon of john it must be considered that darkness cannot be considered complete ignorance that

but yaltabaoth had a multitude of faces, more than all of them, so that he could put a face before all of them, according to his desire, when he is in the midst of seraphs. he shared his fire with them; therefore he became lord over them. because of the power of the glory he possessed of his mother's light, he called himself god. and he did not obey the place from which he came. and he united the seven powers in his thought with the 34 authorities which were with him. and when he spoke it happened. the apocryphon of john here we see that lucifer first awoke the other angels that they saw not only his brilliance, but that fire within them was awakened. he called himself a god, that which recognized its self-divinity and his power to create. thus here we find that initially yaltabaoth was th

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

is usually pronounced "shah-krah-z" the correct pronunciation is actually "kahk-rahs" these are power centers in the aura (q.v) related to organs or glands in the body. chakras are not in the body per se; they are actually whirls, circles, or lotuses which are seen in the aura. they are in the physical body, because they reside in the astral body. in western magick, the most important are usually seven in number and are located along the spine from the perineum to the crown of the head. opening the chakras results in the attainment of various magickal energies. chalice: a stemmed goblet used as the tool of elemental water. the magickal weapon of elemental water and the west. channeling: the process by which a spirit is allowed to take control of the consciousness of a medium or channeler

r of the astral star (q.v) a senior officer of a stellar temple [s.t. the associate adept and a member of clergy (chief deacon/ deaconess) of a working lodge of the society whose station is at the white pillar in regular working, or at the middle of the hall during initiations to symbolize a balance and reconciliation of forces. heh-cha-loht: hebrew for "accent" see merkabah. heptagram: a star of seven (7) points drawn with a straight, single, unbroken, reflecting line. it's points are related to the seven traditional planets of astrology. the principle symbol of the argentium astrum [a.a,(q.v. hermetic order of the golden dawn, the [g.d: a secret society organized in the late 1880's. it was able to unite several forms of magick and occult philosophy. most books on magick written in this c

ve been written by people who were members of that order, or who were directly or indirectly influenced by that organization. hexagram: a star of six (6) points formed by two overlapping equilateral triangles. also called the star or shield of david, it is the symbol of modern day jewish faith. in modern magick, it is used to evoke (q.v, invoke (q.v) and banish (q.v) the spirits and powers of the seven ancient planets. a celestial symbol of the macrocosm (q.v) in the greater and lesser rituals of the hexagram. see lbrh (q.v. this figure is used by members of the order of the astral star when a figure involving planetary operation requiring the applications of elemental (q.v) fire (q.v) or water (q.v) is needed. hexagram, unicursal: a hexagram (q.v) that is drawn with a single, unbroken, re

, computer, words, printed, read, trades, publishing, teaching, learning, schools, reason, logic, conscious memory, travel (local, consciousness, microphone, information, broadcast, distribution, self expression, thoughts, translated, details, brain, nervous system. merkabah: hebrew for "throne" merkabah mysticism was a system of pre-kabalistic spirituality where one would(?astral) travel through seven palaces with a goal of seeing god on "his" throne. michael: pronounced "mee-kahi-ehl" the archangel and cosmic guardian of the south and of elemental fire. in the tradition of christian mysticism, michael is the "defender, the protector and keeper of the sword of fire and of heaven. commander of the armies and legions of heaven" microcosm: the lesser world, man, which in the middle ages was

owley was the first member to re-produce the golden dawn's rituals in a public publication called the equinox. today, the a.a. is co-sponsored by the o.t.o. order of the astral star, the [o.a.s: the order of the astral star, inc. founded in 1980 in the commonwealth of kentucky, usa, by a group of ten teenagers including ghfr. pneuma asteros, ghsr. alethia asteros, and ghfr. skarff tou asterou and seven other members upon the principles of christian mysticism and ceremonial magick. the first degree is founded upon the ideals of christian knighthood, and the magickal secrets of the christian eucharist. the order practices golden dawn [g.d (q.v) style ceremonial/ritual magick. the symbol of the order is an eight rayed star on it's point, inscribed with the glyphs of the signs of the zodiac, t

DION FORTUNE MYSTICAL QABALA

the correspondences when placed upon the tree, the final test of all systems, and as the mathers-crowley system fits admirably, i think we may justly conclude that the latter is the correct traditional order, and i propose to adhere to it in these pages. 13. the qabalists further placed upon the paths of the tree the signs of the zodiac, the planets, and the elements. now there are twelve signs, seven planets, and four elements, making twenty-three symbols in all. how are these to be fitted on to the twenty-two paths? herein is another "blind" but the solution is simple. upon the physical plane [page 24] we are ourselves in the element of earth, therefore that symbol does not appear upon the paths which lead into the unseen. remove this, and we are left with twenty-two symbols, which fit

t rather the lower astral and etheric planes which, together, form the background of matter. upon the physical plane the divine emanations manifrst through what may not inapdy be called the ten mundane chakras, likening these centres of manifestation to the centres that exist in the human body, an exact analogy. these chakras are the primum mobile or first swirlings, the sphere of the zodiac, the seven planets, and the elements taken together-ten in all. 19. it will be seen from the foregoing that each sephirah will therefore consist, firstly, of its mundane chakra; secondly, of an angelic host of beings, devas or archons, principalities or powers, according to the terminology used; thirdly, an arch-angelic consciousness, or throne; and fourthly, a special aspect of the deity. god as he is

. the second, briah, called the creative world, consists of chokmah and binab, the supernal abba and ama, father and mother. the third level is that of yetzirah, the formative world, consisting of the six central sephiroth, viz. chesed, geburah, tiphareth, netzach, hod, and yesod. the fourth world is assiah, the material world, represented by malkuth. 19. the ten sephiroth are also conformed into seven palaces. in the first palace are the three supernals; in the seventh palace are yesod and malkuth; and the rest of the sephiroth each has a palace to itself. the grouping is of interest as revealing the intimate relationship of yesod and mal th, and enabling the tenfold scale of the qabalah to be equated with the sevenfold scale of theosophy. 20. there is also a threefold division of the sep

t the equilibrium of the two sephiroth it connects, and we have to study it in the light of our knowledge of these sephiroth if we are to appreciate its significance. certain symbols are also assigned to the paths themselves. these are, as already noted, the twenty-two letters of the hebrew alphabet; the signs of the zodiac, the planets, and the elements. now there are twelve signs in the zodiac, seven planets, and four elements, making in all twenty-three symbols. how are these to be arranged on twenty-two paths? here is another qabalistic blind to puzzle the uninitiated. the answer is quite simple when it is known. our consciousness being in the element of earth, we do not need the symbol of earth in our calculations when we make contact with the unseen, so we leave it out and then find

e unconscious. mystical qabala page 60 14. broadly speaking, then, we sort out the gods and goddesses of all the pagan pantheons into the ten pigeon-holes of the ten holy sephiroth, relying chiefly upon their astrological associations to guide us, because astrology is the [page 90] one universal language, for all people see the same planets. space is referred to kether, the zodiac to chokmah, the seven planets to the next seven sephiroth, and earth to malkuth, consequently, any god who has an analogy with saturn will be referred to binah, as will any goddess who might be termed the primordial mother, the superior eve ,as distinguished from the inferior eve, the bride of microprosopos, malkuth. the supernal triangle of kether, chokmah) and binah always refers to the old gods, which every pa

DION FORTUNE PSYCHIC SELF DEFENSE

which i am not usually subject. i struggled with a weight on my chest, and even after consciousness had fully returned, the room seemed full of evil. i performed such simple banishing formula as i knew, and peace was restored. at breakfast next morning an assembly of blear-eyed people met together, complaining of having passed disturbed nights. we compared notes, and found we had all, some six or seven of us, had similar nightmares, and proceeded to exchange experiences. the effect of this upon miss l. was curious. she squirmed upon her chair as if it had suddenly become red-hot and said with much emphasis "these things should not be discussed, it is most unwholesome" out of deference to her feelings we desisted. but presently up to the open window came another member of our community, a w

h husband and wife were known. i kept this lady under observation for a month in order to see whether there was anything to justify the charge of insanity, and seeing nothing, took up her case, at the seventh week, however, trouble ensued. she got into a great state of excitement, declared that she was being starved, and ill-treated by the person who, in my absence, was responsible for the house. seven weeks later we had another bout, in which she said that evil influences were proceeding from a certain cupboard in her room, wandered about the house in exceedingly inadequate apparel, and lost all self-control. this attack also passed off in a few days. it came out in the 50 of 103 end that she suffered from chronic appendicitis which involved the right ovary, and whenever her exceedingly i

capriciousness and spite and the machinations of the kind of mentality that tries to buy influence by subscriptions. it has always been our custom, in the fraternity of the inner light, to insist that any woman who proposes to give a large donation should consult her financial adviser before doing so. for one reason or another we have refused upwards of twenty-five thousand pounds during the last seven years. nor have we had any reason at regret having done so. the strength of an occult organisation does not lie upon the physical plane. it is well known that there are various drugs which can be used to exalt consciousness and induce a temporary psychism. it may not be equally well known that most of these substances come under the regulations of the dangerous drugs act, and that to obtain

p me withstand them, but finally 'we stood on a rock, bathed in light and free' my letter gave her the key to it; but she replied 'take care, z. will try again. he realised that he was baffled; he will try on the inner planes next time "now comes the great experience. a few weeks later, at night, i had a very vivid vision, it seemed; but it was a real experience. i was in the middle of a group of seven or eight persons of whom i saw two clearly. on my left was a woman entirely veiled in black, but she made a startlingly clear figure for all that. on the right was z. he said' now i will give her the second, the higher initiation' and he seized my right arm with force. but i disengaged myself, and standing straight and calm i said (i can hear myself now 'before this ceremony proceeds i wish

DONALDTYSON CHAKRAS

company in 1954, and reprinted by arrow books of london in 1973. return h hhome resources demons bios fiction tyson the truth about chakras (traditional interpretation of the chakras on the body) the word chakra means wheel. in the esoteric systems of hindus and buddhists, the chakras are power centers within the human body that can be activated by specific exercises. usually there are said to be seven chakras, but in traditional hindu philosophy there are really only six- what is regarded as the seventh chakra in western occultism is outside the body, and is different in nature from the lower six. the lowest chakra is called the muladhara. it is located in the perineum, between the anus and the root of the penis in men, and between the anus and the opening of the vagina in women. sometime

DONALDTYSON CORONZON

the earth which was covered with brambles: where being as dumb, and not able to speak, he began to learn of necessity the language which thou, e[dward] k[elley] callest hebrew, and yet not that hebrew amongst you: in the which he uttered and delivered to his posterity, the nearest knowledge he had of god his creatures: and from his own self divided his speech into three parts, twelve, three, and seven: the number whereof remaineth, but the true forms and pronunciations want; and therefore is not of that force that it was in his own dignity, much lesse to be compared with this that we deliver, which adam verily spake in innocency, and was never uttered nor disclosed to man since till now, wherein the power of god must work, and wisdom in her true kind be delivered: which are not to be spok

to speak" and of necessity began to learn a new less perfect language in order to express his thoughts and needs. this new language was not hebrew, since it did not have the same sounds or shapes of the written letters of hebrew. however, as gabriel reveals, the first language of man after the fall from grace shared the same division of letters that occurs in modern hebrew: three mother letters, seven single letters, and twelve double letters. this division has great significance in magic. gabriel declares that the enochian angels will restore to mankind through dee and kelley the angelic language "which adam verily spake in innocency, and was never uttered nor disclosed to man since till now" this language is incredibly potent. it is the language "wherein the power of god must work, and

DONALDTYSON DEMON

crowley's vision and the voice, casaubon's true and faithful relation, and grant's nightside of eden. for an analysis of the numerical significance of coronzon's name, and how my interpretation differs from that of aleister crowley, see my response to a visitor's e-mail, what is coronzon, elsewhere on this site. return he home resources demons bios fiction tyson the truth about demons (beast with seven heads and ten horns from revelation) in general, a demon may be defined as a malicious spirit who does harm to human beings. in this sense, demons have been recognized since the time of the ancient sumerians and babylonians. the culture of the mesopotamian valley was particularly rich in demon lore. demons were usually the spirits of natural forces such as fire, plagues, droughts, infant cri

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

doring anpu, the utchat, and ra. chapters cxli-cxliii. the book which is to be recited by a man for his father and for his son at the festivals of amentet. it will make him perfect before ra and before the gods, and he shall dwell with them. it shall be recited on the ninth day of the festival. vignette: the deceased making offerings before a god. chapter cxliv. the chapter of going in. vignette: seven pylons. chapter cxlva [without title] this chapter has no vignette. chapter cxlvb [the chapter] of coming forth to the hidden pylons. this chapter has no vignette. chapter cxlvi [the chapter of] knowing the pylons in the house of osiris in the field of aaru. vignette: a series of pylons guarded each by a god. chapter cxlvii [a chapter] to be recited by the deceased when he cometh to the firs

one probably is the personification of physical law, and the other of moral rectitude. het-heru, or hathor the "house of horus" was the goddess of the sky wherein horus the sun-god rose and set. subsequently a great number of goddesses of the same name were developed from her, and these were identified with isis, neith, iusaset, and many other goddesses whose attributes they absorbed. a group of seven hathors is also mentioned, and these appear to have partaken of the nature of good fairies. in one form hathor was the goddess of love, beauty [1. page 17, 1. 5. 2 page 18, l. 1. 3. am lineau, la morale, p. 138. 4. the various meanings of maat are illustrated by abundant passages from egyptian texts by brugsch, w rterbuch (suppl, p. 329. the gods of the book of the dead. http//www.sacred-tex

rcy came and dragged his wretched soul from his body, and tying it to the form of a black horse they bore it away to amenta. next, he was delivered over to merciless tormentors, who tortured him in a place where there were multitudes of savage beasts; and, when he had been cast into the place of outer darkness, he saw a ditch more than two hundred feet deep filled with reptiles, each of which had seven heads, and all their bodies were covered as it were with scorpions. here also were serpents, the very sight of which terrified the beholder, and to one of them which had teeth like iron stakes was the wretched man given to be devoured; for five days in each week the serpent crushed him with his teeth, but on the saturday and sunday there was respite. another picture of the torments of hades

and on the left is isis each goddess raising her hands in adoration of the tet, and kneeling upon the emblem aat, or hemisphere. above is the sky. this vignette belongs properly to the hymn to the rising sun.[2 [1. maa, unvarying and unalterable law. compare the vignette from british museum papyrus no. 9901 (fig. 1) in some papyri the apes are four (naville, das aeg. todtenbuch, bd. i, b1. 26, or seven (naville, op. cit, bd. i, bl. 21) in number. in the vignette which usually accompanies the hymn to the setting sun (fig. 2, but which does not occur in the present papyrus, a hawk wearing on his head a disk encircled by a serpent, i.e, ra-harmachis, footnote p. 253 takes the place of the disk and (e.g, british museum papyri nos. 9901 (naville, op. cit, bd. i, bl. 22, and 10,472; and the tet

to the mehurt cow (fig. 2] p. 279] horus who protect the intestines of osiris or the deceased. on the right stand tuamautef and qebhsennuf, and on the left mestha and hapi (to illustrate lines 82, 83. plates vii.-x. http//www.sacred-texts.com/egy/ebod/ebod18.htm (3 of 14 [8/10/2001 11:27:39 am] plate ix. 1. figures of three gods who, together with mestha, hapi, tuamautef, and qebhsennuf, are the "seven shining ones" referred to, in line 99. their names are: maa-atef-f, kheri-beq-f, and heru-khent-maati. 2. the god anpu (anubis, jackal-headed. 3. figures of seven gods, whose names are netchehnetcheh, aaqetqet, khenti-heh-f[1, ami-unnut-f[2, tesher-maa,[3, bes-maa-em-kerh,[4] and an-em-hru[5 (to illustrate lines 99-106. 4. the soul of ra, and the soul of osiris in the form of a human-headed

ELIPHAS LEVI SANCTUM REGNUM

vi] hathor, lady of amentet, dweller in the land of urt, lady of ta-sert, the eye of ra, the dweller in his brow, the beautiful face in the boat of millions of years.[1 [1. the few remaining words are corrupt] plate xxxvii. http//www.sacred-texts.com/egy/ebod/ebod41.htm [8/10/2001 11:29:28 oof the abbot trithemius is a very curious and interesting dissertation upon the ruling of the world by the seven great archangels, to each of whom in succession is alloted a period of 354 years and 4 months. the archangels are referred to the planets of the ancients, and their successive periods of dominion are taken in the following order- orifiel representing saturn anael venus zachariel jupiter raphael mercury samael mars gabriel luna michael sol the first course of these rulers ended in anno mundi

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

ingling in it the consecrated salt, with a little of the ashes which remain in the perfuming pan. the sprinkler is made with branches of vervain, of periwinkle, 3 of sage, of mint, of valerian, of ash and of basil, tied by a thread from the distaff of a virgin, with a handle from a walnut-tree which has not yet borne fruit, and upon which you will engrave with a magic dagger the characters of the seven spirits. you will bless and consecrate separately the salt, and the ashes of the perfume, in saying: upon the salt in isto sale sit sapientia, et ab omni corruptione servet mentes nostras et corpora nostra, per hochmael et in virfute rauch-hochmael, recedant ab isto fantasmata hylae ut sit sal coelestis, sal terrae et terra salis, ut nutrietur bos trituraus et addat vpei nostrae cornua tauri

, spirit, harmony and number of all things. amen. we exorcise the earth by the sprinkling of water, by the breath and by fire, with the perfumes proper for each day, and we say the prayer of the gnomes. invisible king who has taken the earth as a support, and who has dug abysses in order to fill them with the omnipotence! thou whose name makest the arches of the world tremble! thou who makest the seven metals circulate in the veins of stone; monarch of seven luminaries! rewarder of subterranean workmen! bring us to the desirable air and to the kingdom of light. we watch and work without respite. we seek and hope by the twelve stones of the holy city, for the talismans which are buried by the magnetic nail which passes through the center of the earth. lord! lord! lord! have pity upon those

ELLIS LOW TWELVE 1907

to-morrow "i do "so do i, and i shall act upon that view. we'll follow the ridge to the north, keeping it between us and the hostiles, and then enter the mountains above where the old devil will be looking for us. we shall have a moon to-night, but there will be plenty of clouds "what of rain" the lieutenant looked about and up into the sky. there had been deluges of dishwater five nights out of seven for the last month. this was well enough in its way, for we were able to keep our 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

war. for twenty minutes the losses in killed and wounded were at the rate of five hundred a minute! the union casualties from the opening of the campaign were fully 40,000, that of the confederates much less. the union army was fought to a standstill, and when another order was given for an advance, it remained motionless. one of the most gallant of the confederate leaders, who was barely twenty-seven years of age, was general robert f. hoke. he commanded a division at cold harbor, and had received his commission as major-general less than six weeks previous. directly in front of his lines lay scores of union dead and wounded. loss of blood always causes a horrible thirst, and the cries of the sufferers were more than the confederates could bear. scores ran from the ranks, and, kneeling a

ained two days, going thence to libby prison, in richmond. the long, hard journey from charlottesville reopened his sabre wound, and he was placed in the hospital, which was located at the south end of libby. he recovered so rapidly that in little more than a week he was transferred to the regular prison quarters, where he met an old college friend in captain *captain bliss informs me that he met seven union officers whose lives were saved during the civil war through their being free masons. and these were only a few among the hundreds and thousands on both sides. a lively time 1 59 henry s. burrage, of the thirty-sixth massachusetts infantry, who had been unfairly taken prisoner several days before while exchanging newspapers on the picket line. the following day general roger a. pryor (

nshead gave me, among many interesting experiences, the following "i was resident pastor for four years in the lackawanna valley, where the erie, delaware and hudson, and the ontario and western coal fields are located. my charge was the forest city presbyterian church, six miles north of carbondale and twenty-three miles from scranton. the populatrue to his oath 181 tion of the section was about seven thousand. twenty-five hundred men and boys were employed in the mines, of whom six hundred were english speaking, the others being poles, huns, slavs, etc "my troubles came with the great coal strike, when a boycott was placed against the families of the pump runners, engineers and foremen, who were members of my church, and were trying to protect the property of their employers, make it pos

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

s. although a temporary injunction was granted, mathers did not have funds to contest an appeal setting this aside, and crowley continued to publish his own version of gd secret rituals. in addition to the publicity from this legal action, crowley also gained additional notice through public performance of the rites of eleusis at caxton hall, university of london, in 1910. this ceremony comprised seven invocations of the gods, with dancing by crowley s disciple victor neuburg, violin playing by leila waddel (named by crowley as his scarlet woman, and recital of crowley s poems. the performances were impressive, if bewildering to ordinary members of the public, who were charged a fee of five guineas a head. not surprisingly, in the prudish atmosphere of the time, there were sharp criticisms

tion. his paper extrasensory behavior was presented at the seventh annual congress of the parapsychological association at oxford in 1964. abraxas (or abrasax) the basilidian sect of gnostics of the second century claimed abraxas as their supreme god and said that jesus christ was only a phantom sent to earth by him. they believed that his name contained great mysteries, as it was composed of the seven greek letters which form the number 365, the number of days in a year. abraxas, they thought, had under his command 365 gods, to whom they attributed 365 virtues, one for each day. the older mythologists consider abraxas an egyptian god, and demonologists describe him as a demon with the head of a king and with serpents forming his feet. ancient amulets depict abraxas with a whip in his hand

nal, and spiritual aspects. this belief restates traditional hindu yoga teachings in a western context. the academy served its membership by offering symposia, workshops, and publications (including apm report, published quarterly for members. investigating paranormal and unorthodox healing, the academy presented its research findings to both professional medical and lay communities. it sponsored seven major symposia between 1971 and 1974, primarily in the san francisco and los angeles areas, as well as chicago, new york, and philadelphia. other activities included one-day seminars on acupuncture and biofeedback and nine two-day acupuncture workshops. in june 1974 the academy presented a symposium on nontraditional approaches to treatment of the developmentally disabled, sponsored jointly

f cologne. while still a youth he served under maximilian i of germany. in 1509 he lectured at the university of dole, but a charge of heresy brought against him by a monk named catilinet compelled him to leave dole, and he resumed his former occupation of soldier. in the following year he was sent on a diplomatic mission to england, and on his return followed maximilian to italy, where he passed seven years, serving various noble patrons. thereafter he practiced medicine at geneva, and was appointed physician to louise of savoy, mother of francis i; but, on being given some task which he found irksome, he left the service of his patroness and denounced her bitterly. he then accepted a post offered him by margaret, duchess of savoy, regent of the netherlands. on her death in 1530, he trave

s yet six leagues away, and albigerius told the company assembled around him the exact moment when the priest would arrive. albumazar (or abu-maaschar (805.885 c.e) arabian astrologer of the ninth century. born in balkh, he lived in baghdad and was known principally for his astrological treatise entitled thousands of years, in which he declares that the world could only have been created when the seven planets were in conjunction in the first degree of aries, and that the end of the world will take place when these seven planets (the number has now risen to twelve) will be together in the last degree of pisces. his treatises include de magnis conjunctionibus (augsburg, 1489, introductorium in astronomian (venice, 1506, and flores astrologici (augsburg, 1488. he died at wasid, central asia

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

of christ, and with two points in the ascendant it was the sign of satan. by the use of the pentagram in these positions, the powers of light or darkness were evoked. the pentagram was said to be the star that led the magi to the manger where the infant christ was laid. the preparation and consecration of this sign for use in magical rites was prescribed with great detail. it might be composed of seven metals, the ideal form for its expression, or traced in pure gold upon white marble never before used for any purpose. it might also be drawn with vermilion upon lambskin without a blemish prepared under the auspices of the sun. the sign was next consecrated with the four elements, breathed on five times, dried by the smoke of five perfumes (incense, myrrh, aloes, sulfur, and camphor. the na

rnelius agrippa, in his work occult philosophy first published in latin (1531.33, discourses upon numbers as those characters by whose proportion all things are formed. he enumerates the virtues of numerals as displayed in nature, instancing the herb cinquefoil, which by the power of the number five exorcises devils, reduces fever, and forms an antidote to poisons. he also points to the virtue of seven, as in the power of the seventh son to cure the king s evil. one was the origin and common measure of all things. it is indivisible, not to be multiplied. in the universe there is one god; one supreme intelligence in the intellectual world, man; in the sidereal world, one sun; one potent instrument and agency in the elementary world, the philosophers stone; one chief member in the human worl

ere five; the name of the deity, the pentagram, is composed of five letters; it also is a protection against beasts of prey. six is the sign of creation, because the world was completed in six days. it is the perfect number, because it alone by addition of its half, its third and its sixth reforms itself. it also represents servitude by reason of the divine injunction, six days shalt thou labour. seven is a miraculous number, consisting of one, unity, and six, the sign of perfection. it represents life because it contains body, consisting of four elements, spirit, flesh, bone, and humor (the ancient concept of bodily fluids affecting the mind; and soul, made up of three elements, passion, desire, and reason. the seventh day was that on which god rested from his work of creation. eight repr

israel, of the gates of jerusalem. this theory of numbers agrippa applied to the casting of horoscopes. divination by numbers was one of the favorite methods employed in the middle ages. in magical rites, numbers played a great part. the power of the number three is found in the magic triangle, in the three prongs of the trident and fork, and in the three-fold repetition of names in conjurations. seven was also of great influence, the seven days of the week each representing the period most suitable for certain evocations, and these corresponding to the seven magical works (1) works of light and riches (2) works of divination and mystery (3) works of skill, science, and eloquence (4) works of wrath and chastisement (5) works of love (6) works of ambition and intrigue; and (7) works of male

y of the usual paraphernalia spoke in three different voices. no ventriloquist could possibly produce the effect this girl produced, and i say that after a long experience of ventriloquists. first there was a powerful, clear, man s voice, ringing through the room in tones one would have thought no woman s throat could have produced. the next voice, a very quiet one, like that of a child of six or seven years of age, added to my surprise. the third guide also spoke in a woman s or a child s voice, but quite unlike the normal voice of the medium. the seance lasted an hour and three quarters. a year later he also spoke up in favor of helen duncan and declared that he was not aware of any system of trickery that could achieve the astounding results he witnessed. still, others testified that du

EVIL AND UNCLEAN SPIRITS

d thou me on; the night is dark, and i am far from homnl1-7 evil and unclean spirits by g.h. frater d.d.c.f. 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 these be they who be unclean and evil; even the distortion and perversion of the sephiroth, the fallen restrictions of the universe; the sloughing of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life by the waters of the river in the garden of wisdom is the serpent of the paths. it is the serpent of the celestial eden. but the serpent of temptation is that of the tree of knowledge of good and of evil. it is the antithesis and the opposer; the red coiled stooping dragon of th

e the darkness, by so much the more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the first circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths: 1. aretz- dry, crumbling l 2. adamah- reddish mould 3. gia- undulating ground, like the side of a valley 4. neshiah- oblivion 5. tziah- sandy, or desert land 6. areqa- l 7. thebel or cheled- mixed l and n 3 the water of tears the water of creation the water of ocean \nhyg lbt twmyruc aqra twmlx hyx tjcrab hycn w yh f yf ayg wdba hmda lwac ra the false sea upon the left hand are the s

th a god, and he uniteth the force of the averse hmkj. the third is laytu, athiel, a black bloated man-insect, horrible of aspect, his breadth is greater than his length, and he united the force of the averse hnyb. the fourth form is lams the black, and all these are of gigantic statue and a terrible aspect. the evil and the averse sephiroth these be the evil and averse sephiroth contained in the seven palaces of evil, and these sephiroth have their place from behind the holiness of the world of hycu. and lams the evil and black surrounded the whole of the evil sephiroth; who are eleven instead of ten \ynprdcjahw eleven were the curses of ebal and the dukes of edom. in the evil palaces, the first contains rtk, hmkj and hnyb. unto rtk is attributed laytrk (kerthiel, which meaneth "cut off f

hnyb are referred the laysarh, horasael, or layrts, satariel, the concealers and the destroyers, whose forms and appearances are as gigantic black veiled heads 9 with horns and hideous eyes seen through the veil, and they are followed by evil centaurs. w rygdgd w rycjn wrytcjn wryrybu wryrpx wrybhlc w r yrjyc w rymylylx wrymyda wryryub wrymycn wrymy hb lam\ yadwmca j i h g f e d c b a l k twpylq seven palaces these are also called layruc, seriel, from esau, because of their hairiness. the second palace contains the evil dsj whereto are attributed the hlkcug the disturbing ones or the breakers in pieces, and their symbolic forms are those of black, cat-headed giants. they are also called layzwu (aziel, layrzj and laynga (agniel. the third palace containeth hrwbg whereunto are attributed bh

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

a re p o rter for the wa rminster jo u rn a l. sh u t t l ewood, who led sky watches and became the leading publicist of the phenomena, also re p o rted receiving phone calls from self-identified extraterrestrials, as we l l as a personal visit from one. the aliens said they we re from a planet named ae n s t r i a. the first calls came in early september 1965. the calls continued for a period of seven weeks, according to shuttlewood. the callers were three aenstrians: caellsan (the senior spacecraft commander, selorik (an interpreter, and traellison (the queen of aenstria. in each case they phoned from a public booth in a particular district in the city, though shuttlewood wrote that he never heard the sound of coins dropping before the voices began to speak. 10 aenstrians the messages we

e afternoon of the twenty-sixth, the phone rang at the sh u t t l ewood residence. it was an ae n strian named karne, expressing displeasure at what the author had said of his colleagues t ru s t w o rthiness. sh u t t l ewood responded that if karne wanted to prove he was who he claimed to be, he should pay a personal visit. karne took up the challenge and showed up at sh u t t l ew o o d s door seven seconds later. karne, who spent a total of nine minutes with the journalist, looked like an ord i n a ry man in most ways, except for an apparent absence of pupils in his eyes, which we re cove red by thick glasses. he also had blue blotches on his cheekbones and lips. he also had a manner that unn e rved sh u t t l ewood, who felt that the ostensible extraterrestrial had powers that, if pro

to resist them. she lay paralyzed while they did their work, and she did not resume activity in this case, screaming until they were gone. further reading oakman, lisa [pseud, 1999. ufo beings, folklore, and mythology: personal experiences. in- ternational ufo reporter 24, 4 (winter: 7 12. andolo andolo was a being channeled by contactee trevor james constable. andolo, a member of the council of seven lights, a kind of cosmic governing board consisting of wise space people, communicated from a vast extraterrestrial satellite, shan-chea, in orbit around earth. in the mid-1950s, concerned about mysterious disappearances of airplanes and their crews, constable asked andolo if he and his associates ever abducted or killed human beings in this way. andolo assured him that the universal plan ke

faded from her memory, and only a few years later, darrah claimed, would she learn that others knew such an entity. typically, however, contactees and channelers report seeing ashtar in psychic perception or in out-of-body journeys to his starship. perhaps not surprisingly, descriptions vary, some calling him dark, others fair, some estimating his height at less than six feet, others at more than seven. in the 1980s and 1990s, more and more of the messages from ashtar and his associates focused on the ascension, the removal of lightworkers those doing the command s work on earth, many if not all of them extraterrestrials in earlier incarnations from earth just prior to the cleansing (the natural and other catastrophes that will afflict earth, killing millions, before the space people land

rs flew out of the naval air station at fort lauderdale. flight 19, consisting of fourteen men (thirteen of them students in the last stage of training, headed on an eastern course toward the bahamas, intending to participate in a practice bombing at hens and chickens shoals, fiftysix miles away. after completing that part of the mission, the aircraft were to proceed to the east for another sixty-seven miles, turn north for seventy-three miles, then head westsouthwest for the remaining one hundred twenty miles back to their home base. heading the mission the only nonstudent was the relatively inexperienced lt. charles taylor, who did not know the area well. by late afternoon, the planes were lost. taylor thought they were flying over the keys off florida s south coast, and he made a fatal

FAUST

that thirst for ever quells? refreshment? it you never will have won if from that soul of yours it never wells. wagner excuse me! but it is a great delight to enter in the spirit of the ages and to see how once a sage before us thought and then how we have brought things on at last to such a splendid height. faust oh, yes! up to the stars afar! my friend, the ages of aforetime are to us a book of seven seals. what you call spirit of the ages is after all the spirit of those sages in which the mirrored age itself reveals. then, truly, that is oft a sorry sight to see! i vow, men do but glance at it, then run away. a rubbish-bin, a lumber-garret it may be, at best a stilted, mock-heroic play with excellent, didactic maxims humming, such as in puppets mouths are most becoming. wagner but, ah

beg you, do not be so stern a man! physician-like, she has to play some hocus-pocus so that the juice will do you all the good it can. he obliges faust to step into the circle. the witch [begins to declaim, with great emphasis, from the book. this you must ken! from one make ten, and two let be, make even three, then rich you ll be. skip o er the four! from five and six, the witch s tricks, make seven and eight, tis finished straight; and nine is one, and ten is none, that is the witch s one-time-one! faust i think the old hag s talking in delirium. mephistopheles much more of it is still to come. i know it well, thus doth the whole book chime; i ve squandered over it much time, for perfect contradictions, in the end, remain mysterious alike for fools and sages. the art is old and new, my

t is not always possible. faust sir master worshipful, i beg you, pause and leave me in peace with all your laws! and this i say- few words are bestunless that sweet young maiden lays her head this night upon my breast, at midnight we ve gone different ways. mephistopheles consider well what can and can not be. i ll need at least some fourteen days but to scent out an opportunity. faust had i but seven hours rest, no need of devil would i have, to lead a little creature such as this astray. mephistopheles you re talking almost like a frenchman. pray don t let yourself be vexed beyond due measure. what good is it to reap immediate pleasure? the joy s not near so great, i say, as if you first prepare the ground with every sort of idle folly, knead and make ready your pretty dolly, as many ro

ss wide. mephistopheles quite right! i see it likewise, it is true! and she can bear her head twixt side and elbow too, for perseus struck it off for heri vow, illusion s still bewitching you! do come on up the little height! the prater is not livelier; and if someone has not bewitched me quite, i truly see a theatre. what s going on? servibilis. they re starting now. the play will be the last of seven, one that s new; to give so many is the usual way. a dilettante wrote the play and dilettanti will enact it too. excuse me, gentlemen, if i must disappear; with dilettant delight i raise the curtain. mephistopheles i find that all is well, to find you here; your proper place is on the brocken, that is certain. walpurgis night s dream or, oberon and titania s golden wedding intermezzo. theatr

s neptune will be propitious. sirens. we give way to you: with resistless power ye save the perishing crew in dire shipwreck s hour. nereids and tritons. we have brought three only, the fourth one tarried lonely; he said he must stay yonder since he for all must ponder. sirens. one god the other god can jeer and prod. their good deeds revere ye! all their ill ones fear ye! nereids and tritons. to seven ye should be praying. sirens. where are the three delaying? nereids and tritons. for that we ve no suggestion, but on olympus question; haply the eighth s there biding, not thought-of yet, and hiding. in favours to us steady, yet are they all not ready. peerless, unexplainable, always further yearning, with desire and hunger burning for the unattainable. sirens. such our ways: where power mo

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

the qur an its final revelation? when regarded outside the context of the dogmas that developed to support the orthodox authority of their respective conventional religions, do the mystical qabalah, mystical christianity, and sufism present successive fresh versions of the same underlying tradition? who were the karaites and why did they maintain a strong voice in the jewish community for almost seven centuries? what mystical doctrines and meditation practices were prevalent among qabalists in medieval and renaissance times? why was sabbatai zevi regarded as such a threat by the orthodox establishment? how did the modern sect of chasidism arise? what are its core ideas and practices? these and many other questions bubbled up in my mind, and searching for definitive answers has continued t

n qabalistic meditation and ancillary practices that you can immediately start to use. if you already have some familiarity with the subject, or come from an occult, thelemic, or pagan background, you will likely discover information and diagrams in this book that you have never seen. the explanations of core ideas may lead you to think about what you do know in new ways$ this book is composed of seven chapters, an epilogue, a glossary, and two appendices. the first chapter focuses on how the mystical qabalah of the children of abraham developed and took shape through successive transmissions of the universal mystical spirituality by adam, abraham, mosheh (moses, yeshuvah' 8: h" 2: 2 2:e 8 (jesus, and mohammad. the ensuing discussion addresses a number of basic questions: e what is the uni

ractices under the reader s belt, chapter six presents a wealth of information in preparation for engaging in the meditation practices of the mystical qabalah. this chapter also draws some interesting analogies relating qabalistic ideas, the' 8: h" 2: 2 2:e 8% neurology of the human brain, and cybernetics. the theoretical infrastructure provided in chapter six is then followed directly in chapter seven by detailed instructions on how to actually perform the primary qabalistic meditation practices. this chapter also describes a variety of valuable ancillary practices that might be used to complement a daily routine of qabalistic meditation. the main body of the text closes with an epilogue containing some final observations on the study and practices of the mystical qabalah, and a brief dis

s found in the literature and teachings of the mystical qabalah, sufism, and the tantras. even then, transliterating the hebrew requires further decisions. there are some distinct differences between the sefardic and ashkenazi pronunciation of the same words, and the pronunciation of some letters may have been lost over time. clearly distinguishing between the two different aspects of each of the seven double letters also presents some problems. since the ashkenazi hebrew is a more recent dialect that generally developed and evolved outside of palestine, and was substantially influenced by european languages, the sefardic pronunciations have been selected as more faithful to the original hebrew and aramaic dialects of the middle eastern semitic cultures. throughout the text, an effort has

lecting the six symmetry breaks of modern quantum physics.42 some other authors have also speculated on the correlation between qabalistic formulations and the components of particle physics.43 another core idea in modern cosmology that finds its counterpart in qabalistic doctrine is that time is relative and subject to compression and expansion. the first chapter of torah b reshith describes the seven days of creation. in zohar b reshith, it says that the entire cycle of creation is contained in the first verse of torah b reshith. in this light, it can then be said that the hebrew calendar of seven thousand years spans the entire life of this universe in matter, which is currently estimated 8- f e 0 to be twenty billion years. the implication of this idea is that the sequence of events in

FLY THE LIGHT

rits who live in the astral plane in a spirit form. lucifuge is also the name of the patron devil in the grand grimoire, being an emissary of lucifer the light bringer. in this sense, lucifuge can be a shadow which comes from the above light of lucifer, thus a connected force of rebellion and self- liberation. contained on fly the light are 14 tracks, with a running time slightly over 70 minutes. seven tracks symbolize the beast of the apocalypse, being the 7 headed dragon. the remaining seven ascend in a crooked pattern around the tree of daath, or the qlippoth. this movement is thus symbolized as the fly god, beelzebub, as a form of the adversary. fly the light begins with alone and divided, an atmosphere of post-industrial chaos and the machinery of a new religion- luciferian youth. thi

vens as the first witch and satanist who had joined in a covenant with the devil in nod. in addition some initiatory grimoires present cain as being the son of samael (satan) and lilith (through possession of eve via the fruit given by the serpent. cain is thus a symbol of the self which transforms itself through dissatisfaction. fly the light is in part a symbol of the transformation through the seven heads of the dragon of the apocalypse via the angel of prostitution who rides the beast. the son of satan is also represented as a serpent. the dragon itself holds significance in that it is a relation to diabolism, in zoroastrian lore, the avestan word devak means worm which is a dragon or snake. an early form of the antichrist, called zohak and later azhi dahaka is a dragon-king who had tw

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

pp. 85 ff. 2 the attribution, which is incorrect, dates from the ninth century; see c.h, ii, p. 259: on the coptic version, see below, p. 431, note 2. 3 it is not known when the corpus hermeticum was first put together as a collection, but it was already known in this form to psellus in the eleventh century; see c.h, i, pp. xlvii-1 (preface by nock. 4 festugiere, i, pp. iff. m. w. bloomfield, the seven deadly sins, michigan, 1952, p. 342, and the references there given. festugiere allows hardly anything to it and concentrates almost entirely on the greek influences in the hermetica. a cautious summary by bloomfield (op. cit, p. 46) is as follows "these writings are chiefly the product of egyptian neoplatonists who were greatiy influenced by stoicism, judaism, persian theology and possibly

.c" the mystery cult theory is opposed by festugiere, i, pp. 81 ff. 3 hermes trismegistus was highly organised and at peace. the pax romano, was at the height of its efficiency and the mixed populations of the empire were governed by an efficient bureaucracy. communications along the great roman roads were excellent. the educated classes had absorbed the graeco-roman type of culture, based on the seven liberal arts. the mental and spiritual condition of this world was curious. the mighty intellectual effort of greek philosophy was exhausted, had come to a standstill, to a dead end, perhaps because greek thinking never took the momentous step of experimental verification of its hypotheses a step which was not to be taken until fifteen centuries later with the birth of modern scientific thin

r, but through a religious approach to the universe. it is this religious approach, their character as documents of religious experiences, which give the hermetica a unity which they entirely lack as a thought system. the cosmological framework which they take for granted is always astrological, even where this is not expressly stated. the material world is under the rule of the stars, and of the seven planets, the "seven governors. the laws of the nature within which the religious gnostic lives are the astrological laws, and they are the setting of his religious experience. there is, however, a fundamental difference in the attitude to the star-ruled world among the various authors of the hermetica. festugiere has classified these writings as belonging to two types of gnosis, namely pessi

e light and an innumerable number of powers, a limitless world and the fire enveloped in an all powerful force. he asks pimander "whence then arise the elements of nature" and pimander replies "from the will of god, which received into itself the word. and the nous-god, existing as life and light, brought forth a second nows-demiurge, who being the god 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'

al man. although in fact immortal and having power over all things, he has also through his body the condition of mortality, being under destiny and the slave of the armature of the spheres "now, says pimander "i will reveal to you a mystery which has been hidden until now. nature being united to man in love produced an amazing prodigy. man, as i said, had in him the nature of the assembly of the seven, composed of fire and breath. nature from her union with man brought forth seven men corresponding to the natures of the seven governors, being both male and female and rising up towards the sky" the generation of the seven first men was made in the following fashion. female was the earth, water the generative element; the fire brought things to maturity, and from ether nature received the v

FRATER ELIJAH ANGELS OF CHAOS

it is identified with the breath of fire, with serk, scorpio, sirocco, and typhon, the typhoon. in the egyptian list this head is described as 'hissing to come forth and turn back; seeing by night and bringing by day, a perfect description of bennu or phoenix type of returner" kg:noe:p70-71"she is the whore babalon, the scarlet woman of the cult of the beast. in egyptian her name means the number seven (sefekh, she was the primordial goddess of the seven stars. 393 is the number of a highly secret ophidian formula concealed in the name of an extra-terrestrial entity known as aossic. the integers 393 (3+9+3=15=1+5=6, the number of the sun or solar phallic energy" so we see a unity between these concepts. a phoenix-type returner, a conflagration, bablon and a celestial relation, with some co

e number of babylon is 156 which is also the number of chaos. with binah we have links to set, which was integral with the rite of god-hood. 76=7+6=13 and we have a ton of links here, but check out the relations to gargophias and the 13'th tunnel of set, in the outer spaces (this comes later) side note on the second sigil: inverse libra) absolute chaos. 7 is also a symbol of set as an ax. sept is seven the sixth and central cosmic power zone: beauty--tiphareth--sun/son. the number 6(sex):vau- sexual union zain: the number 7--twins set/ horus (gemini, 6'th and 7'th months gemini- cancer. sexual polarity. lovers of the tarot. the letter zain spelled in full equal's 67 (reverse 76) which symbolizes the womb of the mother (binah=67. in reversal, the dark) mother, inverse birth (destruction--th

er offers more practical uses of this particular style of magick for the educated. ii/1a: we have an automatic drawing of the black well. ii/1b: the eye with a tear. the sorrow which is gained by understanding. this is seen macro-cosmically by the one being one, whose sorrow is actually joy. in the microcosmic this is the i which thinks of itself as isolate. ii/2a: we see the letter zain repeated seven times in the shape of the star of babalon. a flaming sword is shown in the shape of a key which also looks like a head. the words is to be is written upon the sword (denoting future prophecy as well as a method of use. the babbler is mentioned which is chrnzn. this chapter takes the tone of another and not chrnzn. it is something altogether different. vehicles are used for transport. keys op

FRATER TENEBROUS CULTS OF CTHULHU

lish by lavey s fellow satanist, michael aquino9. another group which employs lovecratian elements in their workings is the black snake cult, or la couleuvre noire, a voodoo coven which combines the rites of the left-hand path with archetypes from the cthulhu mythos. its leader, michael bertiaux, is one of the chief adepts of the ordo templi orientis antiqua and its offshoot, the monastery of the seven rays, and was initiated as a voodoo-gnostic master in haiti in 1963. in his study of modern-day voodoo, cults of the shadow, kenneth grant describes a ritual practised by the cult with the intention of making contact with the deep ones at a deserted lake in wisconsin, the cult of the deep ones flourishes in an atmosphere of moisture and coldness, the exact opposite of the fire and heat gener

FRATER U D PRACTICAL SIGIL MAGIC

3321. shed barshemath sharthathan, supreme demon of the moon. 3321. malka be-tarshishim ad be-ruah shehaqim, supreme intelligence of the moon. 120/ practical sigil magic individual s your first name) may be formed by using t, defined the numerical value of the name, the sigil is made by going over the chosen planetary camea. obviously, the same name will have a completely different design in the seven different cameas. now if we, for example, assign the purpose of a special sigil operation to a specific planetary sphere, we an, with this method of construction, assume the identity magical name is merlin. in hebrew, this would be written in the following manner (from right to left (final) nun yod lamed resh mem 700 10 30 200 40 e am is basic matrix. t (after the proper reduction of the num

FREEMASON BLUEBOOK

rap with the gavel, directs the brethren to he clothed and the officers to invest themselves with their jewels and repair to their respective stations, and proceeds to open the lodge. he must open it on the third degree, unless the business he the conferring of the first or second degree, as all other business must be transacted in a master's lodge. to ballot on petitions, there must he at least seven memhers of the lodge present: for other purposes the ritual number is sufficient, unless the bylaws otherwise provide. a prayer must he made or read, or a charge given, at opening or closing a lodge prayer at opening a lodge most merciful god! supreme architect of heaven and earth. we beseech thee to guide and protect these brethren here assembled, and fulfill at this time that divine promis

m this simple hint originally proceeded the more improved art of architecture. the five orders are thus classed: the tuscan, doric, ionic, corinthian, and composite* maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (17 of 76 [11/22/1999 11:51:55 am] the tuscan is the most simple and solid of the five orders. it was invented in tuscany, whence it derives its name. its col umn is seven diameters high; and its capital, base, and entablature have but few mouldings. the simplicity of the construcfion of this column renders it eligible where ornament would be superfluous. the doric which is plain and natural, is the most ancient, and was invented by the greeks. its column is eight diameters high, and has seldom any ornaments on base or capital, except mouldings; though the fri

od's bounty to man, we shall add that memory, imagination, taste, reasoning, moral perception, and all the active powers of the soul, present a vast and boundless field for philosophical disquisition, which far exceeds human inquiry,and are perculiar mysteries, known only to nature and to nature's god, to whom we and all are indebted for creation, preservation, and every blessing we enjoy* of the seven liberal arts and sciences. grammar teaches the proper arrangement of words, according to the idiom or dialect of any particular people; and that excellency of pronunciation, which enables us to speak or write a language with accuracy, agreeably to reason and correct usage. rhetoric teaches us to speak copiously and fluently on any subject, not merely with propriety, but with all the advantag

FULLER J F C SECRET WISDOM OF THE QABALAH

the winged wand of egypt secret wisdom of the qabalah page 19 diagram 1: the divine man secret wisdom of the qabalah page 20 as man is a duality in unity, so also is the garden of eden. there is the heavenly eden to which there is no human approach, and the earthly eden which is approached by thirty-two paths- the 22 letters and 10 numerals. no one knows the earthly eden but the little face [the seven lower sephiroth, and no one knows the heavenly eden but the great face [the three supernal sephiroth. should the upper eye [kether] cease looking into the lower eye [malkuth, the world would perish. 36 thus does this unvarying idea of balance run on. gthe union of man with god h, says saint theresa, gis nothing but the reunion of two bodies which have been separated but are always one. h the

of which the world was created. thoughts are expressed in words formed from the alphabet of 22 letters and the numerals 0 to 9. in thirty-two mysterious paths of wisdom did the lord write. he created his universe by the three forms of expression: numbers, letters, and words. ten ineffable sephiroth and twenty-two basal letters: three mothers [a (a, aleph, air; m (m, mem, water; w (sh, shin, fire, seven double [b g d k p r th, and twelve simple [letters [h v z ch t i l n s o tz q] 6 the gsingle point which was transmuted into a thought h is the first sephirah,7 kether or crown. git is the principle of all the principles, the mysterious wisdom, the crown of all that which there is of the most high, the diadem of the diadems. h8 the divine name in kether is ehyeh, gi am. the sephirotic scheme

. above all is ao or el. the ayin. a is the zodiac, the great ocean called the deep and the abyss; b is the zone of the fixed stars; a to c is the upper firmament; and c to e the lower firmament. a to b is the zone of the spirits of heaven and b to c the zone of the planets. c to e is the zone of winds, storms, and clouds; e is the convex hollow earth shell; ff is the concave hollow underworld of seven zones; realm of the ghost world; and g is the nadir or root. in it are the waters of life and the throne of chaos and below it are 21 hells. plate 3: the chaldean and hebrew cosmos secret wisdom of the qabalah page 27 isaac myer finds a remarkable similarity between the cosmos of the zohar and that of the ancient chaldeans. he writes: in ab, bc, ce, and eg [see plate iii on page 27, we have

. the son, bel, el or baal, the sublimated fire, answering to 'hokhmah, wisdom. iii. the mother, immah, to ea, the sublimated water, to binah, the comprehending intellect. above all these is ao, llu or el, the unknown ideal deity; which parallels the ain soph, endless, to man's comprehension no- thing. this unknown ideal deity held the highest place in the chaldean mythology. under these were the seven planets in their seven orbits, or spheres; the probable germ of the idea of the sephiroth, or media between the highest and lowest worlds. 12 historically interesting as these general origins are, philosophically the most important correspondences are those connected with the sephirah 'hokmah; for in many places in the old testament and in the new, especially in the works of st. paul and st

. gin the beginning was the word, and the word was with god, and the word was god h 17 here we have presented to us the logos nature of 'hokmah. its colour is yellow or red-orange, the colour of christ; it is positive and male, and its letter is v (vau= 6, which multiplied by the 50 gates of binah reveals w (shin= 300, the glory of god. the final h (heh) of tetragrammaton represents the remaining seven sephiroth. this revelation of the shin shows the triadic nature of the first three sephiroth which constitute the intellectual world, and it closely relates it to many mysteries. thus, in ydw shaddai (almighty, the name of the deity before he revealed himself as yhvh, the shin comes first; in messiah (hywm) and the exoteric jesus (ovwy) it comes second; in the esoteric yeheshuah (hvwhy) it c

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

le, the universal mother, with the mural crown on her head, and the wings of pervasion growing from her shoulders, mixing the productive elements of heat and moisture by making a libation upon the flames of an altar. on each side of her head is one of the discouri, signifying the alternate influence of the diurnal and nocturnal sun; and, upon a crescent supported by the tips of her wings, are the seven planets, each signified by a bust of its presiding deity resting upon a globe, and placed in the order of the days of the week named after them. in her left hand she holds two cornucopiae, to signify the result of her operation on the two hemispheres of the earth; and upon them are the busts of apollo and diana, the presiding deities of these hemispheres, with a golden disk, intersected by t

s were erected by the cushite conquerors of egypt, who invaded and civilized the country, as emblems of the female deity whom they worshipped. certainly the magnitude of these monuments and the ingenuity displayed in their construction indicate the intelligence of their builders and the exalted character of the deity adored. the great pyramid is in the form of a square, each side of whose base is seven hundred and fifty-five feet, and covers an area of nearly fourteen acres. an able writer in describing the pyramids says that the first thing which impresses one is the uniform precision and systematic design apparent in their architecture. they all have their sides accurately adapted to the four cardinal points "in six of them which have been opened, the principal passage preserves the same

glimmering. for all the really valuable moral and philosophical doctrines we possess, dutens has shown to have existed there" from what is known relative to the speculations of an ancient race, the fact is observed that creation was but a re-formation of matter. wisdom, or minerva, formed the earth and the planets; she did not create the heavens and the earth, as did the later jewish god. of the seven principles of the universe, matter was the first, and of the seven principles of man, the physical body was the earliest. through evolutionary processes, or through cyclic periods involving millions of years, mind was developed, and in course of time spirit was finally manifested. mai, the mother of gotama buddha, was simply matter, or illusion, from which its higher manifestation, mind or s

ans who belonged to the old cushite race, and who are believed by many to be the most ancient people of whom we have any trace, were the first colonizers, or whether they were preceded by a still older civilization, history and tradition are alike silent; yet the fact seems to be tolerably well authenticated that this enlightened race, now nearly extinct, carried civilization to chaldea more than seven thousand years b.c, that it colonized egypt, engrafted its own institutions in india, colonized phoenicia, and by its maritime and commercial enterprise, introduced civilized conditions into every quarter of the globe. even in peru, in mexico, in central america, and in the united states are evidences of the old cushite religion and enterprise. baldwin, commenting on the greatness of this re

places, in paying divine honor to fire, in keeping up a sacred flame, in certain ceremonial cleansings, in possessing an hereditary priesthood who alone were allowed to offer sacrifices, and in making their summum bonum the possession of a numerous offspring"[108 [108] ancient faiths, vol. ii, p. 64. it is quite plain that by both these nations the wisdom of an earlier race was nearly forgotten. seven hundred years b.c. the persians had doubtless already adopted the worship of "one god" who was the regenerator or destroyer, a deity which, as we have seen, originally comprehended the powers of nature--namely the sun's heat and the cold of winter. that at this time, however, they had lost the higher truths involved in the conception of this deity, is evident. they had become worshippers of

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

e points, when and where you will.7at the time of their meetingbothmen were involvedwithgeorge redway, waite as an author and machen aseditor of jluzlford's antiquarian,in which capacity he persuaded waite to produceessaysforthejournal, although in a matter ofmonthsit would come to an end. after the demiseoftheantiquarianthey continued toworktogether on redway's behalf, compiling between them the seven issues ofgeorgeredway'sliterarycircular,andwhenwaite'shandbook of cartomancywas published (pseudonymously) in1889,machen's delighful advertising puff,achapterfromthebookcalledtheingeniousgentlemandonquijotedelamancha,wasboundupwithit.8it was atjustsuch briefessaysthat machen excelled; he never enjoyed the labour ofwritingand marvelled at waite's capacity for it. hewroteabout waite's industry

eated waite.healso tried to persuade frank benson to produce the play, as he told waite in a letter:also find herewith a brief acknowledgment from benson. i shall be curious to learnwhathe proposes to make ofourmasterpiece. you see he calls itmyplay: of course i told him that it was ourjointlabour. in any case, i feel certain that he will not give an order to his wardrobe master for the making of seven dalmatics of redsilk-tosay nothing of a set of red episcopal vestments. it would bepossibleof course to dress the seven as easterndeacons-albsand redstoles-buti should prefer dalmatics (20 september 1904).it would have been a startling departure for a shakespearean company. their lives,by1908,were beginning to separate. machen took up journalism and fleet streetjustas waite was leaving theci

its doors. it wasnotanuncommonfateforwaite'sassortedpublishers. rider& co. was, however, made ofsterner stuff. the.firm was well established on the basisofits profitabletimbertrades'journaland ralph shirley(1865-1946),a younger brother of the eleventh earlferrers,was well able to indulge his penchant for occult literature.hebeganwiththeoccultreview.in the first issue, forjanuary1905,he published seven articleswhichoutlined andjustified various approaches to'theinvestigationofsuper-normalphenomenaandthestudyand discussionofpsychological problems',heurgedhis readersnottocondemnprematurely 'an attempt to deal on scientific lineswithsubjects which havefallenintodisreputethroughassociationwithcharlatanry, ontheone hand,andthroughthelongrefusalofscientific minds to investigate the evidence onwh

e goldendawnto do so(heisnumber123 on the roll,butthe first four names are fictitious and westcott, mathers, and woodman are all entered twice);butonce he had passedthroughtheadeptusminorceremony--which required the candidate to beboundsymbolically on the 'crossofsuffering' and to witness the resurrectionofthechiefadept,whorepresented christian rosencreutz, from atombwithinan elaborately painted, seven-sidedvault-hetooklittle part in the secondorderactivities. presumably he worked his waythroughthe prescribed rituals for making and consecrating magical implements and for constructing enochian tablets, as well as studyingthedetailed symbolism of the tarot cards,togetherwith the. truemethodofusingthemfor divination. all this, and agreatdeal more, was requiredofthe adeptwhowished to pass the

ld or gilt cross on his breast, and a dagger at his side (reportofe.a. hunter, quoted in howe,optcit, p. 225; he was promptly turfed out, his hired'chuckers-out' sent packing, mathers was suspended from hisownorder, and the r.r. eta.e.declared its independence. freed from mathers's. paranoid rule, the secondorderframed anewconstitutionon 21 april 1900 and elected a new executiveofthree chiefs and seven ordinary memberswhowere 'specialists in the various studies of the order. waite wasnotamong those elected,buthe was present at the meeting and he seconded florence farr's resolution thatbothchiefs and ordinary members of the executive 'shall stand annually for re-election. independence, however, didnotbringharmony to the order. apart from mathers, one of the principal causesof dissension was

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

l-eventhe name, for as a new order it required a new name, was grandiose: ordo roseae rubeae at aureae crucis, although this did no more than reflect the order's rosicrucian nature.theadeptus minor ritual was a re-enactmentofthe death and resurrection of christian rosenkreuz, involving the symbolic crucifixion of the candidate and the rising of the chief adept from the tomb, or pastos, within the seven-sided vault that was central to the ritual. both vault and tomb were intricately painted with a multitude of occult symbols, all in their correct colours, and the candidate received instruction in their meaning from the three adepts who initiated him.theeffect on candidates must have been overwhelming; even the normally cynical waite was impressed:'itcould not be denied that the culminating

d to abide by the constitution and the regulations. 19. simple resignation or demission from the secondordershall notofitself involve the forfeiture of manuscripts. all manu255 scripts are however held by members at the willofthe chiefs. 20. expulsions can only take place by fiatofthe chiefs or at their discretion by a vote in the vaultofthe adepts with a 3. 4ths majority, notice having been sent seven days before the meeting to every member.21.thec.c. ceremony will be retainedbutwillundergo a140thegoldendawncertain slight revision in order to bring it more into harmony with the traditions of past ages.22.thesubscription of the second order is(xs)per annum which can be remitted at the discretion of the chiefs in certain cases.23.thetrustees of all the properties of the inner and outer orde

GILBERT THE MAGICAL MASON

sonunlooked for, uncovered the door, wherefore we did with joy and longing throw downtherest ofthewall, and cleared thedoor,uponwhichthatwas written in great letters,'postcxx.annos patebo,'withtheyearofthelordunderit; therefore we gave god thanks,andlet it restthatsame night because first we would overlookourrotam.inthe morning following we opened the door and there appeared tooursight a vault of seven sidesandcorners, every side five feet broad and the height of eight feet. although the sun never shined in this vault, nevertheless it was enlightened by anothersun,whichhadlearned this from the sun, and was situated in theupperpartin the centre of the ceiling; inthemidst, instead of a tomb stone, was aroundaltar covered over with a plate of brass, and thereon this engraven:-a.c.r.c. hocuniv

e two heptagoni, so we kneeled altogether down, and gave thanks to the sole wise, sole mighty, and sole eternal god,whohath taught us morethanallmen'swit could have foundout,praised be his holy name.thevault was parted in three parts: theupperpartor ceiling, the wall or side, the ground or floor.oftheupperpart,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

gy. and wherein plato, aristotle, pythag255 oras and others did hit the mark, and wherein moses, enochandsolomon did excel, but especially in what that wonderful book the bible agreeth. all that same concurreth and makes a sphere or globe whose total parts are equidistant from the centre.there follows theconfessio fraternitatis,written to the learned in europe, and which is said to contain thirty-seven reasons of the purpose and intention of the society. curiously enough, that tract does not contain any series of thirty-seven reasons, or thirty-seven paragraphs, but is a very discursive relation of the doctrines of the fratres. as a whole its tenets differ from those of thefama,and are plainly tinctured with post-reformation ideas, indeed we find the pope called anti255 christ. so that it

absence.4.thateach frater should select a proper person to succeedhim.s.thatthe lettersr.c.should be their seal, mark and character.6.to maintain the secrecy of the fraternity for at least one hundred years. frater1.0.,a learned kabalist and doctor, author of the bookh.,cured the young earl of norfolk of leprosy, and was the first member to die, and that in england. about 1450 a funeral vault of seven sides decorated with symbols was erected for the repose of the founder. fraterp.d.was the second to die. in 1457 the curious a1chymical tractate calledchymischehochzeit(chemical wedding) was written in german byc.r.,butwas not then published.itnarrates the attainment by him of the grade of 'eques aurei lapidis' or 'knight of the golden stone. in 1484 the founder and imperator c.r. died, his

second referred chiefly to the microcosm, and appeared in two volumes.thefirst in 1619. it began with an essay on divine numbers, then followed the divine harmony with considerations of the trinity, and lastlyman was considered as to hisanima media,his senses and his mental powers and lastly of the sex relations.52themagical masonthe second half of the second volume of the greathistoriacontained seven parts; on prophecy, prophetic sleep, divin255 ation, memory, on nativities, on good and evilspirits;:on physiognomy and character, on chiromancy or the study of a meaning in the lines of the hand, and metaphysical ideas on the pyramidal form, especiallyas related to the rays of the sun, and their power on the earth. in1621appeared a further part of the work, calledtheosophic,cabalisticalandp

GILBERT THE SORCERER AND HIS APPRENTICE

and collecth'ely; foritis notalightthing to represent materially theforcesoftheineffablenm1e'[clavicularosicrucianano.11.issuedbythes.r.i.a, 1888]3.theqliphoth oftheqabalahthese be they who be unclean and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yettenare they called. seven are the heads, yet an eighth ariseth, seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent of the celestial eden. but the serpent of the temptation is that of the tree of knowledgeofgoodand evil, the antithesis and opposer of the other: the red coiled stooping dragon o

tense the darkness, by so much the more doth the light become bright by contrast and draweth, asitwere, increased force from the blackness.theinfernal habitations in the first circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths:[hebrewlettersommitted.]rg(i)aretz- dry, crumbling earth (2) adamah- reddish mould (3) gia--undulating ground, like the side of a valley (4) neshiah- pasture, or meadow (5) tziah- sandy, or desert land (6) areqa- earth (7) thebe! or cheled- mixed earth and water. upon the left hand are the seven infernal habitations (1) sheol- the depth of the earth (2) abaddon- perdition (3) titahion

e. who denieth a god; and he uniterh the force of the aversechokmah.thethird is othiel or. gothiel. a black, bloatedwlan-insect, horrible of aspect, his breadth greater than his length: and he uniteth the force of averse binah. the fourth form is samael the black. all these areofgigantic nature and terrible aspect.theevil and averse sephiroth .these be the evil and averse sephirothcontainedin the seven evil palaces, and.these sephiroth have their place from behind the holiness of the worldofassiah. and samsel the evil surroundeth the whole evil 225 sephiroth whoarethus eleven instead of ten. there are eleven letters in the word28 the sorcererand his apprentice'lieutenant governors: esther ix.3; eleven days from horeb, deut, 1.2; the word 'where' in deut.xxxii.37 is in value eleven; eleven

phiroth it connects.theazoth lecture33tetrad oftheelements hexad of dimensions of spacei17.theyetziratic arrangement and attribution of the sephir255 oth is as follows:1.kether- the spirit of elohim chiim 2.chokmah- air 3.binah- water and earth 4.chesed- fire 5.geburah- height 6.tiphereth- depth 7.netzach- east 8. hod- west 9.yesod- north 10.malkuth- south 18. the ten sephiroth are thus united in seven palaces. 19. in each of the 4 worlds are the ten sephiroth of that world, and each sephira has its own ten sephiroth; thus there are 400 sephiroth in total number, the number of the letter, tau, the cross, the universe, the completion of all things. and 400 is the square of the number 10 multiplied by 4, the number of the letters of tetragrammaton. 20. these are the seven angels ruling the s

ach of the 4 worlds are the ten sephiroth of that world, and each sephira has its own ten sephiroth; thus there are 400 sephiroth in total number, the number of the letter, tau, the cross, the universe, the completion of all things. and 400 is the square of the number 10 multiplied by 4, the number of the letters of tetragrammaton. 20. these are the seven angels ruling the seven planets under the seven archangels thereof: h cassiel.zl sachiel,r3zamael,oanael,raphael) gabriel.34 the sorcererand his apprentice21. the seven heavens of the planets are:hghareboth,2!.zebol,r3makon, 0sagun,raquie) shamain2.2.theintelligences of the seven planets are:2!.yophiel, cfgraphiel, 0 nakhiel,hagiel, beni seraphim, and ki267ha-seraphim,tiriel, jmalkah-be-tharsisim, ve255 ed: ruachoth,schechalim,23.thespiri

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

1, that was founded at maitland. even so the grand lodge seems to have survived, on paper, for at least ten years: on 25th june 1883 c. m. moriou wrote to mcleod moore asking that the canadian body recognise the regularity of the newly established grand lodge and temple of roumania29[29. this they presumably did and the swedenborgian rite continued to exist in canada, if not to act, for a further seven years until 1890 when mcleod moore died. from 1891 onwards no reference to it appears on the official balustres of the rite. if the canadian members had expected beswick to work the degrees when he moved to canada they were doomed to disappointment. he retained the rank of past grand master of the grand lodge and temple of the swedenborgian rite of the u.s.a. he is so described in 1883 in a

7, and then by westcott, who had been trying to get hold of a ritual of sweden for some months. the first meeting of emmanuel lodge at which any members were actually present took place on 20 may 1877, not at bristol but at weston-super-mare in somerset. from the summons for this meeting it appears that the principal business was to initiate dr. francis woodforde, who was junior warden designate; seven named brethren plus un-named others who were to form the membership of the lodge; and, w.bro. george f. tuckey, p.m, together with a number of other distinguished brethren of bristol and gloucestershire, for the purpose of forming a lodge and temple in the province of bristol. tuckey, however, did not stay the course. cagliostro lodge no. 7 was warranted in june 1877 but there is no record o

GILBERT R A THE MASONIC CAREER OF A

urious variations on the part of the grand master so as to enable me to receive anything else which 1 wanted, but it is quite impossible to make any clear inference from the wording of the pledge. at the time i took it i understood it to refer only to the degrees of what they are pleased to term white masonry, but it was explained to me afterwards that it was binding also as regards all the forty-seven degrees and i think for memphis and mizraim as well as anything in the way of adoptive orders and perhaps the royal order of scotland. worse was to follow 'after the meeting i was introduced to my brethren and, a good deal to my dismay, colonel spence then engineered the assembly, still through the pouring rain, back to my hotel where in a small smoking-room he ordered drinks for all; they t

GNOSTIC CATECHISM

urious variations on the part of the grand master so as to enable me to receive anything else which 1 wanted, but it is quite impossible to make any clear inference from the wording of the pledge. at the time i took it i understood it to refer only to the degrees of what they are pleased to term white masonry, but it was explained to me afterwards that it was binding also as regards all the forty-seven degrees and i think for memphis and mizraim as well as anything in the way of adoptive orders and perhaps the royal order of scotland. worse was to follow 'after the meeting i was introduced to my brethren and, a good deal to my dismay, colonel spence then engineered the assembly, still through the pouring rain, back to my hotel where in a small smoking-room he ordered drinks for all; they t

GNOSTIC HANDBOOK

raditional model, the neo-platonic cosmos, theosophical and modern maps, the kabbalistic tree of life, yggdrasil:the world tree. 3 first principles who or what is god? what s in a name? the pleroma, the divine will, logos and sophia, what about jesus? jesus, christ and logos, what is sophia, the polarity of the god and goddess, impersonal to personal, the solar logos:christ, gods and spirits, the seven spirits (logoii, the seven planes, the earth and the underworld, the immortals. 4 the secret of saturn the secret of saturn, perceptional dualism, the watchers of enoch, archons, dominions and thoughts that run wild, the battle within, summary:the nature of evil in gnosticism. 5 the gnostic concept of time the gnostic concept of time (yugas, historical models of cyclic time, rene guenon and

immortality and reincarnation the aim of life, the bible and reincarnation, the mechanism of reincarnation, heaven and hell, hell on earth and what is heaven. 9 the mystery of deification what is the aim of this spiritual process? the nature of theosis, the mystery, to be born again, the nature of transfiguration, the two paths, the mysteries and the mystery of the melchisedek priesthood. 10 the seven stages of salvation first steps:repentance, first steps:detachment and controlled awareness, first steps:study, conviction and emotion, faith and education, baptism, initiation, the anointing and living the life of a gnostic:overcoming the dialectic system and life on the path 11 the secret way celestial transfiguration, going beyond the law, the parfait, wisdom from india, the secret of the

in most organic models this is seen inside or below the earth, in the emanation models it is usually related to the moon and seen above or around the earth. the third, fourth and fifth characteristics are more noticeable in organic models, in emanation models they tend to be included within a gradient of states or worlds. these can be any number, but in the gnostic theosophic approach tends to be seven. to fully appreciate these characteristics we shall take some case studies of specific cultural "maps" which outline the traditional model of the universe. the neo-platonic cosmos one of the pivotal figures within the history of traditional cosmology is plato. while before him both pythagoras and socrates are of great significance, it was plato who outlined the major characteristic of the gr

p was developed by madam blavatsky and from the theosophical movement migrated into a range of cosmologies, it is found adapted in systems ranging from max heindel's rosicrucian cosmo conception to the work of rudolf steiner and alice bailey. in theosophy and related traditions, there is an original nothing or absence (1st c, a triune principle of will, the word and wisdom (2nd c) and a series of seven planes which bring together the other characteristics. the underworld is subsumed within the astral plane which is heindel s desire plane. the seven planes according to the rosicrucian cosmo-conception (heindel) divine plane. plane of virgin spirits. plane of divine spirit. plane of life spirit. plane of thought. desire plane. physical world. the gnostic handbook page 20 while this model may

hich is heindel s desire plane. the seven planes according to the rosicrucian cosmo-conception (heindel) divine plane. plane of virgin spirits. plane of divine spirit. plane of life spirit. plane of thought. desire plane. physical world. the gnostic handbook page 20 while this model may be useful, especially in the creation of resonances or correspondences between phenomena (for example, relating seven planes to the seven bodies of man, seven colours and rays etc. it can also be counter traditional and reductionist. the tendency is to use the seven planes in a standard "scientific" chart and ignore the more organic view that was held of the planes in early theosophy. in the next chapter we will examine this in more detail and consider it in terms of the gnostic tradition. the kabbalistic t

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ions of his disciples in the gospels have such an application. there are 12 disciples, 70 outer disciples and then the multitudes. here we have an obviously hierarchical structure. the twelve disciples who are symbolic of twelve signs of the zodiac and the twelve tribes of israel. they may be related to the innermost teachings- the esoteric mysteries. the seventy disciples who are symbolic of the seven rays and the seven days of creation etc. they may be related to the mesoteric or intermediate teachings. the multitudes who are symbolic of the exoteric or outer teachings. to understand the alpha event we need to consider the various myths, legends and religious stories and deduce the essential event from behind them. due consideration should be given to the way in which myth and legend for

has been great, far greater than may be first appreciated. we may tend to believe that evolution has dragged man from the primeval waters of earth and slowly transformed him into the half-divine animal he presently is. but what of his spirit, his light self, at what point did he lose his soul. human history can be categorised in lots of different ways, there are systems which divide history into seven, eight, even thirty or forty periods depending on what perspective of history is taken. for our purposes it is interesting to compare the traditional evolutionary or technological model of history with the yuga system of the early veda s the early vedic system divided history into four ages or yugas. the system itself is in some sense gnostic, as it positions the most cultivated age of man a

y just beginning to bubble and burst in the amoebic stew. as matter evolved further and further, spirit in inverse proportion has had less and less influence. as we reach towards the end of our hypothetical timeline (the omega point, matter has reached it highest pinnacle, while spirit is at its lowest ebb. if you doubt the validity of the comparison, turn on your television and watch the news at seven and weep. the alpha event explains why there is an ongoing battle between spirit and matter and why they work in inverse proportions. it also explains the grand plan behind nature itself. since nature is the result of the alpha event, we should be able to see tell-tale signs within the very mechanism of nature itself to suggest its malevolent goals and its antipathy to spirit. the nature of

theological terms the first cause energises the logos or the word (the matrix) and the multi-faceted universe results. in this model we can see three distinct stages: gnostic theurgy page 23 1. the source of energy. 2. the matrix. 3. the resulting spectrum. this can be applied to many different levels of spiritual reality. from a universal perspective it can be seen as a way to understand how the seven planes of existence are formed and how the one becomes the many. when considering humanity our model is even more expressive, energy is received into the mind/brain complex (the matrix) and it is distributed through the sevenfold systems in the organism. these systems vary depending on the form of energy received, we have the seven states of consciousness, the seven chakras or, on a more phy

xistence are formed and how the one becomes the many. when considering humanity our model is even more expressive, energy is received into the mind/brain complex (the matrix) and it is distributed through the sevenfold systems in the organism. these systems vary depending on the form of energy received, we have the seven states of consciousness, the seven chakras or, on a more physical level, the seven phases of the endocrine system and related physiological structures. ramifications of the refraction model when we begin to contemplate this model we can start to see how eloquent it really is. the first consideration is what variations can be made to effect the spectrum s results. two answers come to mind: fig 4 1. source of energy 2. the matrix. 3. the resulting spectrum gnostic theurgy pa

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

r about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the north and give the zelator sign facing north recite the prayer of the gnomes: o invisible king who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world! thou who causest the seven metals to flow through the veins of the rocks! king of the seven lights! rewarder of the subterranean workers! lead us into the desirable air and into the realm of splendor. we watch and we labor unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodestone which passes through the center of the earth. o lord, o lord, o lord! h

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

lcome/modules.php?name=content. 1 of 2 6/27/2004 7:59 am the prayers of the elementals from dogme et rituel de haute magie by eliphaz l vi translated by persons unknown the prayer of the gnomes or earth spirits. o invisible king, who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world, thou who causest the seven metals to flow in the veins of the rocks, king of the seven lights, rewarder of the subterranean workers, lead us into the desirable air and into the realm of splendour. we watch and we labour unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodestone which passes through the centre of the earth o lord, o lord, o lord! have

GOLDEN DAWN RITUALS C C1

l herein with the current published material available. the z.a.m. should create the symbol in its various colors on a black background. this symbol then should be studied and utilized for "skrying in the spirit vision" it should also be utilized in all important magical operations in which the hexagram must be employed. the hexagram is a potent magical symbol that represents the operation of the seven planets under the presidency of the sephiroth and the letters of the seven lettered notarikon or name: atyrara. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the macrocosm (see full page diagram of complete hexagram) ararita atyrara atyrara is a notarikon that forms the divine name of seven letters with the hebrew initials of the sentence: dja wtrwm

and is represented by the bow and shaft of luna. in the center of the lowest point of the hexagram is the letter a, the seventh letter in the name atyrara. around the outside of the flaming hexagram is written "one beginning of his unity, one beginning of his individuality, his permutation is one" this is expressed in english. in hebrew at the angles from which the divine issueth its rays are the seven letters of the name atyrara. the hexagram rituals in the supreme ritual of the hexagram, the hexagram is traced in accordance with the attributions of the sephiroth on the tree of life. the uppermost point or angle alludes to the supernals, but its point answereth to tud. the bottom angle answereth unto dwsy, and the remaining points of the hexagram or angles unto the remaining sephiroth of

. when you desire to attract the force of the zodiac in the supreme ritual, trace in the center of the hexagram the planet that rules the zodiacal force desired and the sign of the zodiac beneath the planetary sign. 2. if the desired force is not sufficient, trace also the invoking pentagram of the sign. 3. when invoking a planet, vibrate the divine name of the sephira which rules the planet, the seven lettered name atyrara, and also the particular letter of that name which corresponds to that specific planet. illustrations: a a l r r" a a? r r a i y! t t- a a 5 4. when invoking a planetary force, find the quarter of the heavens that the planet is situated at the time. 21 5. always consecrate and guard your place of working by using the b.r.h. 6. after performing the b.r.h, then perform th

GOLDEN DAWN RITUALS E

een arms) is as the divine light coming forth from rtk in its center. the letters painted on the angles refers to the analysis of the keyword. remember, it is through the analysis of the keyword that our sacred vault is opened. next we have the twelve signs of the zodiac on the twelve petals. they follow the standard order: uppermost h a w b z c j d f e y f 4 lowermost l g n h s i u j x k q l the seven double letters located in the middle row under the outer circle of the zodiac are allotted to the planets. they are listed in order of exaltation. these are as follows: 1. p 2. r 3. b 4. d 5. g 6. t 7. k please note that t and k are incorrect in regardie's, the golden dawn. the inner three petals allude to the three mother letters. these relate to the three elements of m (a, o (c, n (m. noti

GOLDEN DAWN RITUALS F

a circle. the rose cross lamen is one of the most powerful pieces of spiritual telesmata that the adept posseses. it is important to draw a circle around the lamen, to contain the energy to that particular location or talisman. step 15 holding the white portion of the lotus wand, trace a circle over the outer twelve petals of the rose while vibrating "ynda" step 16 trace a smaller circle over the seven middle petals of the rose while vibrating "atyrara" step 17 trace an even smaller circle over the innermost petals of the rose and vibrate the divine name "hwhy" step 18 from the top of the rose cross lamen to the bottom, draw a vertical line while vibrating "hyha" from the left of the rose cross lamen to the right, draw a horizontal line while vibrating"\yhla" 8 step 19 wrap the newly conse

GOLDEN DAWN RITUALS K

rd adept "the rose and cross of christ; the fadeless rose of creation; the immortal cross of light" chief adept "mighty adeptus major, what was the vault entitled by our more ancient fraters and sorors" 7 second adept "the tomb of osiris onnophris, the justified one" chief adept "associate adeptus minor, of what shape was the vault? third adept "it is that of an equilateral heptagon, or figure of seven sides" chief adept "mighty adeptus major, unto what do these seven sides allude" second adept "seven are the lower sephiroth, seven are the palaces, seven are the days of creation, seven in the height above, seven in the depth below" chief adept "associate adeptus minor, where is the vault symbolically situated" third "in the center of the earth, in the mountain of caverns, the mystic mounta

v cross, the lower four, answering to the four elements" 8 chief adept "associate adeptus minor, what is the emblem which i bear upon my breast" third adept "the complete symbol of the rose and cross" chief adept "mighty adeptus major, what is its meaning" second adept "it is the key of sigils and of rituals, and represents the force of the twenty-two letters in nature, as divided into a three, a seven, and a twelve; many and great are its mysteries" chief adept "associate adeptus minor, what is the wand which thou bearest" third adept "a simple wand having the colors of the twelve signs of the zodiac between the light and the darkness, and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief adept "mighty adeptus major, thy wand and its meaning" second

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

GOLDEN DAWN RITUALS SADD

d signs are attributed to h and are considered watery because they are the most shining and glittery in nature. the remaining four mutable signs are considered the most airy because they are the most subtle in nature. the four elements are most earthy, their operation being mainly terrestial in nature. note: the reason the l symbol is used in place of the b symbol is as follows "though one of the seven lords who wander, l is yet classed with those who abide because it is the heaviest of the seven and thus formeth a link between the wanderers and the abiders" this should explain why l is not included with the rest of the wanderers (planets) in the sephirotic cross. example (shaded areas are blue) b angle of water tablet aces& court cards attributions on tablet of union: here be the attribut

d be that of a moist and gentle, scarcely moving, breeze; with a soft vibrating light playing through it, like the most gentle sheet-lightening in summer" it will aid the reader considerably if, when meditating upon these examples, he draws the pyramid with the triangles so that he can refer to it at a moment's notice. the square "h" of "mph" in the great cross of the water tablet. triangle no. 1 seven of cups, h triangle no. 2 m triangle no. 3 c triangle no. 4 c here the action of c is extremely passive, h, representing especially still c, and c has her quiet action still more intensified. therefore, were it not for the action of m, the effect would be rather evil than good, representing deception, and well summed up in the 7 of cups "the lord of illusionary success" but the action of the

GOLDEN DAWN RITUALS U1

ial body and formeth the magical mirror or sphere of sensation. this magical mirror or sphere of sensation is an imitation or copy of the sphere of the universe. the space between the physical body and the boundaries of the sphere of sensation, is occupied by the ether of the astral world. that is to say, the container or recipient of the astral rays of the macrocosm. the nephesch is divided into seven palaces, combining the sephirotic influence in their most material forms. that is, the world of passions dominated by the ruach, or by the world which is beyond. or otherwise said its sephiroth are passionate, expressing a passionate dominion. thus, its three supernal sephiroth, rtk, hmkj and hnyb are united in a sense of feeling and comprehending impressions. its dsj is expressed by laxity

s rays through the confines of space in this sphere of sensation, is placed a faculty even as a light is placed within a lantern. this is, in a certain sense, placed in the appeture of the upper part of the ruach where it acts on the rays from hmkj and hnyb which govern the reason- tud. this faculty can be thrown downward into the 6 ruach, and thence, can radiate into the nephesch. it consists of seven manifestations answer to the hexagram, and it is like the soul of the microprosopus or the \yhla of the human tetragrammaton. therefore, in the head, which is the natural and chief seat, are formed the seven apertures of the head. this is the spiritual consciousness as distinct from the human consciousness. it is manifested in seven, as just stated, or in eight if tud be included. the father

the spiritual consciousness as distinct from the human consciousness. it is manifested in seven, as just stated, or in eight if tud be included. the father is the sun, hmkj. the mother is the moon, hnyb. the wind beareth it in its bosom, the ruach. its nurse is the earth, the nephesch. the power is manifested when it can be vibrated through the earth. the following is the true attributions of the seven appetures of the head: right ear- l; right eye- a; mouth- b; right nostril- f; left ear- k; left eye- 5; left nostril- c. these latter represent here the sonofirerous sense. the right and left eye, the luminous sense, as the sun and the moon are the illuminaries of the macrocosm. the right and left nostrils through which the breath passes, giving strength to the physical body are under f and

GOLDEN DAWN RITUALS U7

olive yet rich and glowing withal. and the synthesis of all these is a blackness which bordereth upon the typylq. thus are the colors of the sephiroth completed in their feminine or rainbow scale. moreover, though the \yyhj u operates through all the ten sephiroth, yet it is referred in a special manner to trapt. also, though the branches of the tree of knowledge of good and evil stretch into the seven lower sephiroth and downwards into the kingdom of shells, yet it is referred especially unto twklm. similarly with jxn and dwh, the right and left columns of the sephiroth are referred respectively thereto. in twklm, rah ynda is god, the lord and king, ruling over the kingdom and empire which is the visible universe. and twdwsy \lwu the world of foundations, the world of the elements, is the

GOLDEN DAWN RITUALS Z1

f light acting through the darkness, under the presidency of the superior officers. the lamen of the kerux is thus explained in the grade of theoricus "the tree of life and the three mother letters are the keys wherewith to unlock the caduceus of hermes. the upper point of the wand rests on rtk and the wings stretch out to hmkj and hnyb, thus, comprehending the three supernal sephiroth. the lower seven are embraced by the serpents whose heads fall on dsj and hrwbg. they are the twin serpents of egypt and the currents of astral light. furthermore, the wings and the top of the wand form the letter c, the symbol of o; the heads and upper halves of the serpents form a, the symbol of m; while their tails enclose m, the symbol of n. the fire of life above, the waters of creation below, and the m

all lights, fires and incense, as representing the purifying and purging of twklm by o and the light of the. these officers also purify the temple, the members and the candidate by n and by o, as it is written "i indeed baptize you with n, but one shall come after me who shall baptize ye with the holy ghost and with o" this completes the names and titles of the officers of a temple, and they are seven in number and may all be taken by a frater or soror. as they represent powers and not persons, the feminine form of the greek names is not usually used, for the powers are positive (male) or negative (female) according to the god form used. thus, hierophant, hiereus, and kerux are more natural offices for fraters, while hegemon, stolistes and dadouchos are more natural for sorors, but the of

suitable to the forces he represents. on the dais are places for the three chiefs, the past hierophant and the hierophant. the order in which they sit (as you face east) is: imperator--nephthys cancellarious--thoth hierophant--osiris past hierophant--aroueris praemonstrator--isis the names below are those of the god-forms they represent. the following are the descriptions of the god-forms of the seven officers of the neophyte grade. hierophant: osiris in the netherland. expounder of the mysteries in the hall of the dual manifestation of the goddess of truth. the hierophant is represented by two god-forms, the passive and active aspects of osiris. seated on the dais as hierophant, he is clothed in the god-form of osiris. he wears the tall white crown of the south flanked by feathers stripe

GOLDEN DAWN RITUALS Z2

ure will permit) should be clear. now invoke an elemental from the curcurbite consonant to the nature of the mixture, and judge by the nature of the color of its robes and their brilliancy whether the matter has attained to the right condition. if the flashes do not appear, and if the robes of the elemental be not brilliant and flashing, then let the curcurbite stand within the white triangle for seven days; having on the right hand of the apex of the triangle a flashing tablet of the a, and in the left ,one of the 4. let it not be moved or disturbed all those seven days, but not in the dark, save at night. then, let the operation as aforementioned be repeated over the curcurbite, and this process may be repeated altogether three times if the flashing light cometh not, for without this lat

light manifest itself in the curcurbite. r. holding the lotus wand by the white end, the alchemist now draws over the curcurbite the symbol of the flaming sword as if descending into the mixture. then, let him place the curcurbite to the east of the solemn invocation of the forces of f to act therein. the curcurbite is then to be placed between the pillars (or the drawn symbols of these same) for seven days, upon a flashing tablet of f. after this period, fit on the alembic head, and 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 philosop

he 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 of the alembic if close stopped will answer this purpose) t. now the residuum or dead head is to be taken out of the curcurbite, ground small and replaced. an invocation of the forces of k is then to be performed over that powder. it is th

ould be distinct flashes of light therein (or a philosophic egg may be used; but the receiver of the alembic if close stopped will answer this purpose) t. now the residuum or dead head is to be taken out of the curcurbite, ground small and replaced. an invocation of the forces of k is then to be performed over that powder. it is then to be kept in the dark standing upon a flashing tablet of k for seven days. at the end of this time, there should be a slight flashing about it, but if this come not yet, repeat this operation up to three times, when a faint flashing of light is certain to come. u. a flashing tablet of each of the four elements is now to be placed upon an altar as shown in the figure, and thereon are also to be placed the magical elemental weapons, as is also clearly indicated

poured from the receiver upon the residuum of the dead head in the curcurbite, and the mixture at first will appear cloudy. it is now to be exposed to the a for ten days consecutively (ten is trapt translating the influence of ktr. it is then again to be placed upon the white triangle upon the altar, upon a flashing tablet of c, with a solemn invocation of c to act therein. let it remain thus for seven days, at the end of which time see what forms, color and appearance the liquor hath taken, for there should now 21 arise a certain softer flash in the liquid, and an elemental may be evoked to test the condition. when this softer flash is manifest, place the curcurbite into the balneum mariae to digest with a very gentle heat for seven days. place it then in the balneum mariae to distill, be

GOLDEN DAWN RITUALS ZAM10

. in my heart is hwchy, the reconciler who is the symbol of the red 5 rose on the golden cross. my two thighs are as mighty pillars on the right and on the left supporting me; splendor and victory, for they cross with the currents reflected from the supernal light. i am established as an eternal rock of righteousness, for dwsy is the foundation of the righteous. the sphere of my nephesch, and the seven palaces of twklm are cleansed and consecrated, balanced and pure, in the might of thy name, ynda, to whom be twklm, hlwdg, hrwbg, the rose of sharon and the lily of the valley. amen" step 10 perform the advanced middle pillar and the circulation of the body. seal the energy by drawing a rose cross before you. step into it. step 11 assume the god form of hoorpokratist. say "hoorpokratist, tho

GOLDEN DAWN RITUALS ZAM13

stic number of our founder signify" third adept "the rose and cross of christ, the fadeless rose of creation, the immortal cross of light" chief adept "mighty adeptus exemptus, what was the vault called by our more ancient fraters and sorors" second adept "the tomb of osiris onnophris, the justified one" chief adept "associate adeptus minor, in what shape was the vault" third adept "a heptagon of seven sides" chief adept "mighty adeptus exemptus, to what do these seven sides allude" second adept "seven are the lower sephiroth, seven are the palaces, seven are the days of creation. seven in the height above, seven in the depth below" chief adept "mighty adeptus exemptus what is the meaning of this title 'abi- agnus" third adept "it is abi-agnus, lamb of the father. it is by metathesis, abig

GOLDEN DAWN RITUALS ZAM17

y 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, as soon as he co

he help of those that are worthy, but to the unworthy, god willing, it will be small profit. for like as our door was after so many years wonderfully discovered, also there shall be opened a door to europe (when the wall is removed, which doth already begin to appear, and with great desire is expected of many. in the morning following we opened the door, and there appeared to our sight a vault of seven sides and seven corners, every side five foot broad and the height of eight feet. although the sun never shined in this vault, it was nevertheless enlightened with another sun, which had learned this from the sun, and was situated in the upper part in the center of the ceiling. in the midst, instead of a tombstone, was a round altar, covered with a plate of brass, and thereon this engraven:

. so we kneeled down altogether, and gave thanks to the sole wise, sole mighty, and sole eternal god, who hath taught us more than all men's wits could have found out, praised be his holy name. this vault we parted into three parts, the upper part or ceiling, the wall or side, the ground or floor. of the upper 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

GOLDEN DAWN RITUALS ZAM19

m/her so that he/she may enter into the center of his/her being and there receive the vision of the clear light, and thus, accomplish his/her true will. step 24 pause for some while for meditation, then close by usual formue the confession of the rosicrucian fraternity 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 here, gentle reader, you shall find incorporated in our confession thirty-seven reasons of our purpose and intention, the which according to thy pleasure thou mayest seek out and compare together, considering within thyself if they be sufficient to allure thee. verily, it requires no small pains to induce any one to believe what doth not yet appear, but when it shall be revealed in the full blaze of day, i suppose we should be ashamed of such questionings. and as we do

GOLDEN DAWN RITUALS ZAM20

rd the great work" step 27 pass forward to between the pillars. with arms in the form of a cross, attract the genius from above, and say "o mighty being, the locks of whose head are formed from the divine white brilliance of the eternal crown, who are clothed with the garment of purity, and girt with the golden girdle of the sun of beauty, in whose right hand are grasped with an absolute rule the seven mighty archangels who govern the seven states of mortal man, grant unto me the power, i beseech thee, to rise above the planetary darkness wherein i must live, here on earth, until my regeneration is accomplished. out of the darkness may the light arise for me. o thou, from whose mouth cometh the sword of flame, rend, i beseech thee, with that sword the evils of darkness which hide from my s

GOLDEN DAWN RITUALS ZAM4

nted on black poster board in white letters or the poster board may be in the four elemental colors. this will require much more work, but will give you more elemental control, whereas the white letters on black will elevate you spiritually and be of great service to the zelator adeptus minor in the overall achievement of the great work. step 4 pronounce the name slowly, vibrating it a minimum of seven times, though more would be better. make the letters flash and glow. step 5 invoke the telesmatic image of rah ynda in your sphere of sensation. make certain the image fills your entire universe (see lesson on telesmatic images) step 6 continue by the formula of the middle pillar vibration method, then absorb the image into yourself, seeing only the flashing letters. step 7 now breath deep

GOLDEN DAWN RITUALS ZAM8

r grades for those of you who would wish to pursue this hexagram and its workings. in regards to the traditional hexagram, which is often times called the star of david or jewish star. it represents the force of the planets acting through the various signs of the zodiac. this is very powerful and effective in sealing the astral image of nature under the presidency of the sephiroth, as well as the seven palaces. the hexagram is especially attributed to a. this symbol is one of great power and of great strength. in it are both the combination of the pentagram and the cross, thus, forming a very potent and positive triad which are in harmony with each other. the heptangle refers to the seventh sephira of jxn. as we disperse the power of the seven planets through the week and the year, we have

o a. this symbol is one of great power and of great strength. in it are both the combination of the pentagram and the cross, thus, forming a very potent and positive triad which are in harmony with each other. the heptangle refers to the seventh sephira of jxn. as we disperse the power of the seven planets through the week and the year, we have the creation of the heptagon. it also alludes to the seven colors of the rainbow. the heptagram is the star of f and is applicable to her nature. the lineal figure of the seven planets is the heptagram, which is representative of f gates or entrances. it is also a fitting symbol of the isis of nature, as well as the seven lower sephiroth of the bride. this is a powerful symbol when f or jxn energy needs to be employed. it is extremely effective in t

mbol representing the binding together of concentrated positive and negative forces of nature and of the elements, under the name of yahdnhy we must always remember that ynda is the key of hwhy. 11 the enneangle is referred to the ninth sephira of dwsy. it is representative of the power of the ennead and the enneagon. it also shows the operating power of nature by the dispersal of the rays of the seven planets, and of the head and tail of the dragon of the moon, otherwise known as cauda and caput draconis. when we reflect on the enneagram from every third point, we find that we arrive at the triple ternary operating both in the seven planets with the cauda and caput draconis of 5 and also with the alchemical principles counterchanged and interwoven. it is not akin much to the nature of 5 a

GOLDEN CHAIN AND THE LONELY ROAD

from its possessor. if the devil succeeds, the rite has failed. if you can keep the bone no matter what reward is offered, you are then an initiate of the toadsman rite. as can be seen, this is not a simple procedure and will inevitably place its operant in a position requiring independence and courage. using the same principle is a solitary mystery-rite of the crooked path called 'the wreath of seven laughing skulls. this requires the practitioner to deliberately seek out lonely and frightening places, and there to call forth the 'demons' which produce the sensations of terror and danger. these demons are then ritually confronted, the task of the practice being to transform the apparent 'poisons' or mis-aligned sentiences into 'nectars' or benefic states of potent magical gnosis: to real

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

co. we reached it late one afternoon under a sky almost occluded by heavy clouds of tarnished silver. a cold grey breeze was blowing across the high-altitude tundra as i clambered up stairways, through lintelled stone gates built for giants, and walked along the mammoth rows of zig-zag walls. i craned my neck and looked up at a big granite boulder that my route now passed under. twelve feet high, seven feet across, and weighing considerably more than 100 tons, it was a work of man, not nature. it had been cut and shaped into a symphonic harmony of angles, manipulated with apparent ease (as though it were made of wax or putty) and stood on its end in a wall of other huge and problematic polygonal blocks, some of them positioned above it, some below it, some to each side, and all in perfectl

r blocks of varying sizes laid closely against one another without mortar in the joints and interspersed with taller, rough-hewn stelae. a set of steps was let into the southern wall and it was down these i had come when i had entered the structure. i walked several times around the figure of viracocha, resting my fingers on the sun-warmed stone pillar, trying to guess its purpose. it was perhaps seven feet tall and it faced south, with its back to the old shoreline of lake titicaca (originally less than six hundred feet away).4 ranged out behind this central obelisk, furthermore, there were two others, of smaller stature, possibly intended to represent viracocha s legendary companions. all three figures, being severely, functionally vertical, cast clean-edged shadows as i gazed at them, f

years. those who lived then ate water maize called atzitzintli. in this age lived the giants. the first sun was destroyed by water in the sign matlactli atl (ten water. it was called apachiohualiztli (flood, deluge, the art of sorcery of the permanent rain. men were turned into fish. some say that only one couple escaped, protected by an old tree living near the water. others say that there were seven couples who hid in a cave until the flood was over and the waters had gone down. they repopulated the earth and were worshipped as gods in their nations. second sun, ehecoatl: duration 4010 years. those who lived then ate wild fruit known as acotzintli. this sun was destroyed by ehecoatl (wind serpent) and men were turned into monkeys. one man and one woman, standing on a rock, were saved fr

artially excavated in the 1920s from beneath a mantle of lava. geologists were called to the site to help date the lava, and carried out a detailed examination. to everyone s surprise, they concluded that the volcanic eruption which had completely buried three sides of this pyramid (and had then gone on to cover about sixty square miles of the surrounding territory) must have taken place at least seven thousand years ago.20 this geological evidence seems to have been ignored by historians and archaeologists, who do not believe that any civilization capable of building a pyramid could have existed in mexico at such an early date. it is worth noting, however, that byron cummings, the american archaeologist who originally excavated the site for the national geographical society, was convinced

n the centre of the enclosed area, about four feet higher than the illusory curb and leaning steeply forward. it was covered with carvings. these extended down, out of sight, beneath the layers of soil that filled the ancient stockade to a height of about nine feet. stirling and his team worked for two days to free the great rock. when exposed it proved to be an imposing stele fourteen feet high, seven feet wide and almost three feet thick. the carvings showed an encounter between two tall men, both dressed in elaborate robes and wearing elegant shoes with turned-up toes. either erosion or deliberate mutilation (quite commonly practised on olmec monuments) had resulted in the complete defacement of one of the figures. the other was intact. it so obviously depicted a caucasian male with a h

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

tact witnesses, but speedily developed a vast following of his own for his channeled communications. other communications were by radio. a mysterious and elusive figure, his best-known works include the saucers speak and other tongues, other flesh, but he was sometimes rumored dead long before his (presumed) actual demise in january 1986. ric williamson organized the mysterious brotherhood of the seven rays, which he presided over as brother philip in a remote retreat high in the andes mountains of south america. he was certainly an initiate, much given to ciphers and intrigue. one can only guess at his complex motives. 18 allen h. greenfield the grid page from liber al vel legis. 19 3 secret cipher of the ufonauts discovered a s those who have studied the prehistory of ufology will tell y

on melton has gone so far as to describe the contactees as an emerging religious movement with an impetus and a life of their own. as with the theosophical masters and the secret chiefs of magick, there is a political as well as spiritual undertone in contactee lore. of particular note is the work of george hunt ric williamson (a/k/a brother philip, d. january 1986, head of the brotherhood of the seven rays with an abbey near lake titicaca in south america. williamson was a serious student of the new bible oahspe, and, perhaps, from india to the planet mars (which influenced occultism in that period. williamson acted as a bridge from 19th century occult mediumship to modern trance channeling. veteran ufologist james w. moseley tells us that williamson would go into mediumlike trances and r

ols. 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 the later contactees and trance

the full story of the vril society, the thule group, the ahnenerbe, the schwartze orden (the black order) and other manifestations of the black lodge in the pre-nazi secret cipher of the ufonauts 61 and nazi era has yet to be told, though pauwels and bergier take an informal stab at it in the morning of the magicians. rudolph hess, the last known member of the thule group, told jack fishman (the seven men of spandau) that thule leader and occult initiate general karl haushofer (1869-1946) was the magician, the secret master. of nazi germany. hess believed in the cause to the end of his life. the last prisoner at spandau, hess died at the significant age of 93, proclaiming his loyalty to the thule ideal to the very end. the period, in the middle 1930s, in which these groups attained their

mes movie. it was the final pairing of basil rathbone and nigel bruce, dressed to kill and it features a cipher of sorts. this time, the cipher consists of the mistakes intentionally placed in the spikes in the music boxes created by a prison inmate. the mistakes are then compared to the notes on the piano keyboard. there is a method of deriving alphabetical letters (above and beyond the standard seven notes in a scale) and hey presto! a message appears, and they know where to look for the lost five pound note plates stolen from the bank of england. are these valid things, these days? of course they are, with such technologies as steganography being employed by terrorist cells and by intelligence agencies. can encrypted information be transmitted visually that conveys a story? of course it

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

wever, his primary approach was through the process known as "skrying" kelly would sit before a crystal, or "shew-stone" and describe whatever spirits or visions he saw. dee scrupulously recorded all that kelly told him. often angels from the watchtowers or aethyrs would assist them in their work. for example, one of their "guides" was a young elfin girl named madimi who appeared over a period of seven years. 2 little came of dee's psychic investigations until late in the nineteenth century when a group of occultists and magicians took up the magick. the hermetic order of the golden dawn used words and phrases from dee's enochian magick in their magical rituals and writings. however, t was not until a magician rose to the grade of adeptus minor that he was given the keys to this magical sy

e pyramid invokes the masculine current and simulates a journey to the 18th aethyr zen. the dragon ritual is designed for the advanced magician who desires to assume the responsibilities of the magical dragon. the ritual of vrelp stimulates a journey to the 14th aethyr vta and the city of the pyramids. the ritual of the abyss simulates a journey to the great outer abyss. the imagery used in these seven rituals is designed to simulate as closely as possible actual journeys to these aethyrs. the other six rituals include magical operations for invisibility, evocations, precipitations, power, health and longevity, and the mastery of death. these rituals are specifically designed for the advanced magician. as an additional word on the rituals contained in this manual, the following quote shoul

is usually divided into a lower half, symbolized by the element air, anda higher half symbol ized by the element fi re. the highest plane conceivable to human consciousness is the spiritual plane symbolized by the element spirit (the enochian system uses spirit as a fifth element. aboye this is the divine piane which is inconceivable to the human mirad and no descriptions are possible. there are seven cosmic planes in all. little can be raid of the highest two. the lower five cosmic planes are inhabited by man, although most people will acknowledge only the lowest of these, the physical. figure 1 shows the cosmic planes that surraund our world. actually, they are meant to be concentric, interpenetrating spheres, not separate levels like the skins of an onion. the astral plane is not up in

ch is specifically designed for use with the hebrew alphabet. figure 6 contains the enochian equivalent. there are three rows containing a total of 21 regions and 26 letters. the symbolism of the rose is as follows: 1. the inner three regions surrounding the central circle symbolize the active cosmic elements of water, air and fire which surround, and operate upan, the earth. 2. the second row of seven letters represents the seven sacred planets. 3. the third and outermost row of eleven regions represents the pentagram and hexagram united (5+6=11. 4. each region of letters represents a petal of the rose. using aik bkr (reference aik bkr and the aethyrs later in this manual) the petals/regions add to 3 (3+7+11 21=2+1=3, the number of rows in the rose. the rose is used to determine the sigil

ming pentagrams in the air alter tracing them with your wand. at the end of step 10 you should be able to feel the four kings and yourself together as a living pentagram. 101 hexagrams of the elements the hexagram, symbol of the macrocosm and microcosm interlaced, and hence of the end of the great work. aleister crowley, gematria the hexagram is a powerful symbol representing the operation of the seven planets under the presidency of the sephiroth. usuaily, it is traced with the single point uppermost. it is not an evil symbol with the two points upward, and this is a point of dif ference from the pentagram. the golden dawn's the ritual of the hexagram when invoking, evoking, or banishing deities of the watchtowers you should always include tracing the proper hexagram. in addition to the h

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

changels of the elements as well as the divine names of the sephiroth that are the root of each element. thus the magic circle contains all the divine names in balanced disposition attributed to the sephiroth, zodiac, planets, and elements. the magic circle may be on the floor with chalk, if necessary, but it is far more versatile and effective to construct it of round piece of white fabric about seven feet in diameter. the names corresponding to the forces should be painted on the fabric in the appropriate colors, as shown in the following table. force name color a hwhy red b whhy redorange c hhwy orange d yhwh yelloworange e hywh yellow f wyhh yellowgreen g hyhw green h yhhw blue-green i hhyw blue j whyh blue-violet k hwyh violet l ywhh red-violet l yhiloa e hwhy blue-violet k la l viole

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

w his fleetest, and suttungr as a second eagle gave chase. the aesir saw osinn come flying, and in the courtyard of asgar^ they set out vats, into which o^inn, hard pressed by suttung, spat out the mead, and thus it turned into spittle again, as it had been at first^ the mead is given by osinn to the ases, and to men' hein, as. ban, engl, hone, swed. hen, sskr. s'ana. 2 like dr. faust fooling the seven topers into cutting each other's noses off. 3 here o^inn plays the part of strong hans (kinderm. 90, or of siegfried with the smith* mentioned also in smm. 23; evidently from' rata' permeare, terebrare, goth, vraton, so that it would be vrata in gothic. 5 it is added 'en honum var l^a sva nier korait at suttungr mundi na honum, at hann sendi aptr (behind) suman miodinn, ok var f>ess ecki git

poet cfedmon, beda's hist, eccl. 4, 24 (fran aventiure p. 28-9. all these poets, on awaking in the morning, succeed in a task untried before (see suppl. not only does the poetic faculty itself proceed from the gods; they invent the very instruments by which song is accompanied. apollo, who in homer plays the phorminx, is said by calliinstruments invented. 907 inaclius to have strung the lyre with seven chords; yet the invention of the lyre is ascribed to hermes^ who gave it to apollo. this is important for its, as in wuotan there is much of hermes and of apollo, with a preponderance of the former. ingenuity is characteristic of mercury, and i can scarcely doubt that in our antiquity, as wuotan was the inventor of writing and rhythm, so he was of some instrument to accompany singing. a conf

d tore dee) furrows in the ground (they have often been filled up, but the rain always washes them open, the red waves rolled (wulchen) together, and poured down all the way to bessa. charles won the victory: in the evening the rock opened, took him and his exhausted soldiery in, and closed us walls. here in the odenberg the king rests from his valiant deeds; but he has promised to come out every seven (or every 100) years, and when that time is past, you hear a rattling of arms in the air, neighing of horses and tramp of hoofs; the procession passes by the glisborn, where the steeds are watered, then goes on its way till, having finished its round, it returns at last into the mountain again. once people were going past the odenberg, and heard the roll of drums, but^ at broterode they shew

witzerland he is a durst (p. 940. the^ grou' i would explain, not by the green colour of his hunting dress, but by the on. gron (barba, gronjette= on. graniotunn, bearded giant; and grani (barbatus) is a name of osinn (p. 858. gronjette, like wolmar, makes the peasants hold his dogs; he also hunts the vierwoman (conf. wood-wife. one man saw him return with the dead merwoman laid across his horse' seven years have i chased her, now in falster i have slain her' he made the man a present of the band with which he had held the hounds, and the longer he kept it, the richer he grew (thiele 1, 95-97. in fiinen the hunter is paluejdger, i.e. the on. pdlnatokl (fornm. sog. 11, 49 99. thiele 1, 110: a far-famed hero (p. 381. in some pai-ts of denmark, instead of naming wohnar, they say' den fiy vend

her bosom, and the world of souls is an underground world; elves and dwarfs are imagined living inside mountains, not so much in the depths of the earth as in hills and rocks that rise above the level ground; but popular forms of cursing choose all manner of phrases to express the very lowest abyss^ the swed. hergtagen (taken into mountain) means sunken, hergtagning^ see the famous legends of the seven sleepers (greg. tiir. mirac. 1, 95. paul diac. 1, 3, and of endijmion, who lies in eternal sleep on mt. latmos. conf. pliny 7, 52: puerum aestu et itinere fessum in specu septem et quinqnaginta dormisse annis, rerum faciem mutationemque mirantem, velut postero experrectum die; hinc pari numero dierum senio ingruente, ut tamen in septimum et quinquagesimum atque centesimum vitae duraret annum

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

he met a man of strange appearance, who asked him why he was so pensive. olaf declared to him his purpose, and the giant (troll) offered to complete the building by his single self within a certain time; for wages he demanded the sun and moon, or st. olaf himself. to this the king agreed, but projected such a plan for the church, as he thought impossible of execution: it was to be so large, that seven priests could preach in it at once without disturbing each other; pillar and ornament, within and without, must be wrought of hard flint, and so on. erelong such a structure stood completed, all but the roof and spire. perplexed anew at the stipulated terms, olaf wandered over hill and dale; suddenly inside a mountain he heard a child cry, and a giant-woman (jiitteqvinna) hush it with these

then it began to rain, until the waters rose fifteen cubits above the highest mountains, and all that had flesh and breath perished, but the ark floated on the flood. then jehovah stayed the rain, the waters returned from off the earth, and the ark rested on the mountains of ararat. but noah let out first a raven, then a dove, which found no rest for her foot and returned into the ark; and after seven days he again sent forth a dove, which came back with an olive leaf in her mouth; and after yet other seven days he sent forth a dove, which returned not any more.2 then noah came out on the dry earth, and offered a clean burntoffering, and 1 ulph. renders kara/cxuoy^s by midjasveipdins, sveipan meaning no doubt the same as k\veu&gt, to flush, rinse, conf. as. swapan verrere. diluvium is

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

vable and immovable. and as he had spoken, so it was done. in the bhagavatam, satydvratas (supra, p. 249) takes the place of manus, vishnus that of brahma, and the facts are embellished with philosophy. the indian myth then, like the teutonic, makes the deluge precede the real creation, whereas in the mosaic account adam lives long before noah, and the flood is not followed by a new creation. the seven rishis in the ship, as bopp remarks, are of divine rather than human nature, sons of brahma, and of an older birth than the inferior gods created by manus or their enemies the asuris (elsewhere daityas and danavas= titans, giants. but it is a great point gained for us, that manus (after whom manushyas, homo, is named) comes in as a creator; so that in our german mannus (whence manna and mann

abilem. illic mansio fertur esse daemonum ad inodurn palatii dilatata et janua clausa; facies tamen ipsius mansionis sicut ipsorum daemonum vulgaribus est incognita ac invisibilis. in lacum si quis aliquam lapideam aut aliam solidam projecerit materiam, statim tanquam offvnsis daemonibus tempestas erumpit^ then comes the story of a girl who is carried off by the watersprites, and kept in the lake seven years. lakes cannot endure to have their depth gauged. on the mummelsee, when the sounders had let down all the cord out of nine nets with a plummet without finding a bottom, suddenly the raft they were on began to sink, and they had to seek safety in a rapid flight to land (simplic. 5, 10. a man went in a boat to the middle of the titisee, and payed out no end of line after the plummet, whe

GRIMOIRE OF TURIEL

er admitted that he had made use of the formula contained therein. for his experiments in the art he, a former priest, had been defrocked. this he said was the reason why the two priests in the cathedral had not acknowledged his smile. marius malchus. westminster, 1954. the secret grimoire of turiel observations and method of invoking related with great pains and diligent research. retire thyself seven days free from all company and fast and pray from sunset to sunrise. rise every morning at seven of the clock, and the three days previous to the work fast upon bread and water and humble thyself before almighty god. watch and pray all night before the work. and on the day before draw the lines of the circle in a fair place. and let the diameter of the circle be 9 feet. wash thyself the same

eus exercillum, adonay, deus mirabilis, jao, verax, ampheneton, saday, dominator, on, fortissimus deus, invest with thy blessed help this work begun of thee, that it may be consummated by thy mighty power. amen. amoruli, tametia, latisten, rabur, tanetia, latisten, escha, aloelin, alpha et omega, leytse, oraston, adonay. amen. names and offices of the spirits. messengers. and intelligences of the seven planets spirits of the sun. gabriel. vianathraba. corat. messengers of the sun. burchat. suceratos. capabile. intelligences of the sun. haludiel machasiel. chassiel. spirits of the moon. gabriel. gabraei. madios. the secret grimoire messengers of the moon. anael. pabael. ustael. intefligences of the moori. uriel. naromiel. abuori. spirits of saturn. samael. bachiel. astel. messengers of satu

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

anding and mastering of life's duties and obligations; also the complete instruction in the fundamentals of those arts and sciences which will make each student, each member, strong in intellect, masterful in his daily occupation, perfect in his understanding, broad in his comprehension, and magnetic in his influence over the lesser minds of the world. our members will see, therefore, that of the seven points of benefits outlined above, only one, the seventh, pertains to the course of instruction, and that, therefore, to look upon membership in amorc as being simply studentship in a school, is to ignore many of the more important benefits. it is a fact that the average member, or fully seventy-five out of every hundred, has need every month for many of the other six points of benefit, and

o nearly all ancient races, antedating the christian era. the rosy cross of the rosicrucians is always a gold cross with the distinctive looped ends as shown in the illustration. there is always one red rose in the center of the cross, and sometimes for purely decorative purposes a green stem may be attached to the rose; but there is never more than one rose, and a symbol composed of a cross with seven, or three, or four roses in the form of a wreath around the cross or over the cross, is not a true rosicrucian symbol, but a personal adaptation, counterfeit, or an imitation. the most ancient of all pictures of the rosicrucian symbol, and all references to it in the most ancient manuscripts, describe it as a gold cross with a "ruby red rose" the symbol described herein as the true rosy cros

e" the letters upon the smaller rays represent invocative names of latin, egyptian, and greek origin. the petals of the large rose on the cross are twenty-two in number, and stand for the twenty-two letters of the hebrew kabalistic alphabet. the outer circle of twelve petals represents the twelve single letters of this alphabet, and in particular the twelve signs of the zodiac. the next circle of seven petals symbolizes the seven double letters.in particular the seven astrological planets. the innermost circle of three petals represents the three mother-letters.air, fire, and water. at the center of the large rose is the microcosmic rose cross, an unfolded cube with a five-petaled rose at its center. four barbs emerge from behind this cross, pointing into the four directions in space. the

g as a "loop" and connecting the two ganglia as shown on the diagram. from this "loop" there are three sympathetic nerves leading to plexus no. 14, and spinal nerves 15a and 15b. from the 6th and from the 7th rami we see sympathetic nerves extending independent of the ganglia to spinal nerve no. 16, and spinal nerve no. 20. the connections through the various parts of the body indicated by charts seven and eight form the most complete outline of this subject ever presented to any student. these charts and the references to them in the sixth degree constitute the work of many years of scientific research by the greatest authorities of europe and america. the rosicrucians were the first to have a complete outline of this system and to know exactly what part of the human body was connected wi

lustration no. 2 we see how the law of the triangle shows itself in connection with a demonstration of vibrations. by placing a piece of glass on a pedestal and sprinkling sand on the glass, one can manifest the vibrations by drawing a violin bow on the edge of the glass and cause the vibrations to flow across the surface of the glass and thereby arrange the sand in various forms, as shown in the seven black squares of illustration no. 2. in the lessons of our higher degrees, where the metaphysical principles are taught, we learn that thought vibrations can be directed into designs and "forms" just as with the sand and the physical vibrations on the glass. the rest of the chart shows how nature adheres to the law of the triangle in the formation of snow crystals, ice crystals, mineral crys

HAMIL THE ROSICRUCIAN SEER

sm, the science of life and death, immortality, cabala, alchemy, necromancy, astrology and magic in all its branches. not content with claiming cagliostro as his source, irwin in a letter of 1874 to benjamin cox of weston-super-mare, hisfidusachatesinmatters masonic and occult, stated that he had in fact met with the fratres lucis in paris and that fifteen years earlier there had been only twenty-seven members in the whole world; he added that 'all members were bound to keep [their] immediate chiefs postedofall [their] movements. surprisingly, or perhaps not so, this links in with the crowned angel's comments to hockley when questioned about freemasonry; presumablythesociety in france, referred to therein, was the fratres lucis. how often,ifever, the fratreslucismet is not known.ithasallth

had to move so often has not been discovered.aninsomniac,heconstantly suffered from headaches and eyestrain, probably a result.ofmany years studying and meticulously copying and deciphering old manuscripts.theimplication from the letters is that he was rarely at home, constantly attending meetings and seances. his last few years were dogged by increasing ill-health and he died at the ageofseventy-seven on 10 november 1885.thecause of death, registered by a cousin who was present, was stated to be 'natural decay and exhaustion. as befits an accountant, his will was short and precise. he left a little over three and a half thousand pounds, household goods, his books, manuscripts, mirrors and crystals. he ordered his library to be sold and the proceeds, together with the remainderofhis estate

, and there i sawdr(mr) cock, and his advice was the same asdrroberts's.theni came home, and tried all the remedies that could be thought of: but nothing did me any good, when mr moreton offered to mesmerise me, and in two months i found great benefit, and he continued for two years 'before mr moreton mesmerised me i could not put my foot to the ground, now i can stand all day at my work, or walk seven or eight miles, without feeling tired. i am sure i am very thankful to mr moreton for what he has done for me, and i believe he has saved my leg 'sir, i feel it my duty to let the public know what benefit i have received from mr moreton's mesmerising, although i was much ridiculed at first; but, i thank god, mr moreton continued, and now the people can see that his labour was not in vain 'yo

rection from the boy's mind, must beinaccordance with the angle from the person in correspondence) and then resuming his old station by the brazier, sung out for several minutes on end "what do you see? allahbismillah255what do you see" all the while the smoke curled up faster and faster; presently the lad said "bismillah, i see ahorse-ahorseman-isee twohorsemen-iseethree-iseefour255five-six-isee seven horsemen, and the seventh is a sultan""hashe a flag" cried the magician."hehas three" answered the boy''tiswell" says the other "now halt" and with that he laid the stick right across the fire, and standing up, addressed the travellers in these words "name your name; be it of those that are upon the earth, or of those that are beneath it; be it frank, moor, turk, or indian, prince or beggar

t mentioned, all others would be excluded. where it is founded to teach piety and benevolence,itis unnecessary that any particular doctrine should be argued upon. children brought up under his method could not fail to have religious feelings.3.-mrowen illustrated his axiom that 'man's character is formedjor and notbyhim' at his lecture on the rst january, by observing that it was possible to take seven children of the same parentage, and to bring them up in different places, in different languages, nationalities, and creeds, and to make them most religiously hate each other; and that it was equally possible to take seven children of different parents and nationalities, and to bring them up in one language, one creed, and one brotherly love to each other.c.a.-man'scharacter is formed for hi

HANDBOOK OF EGYPTIAN MYTHOLOGY

sented akhenaten s reign as a time of chaos in which the gods had abandoned egypt. horemheb was succeeded by his vizier rameses (ramses, ramesses, the founder of the nineteenth dynasty. rameses son, seti (sety) i (c. 1294 1279 bce, was a vigorous king who reestablished egyptian authority over parts of syria, but the art of his reign has a serene beauty. seti s son rameses ii ruled egypt for sixty-seven 20 handbook of egyptian mythology figure 5. view of the desert hills at western thebes showing the pyramid-shaped mountain peak that overlooks the valley of the kings (courtesy of richard pinch) years and became a legend in the ancient world for his grandiose achievements. his battles against the hittite empire were celebrated in narratives, poetry, and pictures on the walls of the numerous

and decorated the theban royal tombs. this exceptionally well preserved desert site was also the place where most new kingdom literature was found.61 mythology in literature only about ten late egyptian narratives survive from the new kingdom. the authors of these stories obviously assumed that their readers would have a detailed knowledge of egyptian myth. a story about a prince who is doomed by seven goddesses to be killed by a snake, a crocodile, or a dog has been called the world s oldest fairy tale. the ending of the story is missing, but the prince was probably saved by the spirited princess whose hand he wins in a jumping competition. the story known as truth and lies has been interpreted as an allegorical version of the osiris myth, with the deities transformed into a dysfunctional

ries bce. manetho was one of the educated elite who could understand the hieroglyphic script and earlier forms of the egyptian language, but he also learned greek. his ambition was to explain and justify egyptian culture to outsiders, particularly the greeks. he is famous for writing a history of egypt that only survives in excerpts in later classical writers.90 manetho was credited with at least seven other works, including books on egyptian festivals, rituals, and ancient religion. sadly, no manuscripts of these books have yet been found. in general, less literature has survived from the first millennium bce than from the middle and new kingdoms. one virtually complete late period story written in hieratic is antiestablishment in tone and features a cowardly and lustful king and greedy a

a counterreaction to akhenaten s efforts to abolish the realm of osiris. for summaries of all the underworld books, see hornung, the ancient egyptian books of the afterlife. introduction 51 55. the egyptians seem to have been the first people to divide the day into twenty-four hours: twelve for the day and twelve for the night. 56. the tomb of rameses vi (c. 1143 1136 bce) includes all or part of seven underworld books. this alone suggests that they were not to be taken as factual descriptions of the afterlife. underworld books were true in the sense that they were thought to be effective in bringing about a desired state. 57. in a forthcoming book, crowns in egyptian funerary literature symbols of royalty, rebirth, and destruction, katja goebs suggests that the myth of the destruction of

ipal events of egyptian myth in the order in which they should logically occur. it is important to bear in mind that although everything in this section is drawn from original sources, no ancient egyptian text that we know of attempts this kind of synthesis. i then look at how the same events recur in different patterns in cyclical time. linear time the mythical story of egypt can be divided into seven stages: chaos (precreation, the emergence of the creator, the creation of the world and its inhabitants, the reign of the sun god, the period of direct rule by other deities, the period of rule by semidivine kings (history, and the return to chaos. chaos summary: before creation there was a state of chaos that contained the potential for all life. this inchoate state was imagined as a dark w

HEAVEN HELL

e book am-tuat p. 148 p. xviii xi. sixth, seventh, and eighth divisions of the tuat. from the book of gates p. 158 xii. tenth and eleventh divisions of the tuat. from the book am-tuat p. 172 xiii. ninth, tenth, and eleventh divisions of the tuat. from the book of gates p. 182 xiv. the eastern vestibule of the tuat p. 192 list of illustrations. page scene from the papyrus of nekht frontispiece the seven arits and their warders p. 29 the ten gates and their warders p. 32 -35 the fourteen aats p. 38 -41 sekhet-hetep. from the papyrus of nebseni p. 43 sekhet-hetep. from the papyrus of ani p. 45 sekhet-hetep. from the papyrus of kua-tep p. 53 sekhet-hetep. from the coffin of sen p. 55 sekhet-hetep. from the papyrus of anhai p. 59 sekhet-hetep. from the papyrus of ptolema c period p. 61 nekht sp

to which reference has already been made, and the "book of the two ways" the coffins of al-barsha p. 14 contain a number of texts of various lengths, many of which have titles, and resemble in form the chapters of 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 c

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 receives and announces his name. all these beings save two have the head of an animal, or bird, on a human body, a fact which indicates the great antiquity of the ideas that underlie this vignette

tekeeper, by a watcher, who reports the arrival of every comer, and by a herald, who receives and announces his name. all these beings save two have the head of an animal, or bird, on a human body, a fact which indicates the great antiquity of the ideas that underlie this vignette. their names are- arit i. gatekeeper. sekhet-hra-asht-aru. watcher. semetu. herald. hu-kheru. p. 29 click to view the seven arits, each with its gatekeeper, its watcher, and its hera.ld p. 31 arit ii. gatekeeper. tun-hat. watcher. seqet-hra. herald. sabes. arit iii. gatekeeper. am-huat-ent-pehui-fi. watcher. res-hra. herald. uaau. arit iv. gatekeeper. khesef-hra-asht-kheru. watcher. res-ab. herald. neteka-hra-khesef-atu. arit v. gatekeeper. ankh-em-fentu. watcher. ashebu. herald. teb-her-kehaat. arit vi. gatekeep

-useru-anu-en-tehuti-tchesef. xx. gate. amt-khen-tepeh-neb-s-hebs-ren-s-ament-qemamu-s-thetet-hati-en-am-s. xxi. gate. tem-sia-er-metuu-ari-hemen-hai-nebau-s. from the above lists, and from copies of them which are found in the papyrus of ani, and other p. 37 finely illustrated books of the dead, it is quite clear that, according to one view, sekhet-aaru, the land of the blessed, was divided into seven sections, each of which was entered through a gate having three attendants, and that, according to other traditions, it had sections varying in number from ten to twenty-one, for each of the gates mentioned above must have been intended to protect a division. it will be noted that the names of the ten gates are in reality long sentences, which make sense and can be translated, but there is l

HELENA BLAVATSKY NIGHTMARE TALES

s earth favoured by the goddess, lakshmi-padma (whitelotus; she often plunged into the fresh waters that she might visit her eldest sister, varuni, the consort of thegod varuna* lakshmi-padma heard the proposal of devarata, witnessed the despair of the father, andadmired the filial devotion of sunahsepha. filled with pity, the mother of love and compassion sent for therishi visvamitra, one of the seven primordial manus and a son of brahma, and succeeded in interesting himin the lot of her protege. the great rishi promised her his aid. appearing to sunahsepha, but unseen by allothers, he taught him two sacred verses (mantras) of the rig-veda, making him promise to recite these onthe pyre. now, he who utters these two mantras (invocations) forces the whole assembly of the gods, withindra at

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

r. nevertheless, though the reader may prefer to regard the whole story as one made up for the occasion,a dream, perhaps, still its incidents will, i hope, prove none the less interesting. i- the stranger's storymy birth-place is a small mountain hamlet, a cluster of swiss cottages, hidden deep in a sunny nook,between two tumble-down glaciers and a peak covered with eternal snows. thither, thirty-seven years ago, ireturned- crippled mentally and physically- to die, if death would only have me. the pure, invigoratingair of my birth-place decided otherwise. i am still alive; perhaps for the purpose of giving evidence to facts ihave kept profoundly secret from all- a tale of horror i would rather hide than reveal. the reason for thisunwillingness on my part is due to my early education, and t

ofyou. will you do so, friend "there will be time enough to think of it, if i see anything- i sneeringly replied, adding under my breath "something i doubt a good deal, so far "well you are warned, friend. the consequences will now remain with yourself" was the solemn answer. i glanced at the clock, and made a gesture of impatience, which was remarked and understood by theyamabooshi. it was just seven minutes after five."define well in your mind what you would see and learn" said the "conjuror" placing the mirror and paperin my hands, and instructing me how to use them. his instructions were received by me with more impatience than gratitude; and for one short instant, ihesitated again. nevertheless, i replied, while fixing the mirror "i desire but one thing- to learn the reason or reason

to my narrative of woe. i had hardly had time to see my unfortunate young niece in her new israelitish home, when i felt a shock ofthe same nature as the one that had sent me "swimming" through the bowels of the earth, as i had thought. i nightmare talesiv- a vision of horror37 opened my eyes in my own room, and the first thing i fixed upon, by accident, was the clock. the hands ofthe dial showed seven minutes and a half past five. i had thus passed through these most terribleexperiences which it takes me hours to narrate, in precisely half a minute of time!but this, too, was an afterthought. for one brief instant i recollected nothing of what i had seen. the intervalbetween the time i had glanced at the clock when taking the mirror from the yamabooshi's hand and thissecond glance, seemed

HELENA BLAVATSKY THE KEY TO THEOSOPHY

o focus a vast panorama of human fancy which claimed to represent and replace that truth. q. but theosophy, you say, is not a religion? a. most assuredly it is not, since it is the essence of all religion and of absolute truth, a drop of which only underlies every creed. to resort once more to metaphor. theosophy, on earth, is like the white ray of the spectrum, and every religion only one of the seven prismatic colors. ignoring all the others, and cursing them as false, every special colored ray claims not only priority, but to be that white ray itself, and anathematizes even its own tints from light to dark, as heresies. yet, as the sun of truth rises higher and higher on the horizon of man's perception, and each colored ray gradually fades out until it is finally reabsorbed in its turn

e st. john and say: and (absolute) light (which is darkness) shineth in darkness (which is illusionary material light; and the darkness comprehendeth it not. this absolute light is also absolute and immutable law. whether by radiation or emanation-we need not quarrel over terms-the universe passes out of its homogeneous subjectivity onto the first plane of manifestation, of which planes there are seven, we are taught. with each plane it becomes more dense and material until it reaches this, our plane, on which the only world approximately known and understood in its physical composition by science, is the planetary or solar system-one sui generis, we are told. q. what do you mean by sui generis? a. i mean that, though the fundamental law and the universal working of laws of nature are unif

d one over the other, for this would only lead to another absurd misconception. what i mean by "layer" is that plane of infinite space which by its nature cannot fall under our ordinary waking perceptions, whether mental or physical; but which exists in nature outside of our normal mentality or consciousness, outside of our three-dimensional space, and outside of our division of time. each of the seven fundamental planes (or layers) in space-of course as a whole, as the pure space of locke's definition, not as our finite space-has its own objectivity and subjectivity, its own space and time, its own consciousness and set of senses. but all this will be hardly comprehensible to one trained in the modern ways of thought. q. what do you mean by a different set of senses? is there anything on

ge of state of our consciousness being evidenced by the fact that a series of acts and events embracing years, as we think, pass ideally through our mind in one instant. well, that extreme rapidity of our mental operations in dreams, and the perfect naturalness, for the time being, of all the other functions, show us that we are on quite another plane. our philosophy teaches us that, as there are seven fundamental forces in nature, and seven planes of being, so there are seven states of consciousness in which man can live, think, remember and have his being. to enumerate these here is impossible, and for this one has to turn to the study of eastern metaphysics. but in these two states-the waking and the dreaming-every ordinary mortal, from a learned philosopher down to a page 44 the key to

nary mortal, from a learned philosopher down to a page 44 the key to theosophy- hp blavatsky.txt poor untutored savage, has a good proof that such states differ. q. you do not accept, then, the well-known explanations of biology and physiology to account for the dream state? a. we do not. we reject even the hypotheses of your psychologists, preferring the teachings of eastern wisdom. believing in seven planes of kosmic being and states of consciousness, with regard to the universe or the macrocosm, we stop at the fourth plane, finding it impossible to go with any degree of certainty beyond. but with respect to the microcosm, or man, we speculate freely on his seven states and principles. q. how do you explain these? a. we find, first of all, two distinct beings in man; the spiritual and th

HEPTAMERON

names of the hours, and the angels ruling them. it is also to be known, that the angels do rule the hours in a successive order, according to the course of the heavens, and planets unto which they are subject; so that that spirit which governeth the day, ruleth also the first hour of the day; the second from this governeth the second hour; the third; the third hour, and so consequentkly: and when seven planets and hours have made their revolution, it returneth again to the first which ruleth the day. therefore we shall first speak of the names of the hours. of the names of the angels and their sigils, it shall be spoken in their proper places. now let us take a view of the names of the times. a year therefore is fourfold, and is divided into the spring, summer, harvest and winter; the name

refore ought to be purified with fasting, chastity, and abstinency from all luxury the space of three whole dayes before the day of the operation. and on the day that he would do the work, being clothed with pure garments, and furnished with pentacles, perfumes, and other things necessary hereunto, let him enter the circle, and call the angels from the four parts of the world, which do govern the seven planets the seven dayes of the week, colours and metals; whose name you shall see in their places. and with bended knees invocating the said angels particularly, let him say, o angels supradicti, estote adjutores me petitioni& in adjutorium mihi, in meis rebus& petitionibus. then let him call the angels from the four parts of the world, that ruke the air the same day wherein he doth the work

HINE PHIL ASPECTS OF EVOCATION

ion of the servitor.s operation. in other words, do you want the servitor to be .working. continuously, or only at specific periods? here, you may wish to take into account phases of the moon, astrological conjunctions or planetary hours, for example, which could be added into the servitor.s symbolic instructions. the healing servitor above for example, was instructed to be active for a period of seven days, affecting it.s target recipient for seven minutes, at seven hour intervals. this instruction serves to reinforce the number symbolism& association with harmony. it is also at this point that you should consider what happens 17 after the servitor has performed its task. it is generally held to be preferable that when a servitor has completed its task, the servitor should be disassembled

HINE P OVEN READY CHAOS

n of course, i am much more confident about doing, and can often transmit this confidence to others. if i m 110% certain that this rituals going to bloody well work then its all the more likely that it will. you can experiment with this using the technique of beliefshifting (robert anton wilson calls it metaprogramming, a good example being the chakras. the popular view of chakras is that we have seven. okay, so meditate on your chakras, hammer the symbolism into your head and hey presto! you ll start having 7chakra experiences. now switch to using the 5 sephiroth of the middle pillar (qabalah) as the psychic centres in your body, and sure enough, you ll get accordant results. get the idea? any belief system can be used as a basis for magick, so long as you can invest belief into it. looki

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

mentaries& losing control of himself. he has attained to some kind of spiritual insight into the macrocosm, but others have done it so much better, that it is very little worth. his paper advertises him& he makes what's to him a living by it. please excuse a short letter this time. in haste, yours fraternally, wm. alex. ayton i thomas henry dalton (aet. 27) described as a grocer, was sentenced to seven months imprisonment at leeds borough sessions in january 1883 on a charge of conspiring to obtain money by false pretences. he and another were running a fraudulent 'national employment agency and mercantile assistants' bureau (see the leeds mercury, ro january 1883. after his release from prison dalton, who now used the pseudonym burgoyne, became secretary of a spurious 'hermetic brotherhoo

deptship ofjesus christ" which appeared in themedium and daybreak, 2 september 1881, p.556. this, and other papers, brought a violent response from the theosophist in october and november 1881. kohn had attacked theosophy with gusto bringing paracelsus to his aid' in his 'hermetica' catalogue no. 25 (summer 1981) mr gilbert described kohn as an austrian emigre. in this catalogue mr gilbert listed seven of kohn's alchemical manuscripts. there was evidently a traffic in such manuscripts between ayton, kohn and percy bullock('levavi oculos' in the golden dawn. thus kohn's copy of 'oeuvre de jean saulnier ason fils' was described as 'gardner's ms. copied from ayton's copy. ayton made his copy in september 1903 and sent it to bullock who, with the exception of ayton and gardner, was the gd's mo

o turn out to have been a big bubble, which having become too large, bursts. if so, it will make a great difference, a great bully having been removed. there is a noted person coming to reside at lord braybrook's princely mansion at audley end close to saffron walden. it is lord howard de walden, whose yearly income is reported to be 200,000. his age is just 26 years. he has leased audley end for seven years. charles ii resided for some time at audley end, and at newport, a few miles off, lived his mistress, nell gwynne. the house she inhabited is still there. i have the (so-called) tables of rotalo, which i obtained at your instigation in 190i, but, as then you pronounced against it, as you will see by your letter of that date now inclosed, which i found in the ms, i do not see what use i

HP LOVECRAFT A DARK LORE

ure whose utter strangeness and air of genuinely abysmal antiquity hinted so potently at unopened and archaic vistas. no recognised school of sculpture had animated this terrible object, yet centuries and even thousands of years seemed recorded in its dim and greenish surface of unplaceable stone. the figure, which was finally passed slowly from man to man for close and careful study, was between seven and eight inches in height, and of exquisitely artistic workmanship. it represented a monster of vaguely anthropoid outline, but with an octopus-like head whose face was a mass of feelers, a scaly, rubbery-looking body, prodigious claws on hind and fore feet, and long, narrow wings behind. this thing, which seemed instinct with a fearsome and unnatural malignancy, was of a somewhat bloated c

ratively brief duration. duty came first; and although there must have been nearly a hundred mongrel celebrants in the throng, the police relied on their firearms and plunged determinedly into the nauseous rout. for five minutes the resultant din and chaos were beyond description. wild blows were struck, shots were fired, and escapes were made; but in the end legrasse was able to count some forty-seven sullen prisoners, whom he forced to dress in haste and fall into line between two rows of policemen. five of the worshippers lay dead, and two severely wounded ones were carried away on improvised stretchers by their fellow-prisoners. the image on the monolith, of course, was carefully removed and carried back by legrasse. examined at headquarters after a trip of intense strain and weariness

ment on the swift development which that newcomer seemed every day to exhibit. wilbur's growth was indeed phenomenal, for within three months of his birth he had attained a size and muscular power not usually found in infants under a full year of age. his motions and even his vocal sounds showed a restraint and deliberateness highly peculiar in an infant, and no one was really unprepared when, at seven months, he began to walk unassisted, with falterings which another month was sufficient to remove. it was somewhat after this time- on hallowe'en- that a great blaze was seen at midnight on the top of sentinel hill where the old table-like stone stands amidst its tumulus of ancient bones. considerable talk was started when silas bishop- of the undecayed bishops- mentioned having seen the boy

and parts of books which during his own day had been heaped promiscuously in odd corners of the various rooms 'i made some use of 'em' he would say as he tried to mend a torn black-letter page with paste prepared on the rusty kitchen stove 'but the boy's fitten to make better use of 'em. he'd orter hev 'em as well so as he kin, for they're goin' to be all of his larnin' when wilbur was a year and seven months old- in september of 1914- his size and accomplishments were almost alarming. he had grown as large as a child of four, and was a fluent and incredibly intelligent talker. he ran freely about the fields and hills, and accompanied his mother on all her wanderings. at home he would pore dilligently over the queer pictures and charts in his grandfather's books, while old whateley would i

ndows on the ground floor, and seemed to be taking out partitions as he and his grandfather had done upstairs four years before. he was living in one of the sheds, and sawyer thought he seemed unusually worried and tremulous. people generally suspected him of knowing something about his mother disappearance, and very few ever approached his neighbourhood now. his height had increased to more than seven feet, and showed no signs of ceasing its development. v. the following winter brought an event no less strange than wilbur's first trip outside the dunwich region. correspondence with the widener library at harvard, the biblioth que nationale in paris, the british museum, the university of buenos ayres, and the library of miskatonic university at arkham had failed to get him the loan of a bo

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

rinciple with the principle of the small circular rock drill in such a way as to cope quickly with strata of varying hardness. steel head, jointed rods, gasoline motor, collapsible wooden derrick, dynamiting paraphernalia, cording, rubbish-removal auger, and sectional piping for bores five inches wide and up to one thousand feet deep all formed, with needed accessories, no greater load than three seven-dog sledges could carry. this was made possible by the clever aluminum alloy of which most of the metal objects were fashioned. four large dornier aeroplanes, designed especially for the tremendous altitude flying necessary on the antarctic plateau and with added fuel-warming and quick-starting devices worked out by pabodie, could transport our entire expedition from a base at the edge of th

of the miskatonic expedition through our frequent wireless reports to the arkham advertiser and associated press, and through the later articles of pabodie and myself. we consisted of four men from the university- pabodie, lake of the biology department, atwood of the physics department- also a meteorologist- and myself, representing geology and having nominal command- besides sixteen assistants: seven graduate students from miskatonic and nine skilled mechanics. of these sixteen, twelve were qualified aeroplane pilots, all but two of whom were competent wireless operators. eight of them understood navigation with compass and sextant, as did pabodie, atwood, and i. in addition, of course, our two ships- wooden ex-whalers, reinforced for ice conditions and having auxiliary steam- were fully

ine of the parry mountains beyond. there now stretched off to the east the low, white line of the great ice barrier, rising perpendicularly to a height of two hundred feet like the rocky cliffs of quebec, and marking the end of southward navigation. in the afternoon we entered mcmurdo sound and stood off the coast in the lee of smoking mt. erebus. the scoriac peak towered up some twelve thousand, seven hundred feet against the eastern sky, like a japanese print of the sacred fujiyama, while beyond it rose the white, ghostlike height of mt. terror, ten thousand, nine hundred feet in altitude, and now extinct as a volcano. puffs of smoke from erebus came intermittently, and one of the graduate assistants- a brilliant young fellow named danforth- pointed out what looked like lava on the snowy

e, ghostlike height of mt. terror, ten thousand, nine hundred feet in altitude, and now extinct as a volcano. puffs of smoke from erebus came intermittently, and one of the graduate assistants- a brilliant young fellow named danforth- pointed out what looked like lava on the snowy slope, remarking that this mountain, discovered in 1840, had undoubtedly been the source of poe s image when he wrote seven years later- the lavas that restlessly roll their sulphurous currents down yaanek in the ultimate climes of the pole- that groan as they roll down mount yaanek in the realms of the boreal pole. danforth was a great reader of bizarre material, and had talked a good deal of poe. i was interested myself because of the antarctic scene of poe s only long story- the disturbing and enigmatical arth

g material, the fifth being left with a pilot and two men from the ships at the storage cache to form a means of reaching us from the arkham in case all our exploring planes were lost. later, when not using all the other planes for moving apparatus, we would employ one or two in a shuttle transportation service between this cache and another permanent base on the great plateau from six hundred to seven hundred miles southward, beyond beardmore glacier. despite the almost unanimous accounts of appalling winds and tempests that pour down from the plateau, we determined to dispense with intermediate bases, taking our chances in the interest of economy and probable efficiency. wireless reports have spoken of the breathtaking, four-hour, nonstop flight of our squadron on november 21st over the

HP LOVECRAFT HERBERT WEST REANIMATOR

had become hysterical over her missing child- a lad of five who had strayed off early in the morning and failed to appear for dinner- and had developed symptoms highly alarming in view of an always weak heart. it was a very foolish hysteria, for the boy had often run away before; but italian peasants are exceedingly superstitious, and this woman seemed as much harassed by omens as by facts. about seven o clock in the evening she had died, and her frantic husband had made a frightful scene in his efforts to kill west, whom he wildly blamed for not saving her life. friends had held him when he drew a stiletto, but west departed amidst his inhuman shrieks, curses and oaths of vengeance. in his latest affliction the fellow seemed to have forgotten his child, who was still missing as the night

had learned that an ordinary natural life would not respond to the action. to establish the artificial motion, natural life must be extinct- the specimens must be very fresh, but genuinely dead. the awesome quest had begun when west and i were students at the miskatonic university medical school in arkham, vividly conscious for the first time of the thoroughly mechanical nature of life. that was seven years before, but west looked scarcely a day older now- he was small, blond, clean-shaven, soft-voiced, and spectacled, with only an occasional flash of a cold blue eye to tell of the hardening and growing fanaticism of his character under the pressure of his terrible investigations. our experiences had often been hideous in the extreme; the results of defective reanimation, when lumps of gr

HP LOVECRAFT NYARLATHOTEP

t that the world and perhaps the universe had passed from the control of known gods or forces to that of gods or forces which were unknown. and it was then that nyarlathotep came out of egypt. who he was, none could tell, but he was of the old native blood and looked like a pharaoh. the fellahin knelt when they saw him, yet could not say why. he said he had risen up out of the blackness of twenty-seven centuries, and that he had heard messages from places not on this planet. into the lands of civilisation came nyarlathotep, swarthy, slender, and sinister, always buying strange instruments of glass and metal and combining them into instruments yet stranger. he spoke much of the sciences of electricity and psychology and gave exhibitions of power which sent his spectators away speechless, ye

HP LOVECRAFT THE CALL OF CTHULHU

ure whose utter strangeness and air of genuinely abysmal antiquity hinted so potently at unopened and archaic vistas. no recognized school of sculpture had animated this terrible object, yet centuries and even thousands of years seemed recorded in its dim and greenish surface of unplaceable stone. the figure, which was finally passed slowly from man to man for close and careful study, was between seven and eight inches in height, and of exquisitely artistic workmanship. it represented a monster of vaguely anthropoid outline, but with an octopus-like head whose face was a mass of feelers, a scaly, rubbery-looking body, prodigious claws on hind and fore feet, and long, narrow wings behind. this thing, which seemed instinct with a fearsome and unnatural malignancy, was of a somewhat bloated c

ratively brief duration. duty came first; and although there must have been nearly a hundred mongrel celebrants in the throng, the police relied on their firearms and plunged determinedly into the nauseous rout. for five minutes the resultant din and chaos were beyond description. wild blows were struck, shots were fired, and escapes were made; but in the end legrasse was able to count some forty-seven sullen prisoners, whom he forced to dress in haste and fall into line between two rows of policemen. five of the worshippers lay dead, and two severely wounded ones were carried away on improvised stretchers by their fellow-prisoners. the image on the monolith, of course, was carefully removed and carried back by legrasse. examined at headquarters after a trip of intense strain and weariness

HP LOVECRAFT THE CRAWLING CHAOS

mortal; and they took my hands, saying, come, child, you have heard the voices, and all is well. in teloe beyond the milky way and the arinurian streams are cities all of amber and chalcedony. and upon their domes of many facets glisten the images of strange and beautiful stars. under the ivory bridges of teloe flow rivers of liquid gold bearing pleasure-barges bound for blossomy cytharion of the seven suns. and in teloe and cytharion abide only youth, beauty, and pleasure, nor are any sounds heard, save of laughter, song, and the lute. only the gods dwell in teloe of the golden rivers, but among them shalt thou dwell. as i listened, enchanted, i suddenly became aware of a change in my surroundings. the palm tree, so lately overshadowing my exhausted form, was now some distance to my left

HP LOVECRAFT THE QUEST OF IRANON

pale flowers under the trees. and sometimes at sunset i would climb the long hilly street to the citadel and the open place, and look down upon aira, the magic city of marble and beryl, splendid in a robe of golden flame "long have i missed thee, aira, for i was but young when we went into exile; but my father was thy king and i shall come again to thee, for it is so decreed of fate. all through seven lands have i sought thee, and some day shall i reign over thy groves and gardens, thy streets and palaces, and sing to men who shall know whereof i sing, and laugh not nor turn away. for i am iranon, who was a prince in aira" that night the men of teloth lodged the stranger in a stable, and in the morning an archon came to him and told him to go to the shop of athok the cobbler, and be appre

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

ake him start the refinery in waite's old run-daown fullin' mill. he didn't dass sell the pieces like they was, for folks ud be all the time askin' questions. all the same his crews ud get a piece an' dispose of it naow and then, even though they was swore to keep quiet; an' he let his women-folks wear some o' the pieces as was more human-like than most "well, come abaout thutty-eight- when i was seven year' old- obed he faound the island people all wiped aout between v'yages. seems the other islanders had got wind o' what was goin' on, and had took matters into their own hands. s'pose they must a had, after all, them old magic signs as the sea things says was the only things they was afeard of. no tellin' what any o' them kanakys will chance to git a holt of when the sea-bottom throws up

HP LOVECRAFT THE WHITE SHIP

ten november 1919 published november 1919 in the united amateur, vol. 19, no. 2, p. 30-33. i am basil elton, keeper of the north point light that my father and grandfather kept before me. far from the shore stands the gray lighthouse, above sunken slimy rocks that are seen when the tide is low, but unseen when the tide is high. past that beacon for a century have swept the majestic barques of the seven seas. in the days of my grandfather there were many; in the days of my father not so many; and now there are so few that i sometimes feel strangely alone, as though i were the last man on our planet. from far shores came those white-sailed argosies of old; from far eastern shores where warm suns shine and sweet odors linger about strange gardens and gay temples. the old captains of the sea c

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

e had visited in light-beam envelopes. and now they had become quasi-real as never before. this heavy, material silver key in his 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

his envelope, and he could see that he floated free in space- the metal building from which he had started having decayed years befor. below him the ground was festering with gigantic dholes; and even as he looked, one reared up several hundred feet and leveled a bleached, viscous end at him. but his spells were effective, and in another moment he was falling away from yaddith, unharmed. chapter seven in that bizarre room in new orleans, from which the old black servant had instinctively fled, the odd voice of swami chandraputta grew hoarser still "gentlemen" he continued "i will not ask you to believe these things until i have shown you special proof. accept it, then, as a myth, when i tell you of the thousands of light-years- thousands of years of time, and uncounted billions of miles t

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

establish an emotional relationship, a true love, with someone. it's a very tedious spell, but effective. the tea starts with any blend you like, spiked with nutmeg, rosemary thyme, rosebuds, honey and lemon leaves, a small amount of each. this chemical combination has all the witching ingredients it takes for attracting a true love. begin sipping true love tea on an odd number date: three, five, seven, nine et cetera, and continue for six weeks, every night. it is for people who have been alone for a long time. you can repeat this spell many times if you want, but it takes six weeks so don't wear yourself out. once you get the spell completed, you can reinforce it by having this tea, say, every friday night. friday is recommended because it's a venus-ruled day and has to do with love acti

you merely for kicks, and never, ever use the emotional bondage spell where there is little or no sexual compatibility, because you will be stuck with that person for ever. light three candles, one yellow, one orange, and, if you're really strong, one red. if you don't think you can handle it, use just an orange-red candle. surround a photograph of the love object with the three candles and forty-seven yellow blossoms. then say forty-seven times "we are one, we are one, we are one" and gaze at the photo for nine full minutes after you say this. then sip true love tea and ring a bell three times. if you really want to be tricky, you can take a few drops of your blood and drop it into his food. that's a cincher. if fooling around with candles makes you feel odd, consider this: millions and m

at kind of business you're in. money through love could also represent someone who is selling love items, and i imagine that perfume, cosmetics and jewellery would come under that heading, as well as prostitutes. or it could mean that because something about you is appealing, it might bring money into your life, and that means love of other people for you in whatever way you want to interpret it. seven of hearts is the marriage card. it also deals with the seventh circle of your life, so if it is placed, say in the tenth circle, it could mean marriage to someone who is very powerful. in the fourth circle, it would be marriage to a man or a woman who had a good heritage, a lot of security- maybe from a very good family, very many generations of a good name. if it's in the third, it might be

ircle, it would be marriage to a man or a woman who had a good heritage, a lot of security- maybe from a very good family, very many generations of a good name. if it's in the third, it might be marriage to somebody in the neighbourhood, or even marriage to a relative, a distant cousin. if it's in the second, a tremendous amount of money is coming to you personally because of the marriage. if the seven of hearts is in the fifth circle, it could be a love affair with a married man or woman, and most likely that's what it is. it also can indicate a new romance that could lead to marriage, or that the love affair would be converted into marriage. the seven of hearts means marriage. six of hearts means some emotional disturbances, maybe a problematic situation having to do with your love inter

you. eight of diamonds is a good way to begin anything; put that in your second circle. it also helps if you want to take a vacation and you need to get together enough money for two weeks off; then you put the eight of diamonds up in the ninth, and that insures nice, easy money for a vacation, although nothing fantastic. if you're the dramatic type, stick to the nines and the tens for big money. seven of diamonds is your business or marriage partner's luck in money. it's the other person's financial gain. if you put the seven of diamonds in the eleventh circle, it means you'll have friends who are doing well. you don't want them to be doing too well, so you just put the seven of diamonds up there. but it's their money; it's nothing that comes to you. it has to do with the other person. si

INFERNAL UNION

ted 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 intention and use of intense imagination throughout. manibus plenis, and a drop of blood on the lilith sigil. banished, dismissed. put cross

INITIATION INTO HERMETICS

health, tranquility, peace, success, or everything you are aiming at, will pass into your body through the lungs and the blood. the eidetic image of your idea must be so intense that the air you are inspiring is so strongly impregnated with your desire that it has already become reality. you should not allow the slightest doubt about this fact. to avoid weakening, it will be enough to start with seven inhalations in the morning as well as at night. increase the number of breaths gradually to one more in the morning and at night. do not hurry or exaggerate, for everything needs time. in any case, you should not proceed to the imagination of another different desire before the first chosen one has been completely accomplished. in a pupil endowed with talents of a high order, success will ma

ll as at night. increase the number of breaths gradually to one more in the morning and at night. do not hurry or exaggerate, for everything needs time. in any case, you should not proceed to the imagination of another different desire before the first chosen one has been completely accomplished. in a pupil endowed with talents of a high order, success will manifest itself, at the earliest, after seven days, all depending on the degree of imagination and aptitude. some one else will need weeks, even moths for the realization of his desires because the kind of desires will also play an important role. it is therefore desirable not to form egotistic wishes to begin with, but to confine them to the above-mentioned ones such as tranquility, health, peace and success. do not extend breathing ex

off the evil. female adepts have a third opportunity besides the two forementioned possibilities: they will concentrate their magnetism on the fact that the water makes the face and skin look much younger, more elastic and thus more attractive. it is therefore advisable not only to wash the face, but to dip the whole face into the water for some seconds. this procedure is to be repeated at least seven times in one turn. a bit of borax may be added to the water for this purpose. there is a further opportunity given to the magician that ought not to be overlooked. i mean the magnetic eyebath. in the morning the magician dips his face into water that has been boiled on the previous day (using a half-filled water basin) and opens his eyes in the water. he rolls his eyes in the water, repeatin

a bit of borax may be added to the water for this purpose. there is a further opportunity given to the magician that ought not to be overlooked. i mean the magnetic eyebath. in the morning the magician dips his face into water that has been boiled on the previous day (using a half-filled water basin) and opens his eyes in the water. he rolls his eyes in the water, repeating this exercise equally seven times. at first, he will have the sensation of a slight stinging in his eyes, but this will disappear as soon as the eyes get accustomed to the exercise. anyone suffering from weak eyesight may add a thin decoction of eyebright (herba euphrasia) to the water. this eyebath makes the eyes resistant against changes in the weather and consequently strengthens the visual faculty, improving weak v

n, feel the heat and the expansion of the fire, and now you may start on the exercise in the opposite succession, inhaling the fire element normally through the mouth and exhaling through it and through the whole body (pore-breathing) into the universe again. the number of breaths done when exhaling the element has to correspond exactly to the number of inhalations. for example, if you begin with seven inhalations of the fire element, you must also exhale seven the element seven times. this is very important, because after finishing the exercise the scholar should have the impression that not the smallest particle of this element has remained in him, and the sensation of heat it produced in him must disappear. therefore it is advisable to use the string of beads for breathing in as well as

INTERVIEW WITH ANDREW CHUMBLEY

became fully self-conscious. when mythic imagery and direct magical experiences of spirit- flight, faerie convocations, and such like conjoin, the language of sabbatic symbology is actually a very natural vehicle to employ. it is useful at this point to emphasise that traditional craft as a whole embraces many diverse streams of initiation, ritual, custom and spirit-allegiance. i know of at least seven lineages in britain and am quite sure there are many others each with its own character and spiritual individuality. this being said sabbatic craft, as a unifying term denoting a tradition, relates solely to the specific lineages convergent and operative in the cultus sabbati as an initiatic body. however, one can also speak of the sabbatic current as an initiatory line of spirit-power that

in the sabbatic craft, solitary initiation or the lonely road is recognised as a vital aspect of every practitioner s path and the understanding of solitude is subject to many levels of interpretation. autonomy is the key virtue, irrespective of whether one practices in human convocation or alone in the ever-present company of spirits. as regards the rituals of solitary initiation, i am aware of seven major forms of induction, the most well-known of which is probably the toad-bone ritual. whilst i recognise that anyone who follows the procedure of any of these rites is technically able to receive the full power of witchblood thereby and without human mediation, i must stress that just performing the ritual is insufficent; the authority gained via the process must have the assent and accep

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

arkness of midnight. the call unto mahazhael-deval the magister (or chosen officiant) remains silent, bearing the mask of the lord. the covine shall call the spirit into him thus- o mahazhael, hear us! sovereign witch-father of the horned serpent s knowledge! our blessing and our curse upon thee, for thou art twain of mask and face! in all blessing we adore thee as the corn-king, crowned amid the seven wreaths of time, most wise amongst the noble lords who serve on the path of the year and the day. in all cursing we adore thee as the boneherder, who dwelleth in the invisable ossuary at the centre of every charnel-ground. exalted art thou as the emperor in the northern gateway of power! all-hail to thee as the leader of the eight gods in the retinue of bha! we revere thee as our protector

INVOCATION OF THE ADVERSARY

oads, 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 known in the wisdom of the moon al zabbat, h

IRISH WITCHCRAFT AND DEMONOLOGY

with his finger on his lips enforcing the continued necessity of silence. he then placed himself at full length on the floor and began to stretch himself out, longer and longer, until his head nearly reached to one end of the vast room and his feet to the other. this utterly unnerved her. she gave a wild scream of horror, whereupon the castle and all in it sank to the bottom of the lake. once in seven years the great earl rises, and rides by night on his white horse round lough gur. the steed is shod with silver shoes, and when these are worn out the spell that holds the earl will be broken, and he will regain possession of his vast estates and semi-regal power. in the opening years of the nineteenth century there was living a man named teigue o'neill, who claimed to have seen him on the

what hurt is that? hurt? quoth he. marry i doubt it's never a jot the better for me; for she hath kiss'd my hand, and i have a great pain in that arm, and i verily believe she hath bewitch'd me, if ever she hewitch'd any man. to which she answered, the lord forbid! that all that night, and continually from that time, he was restless and ill, complaining exceedingly of a great pain in his arm for seven days together, and at the seven days' end be complained that the pain was come from his arm to his heart, and then kept his bed night and day, grievously afflicted, and crying out against florence newton, and about fourteen days after he died. p. 125 "francis beseley being sworn and examined, saith, that about the time aforementioned meeting with the said david jones, and discoursing with hi

pay what i owe in such a place, and the rest to the charge unpay'd at my funeral, and go to my son that lives here, which i had by my latter husband, and tell him that he lives a very wicked and dissolute life, and is very unnatural and ungrateful to his brother that nurtured him, and if he does not mend his life god will destroy him" david hunter told her he never knew her "no" says she "i died seven years before you came into this country; but she promised that, if he would carry her message, she would never hurt him. but he deferred doing what the apparition bade him, with the result that she appeared the night after, as he lay in bed, and struck him on the shoulder very hard; at which he cried out, and reminded her that she had promised to do him no hurt. she replied that was if he di

usal was based on the advice of the two bishops, whom he had consulted in the matter. at this the spirit was very angry, but told him he had a kindness for him, and that if he drank the juice of plantain- roots he would be cured of one sort of fit, but that he should suffer the other one till his death. on asking his visitant who he was, he replied that he was the ghost of a man who had been dead seven years, and who in the days of his flesh had led a loose life, and was therefore condemned to be borne about in a restless condition with the strange company until the day of judgment. he added that "if the butler had acknowledged god in all his ways he had not suffered such things by their means" and reminded him that he had not said his prayers the day before he met the company in the field

at her execution she said the afflicted children should not be relieved by her death, for others besides she had a hand in their affliction" p. 187 mrs. glover was hanged, but in accordance with her dying words the young goodwins experienced no relief from their torments, or, as cotton mather characteristically puts it "the three children continued in their furnace, as before; and it grew rather seven times hotter than before" and as this was brought about by our irish witch it may not be out of place to give some extracts relative to the extraordinary adventures that befel them. in their fits they cried out of they and them as the authors of all their miseries; but who that they and them were, they were not able to declare. yet at last one of the children was able to discern their shapes

ISIS UNVEILED

g upon the taimvd. they say that not all the ndls and manuscripts, reported in history to have been bumed by caesar, by the christian mob, in 389, and by the arab general amni, perished as it is conmionly believed; and the story they tell is the following: at the time of the contest for the throne, in 51 b. c, between cleopatra and her brother dionysius ptolemy, the bruchioo, which contained over seven hundred thousand rolls, all bound in wood and 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 sev

ove ail to the hatred of the catholics toward the protes- tants. ilie crafty work of the jesuits is seen at every page of the bloody tragedies, and it is in bamberg and wurzburg, where these worthy sons of loyola were most powerful at that time, that the cases of wih^craft were most nutnerous. on the next page we give a curious ust of some vic- tims, many of whom were children between the ages of seven and eight years, and protestants "of the multitudes of persons who perished at the stake in germany during the first half ot the seventeenth century for sorcery, the crime of many was their attachment to the religion of lu- ther" says t. wright. and the petty princes were not unwilling to seise upon ai^ pretense to fill their coffers. the persons most perse- cuted being those whose property

the historiad ot the inquiaitioii, computes tliat tiwquemada and hia collaborators, in the course of ei^teen years, burned at the stake 11x220 penoas. 6,860 in effigy, and otherwise pumahed 97^1. with unuttenue disgiut and indignation, we learn that the papal government realised much money by adling to the rich diipesmtwns t digitizecoy google a record of fiendish cruelty df the seventh bubninq, seven febsok8 a strange girl of twelve years old. a strange man, a strange woman. a strange bailiff (schultheiss. three strange women. in the eighth bubnina, seven peebons baunach, a senator, the fattest citizen in wtlrzburg. a strange man. two strange women. in the ninth bdbning, nve pebsons a strange man. a mother and dau^ter. in the tenth burnino, three pebsons stetnacher, a very rich man. a st

little dau^ter. in the twentt-pntst bubninq, six pbbsons a boy fourteen years old. the little son of senator stolzenberger. two alumni. in the twentt-second bdbninq, six pebsons storman, a rich cooper. a strange boy. nt the twentt-thibd bdbning. nine pebsoks david croten's boy, nine years old. the two sons of the prince's cook, one fourteen, the other ten years old. in the. twentt-foubth bdbninq, seven pebsons two boys in the hospital. a rich cooper. in the twentt-pipth bubninq, six pebsons a strange boy. in the twbntt-sixth bubninq, seven pebsons weydenbush, a senator. hie little dau^ter of valkenberger. the little son of the town council bailiff. ik tbe twbntt-sbventh bubntno, seven pebsons a strange boy. a strange woman. another boy. digitizecoy google the hobbid total 66 in the twentt

twentt-eiahth bubninq, biz psbsons th* infant daughter of dr. schutz. a blind girl. m the twbmtt-ninth bukninq, ssybk peb80n8 the fat noble lady (bddfrau. a doctor of divinity. item 'strange' men and women, t. e, protestanta, 28 summary: citiisens, apparently all wttaltht people, 100 boys, girls, and little children, 34 in nineteen montha, 182 pcnons "there were" says wright "little girls of from seven to ten years of age among the witches, and teven and twenty of them were convicted and burnt" at some of the other br&nde, or burnings "the numbers brought to trial in these terrible proceedings were so great, and they were treated with so little consideration, that it was usual not even to take the trouble of setting down their names, but they were cited as the accused no. 1, no. 2, no. 3

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

n symbols gives more complete and elaborate answers than does the yi. the method of operation, however, is not too dissimilar: reliance upon the laws of chance, the geomantic intelligences, or the operation of the unconscious psyche. for my purpose, they are equivalent terms. these sixteen figures are attributed, first, to the four primitive elements of earth, air, fire and water. and then to the seven planets of the ancients, as well as to the twelve signs of the zodiac. only a few elementary descriptions need to be given here in reference to the signs and symbols. experience will provide further elaboration. method 21 chapter two method to erect a geomantic chart is the essence of simplicity. the ancient method, which had its origins in the pre-civilizcd nomads of the desert, was to make

opens up specific pathways to the unconscious area which can act to provide an answer to the question. these basic facts must now be drawn together and amalgamated to provide for a clear and perfect divination. the form no. 1 which we are using for the purpose may now be finally elaborated to cover each one of these several points which have been described< summary of divining process 51 chapter seven summary of divining process 1. determine the question to be asked, and word it clearly. 2. consider what house on the chart should be involved. 3. what planetary force would govern the nature of the question. 4. then decide upon the genius to be invoked. 5. write the above on the top of the blank to be used. 6. mark the five points around the circumference of the circle which has been traced

JASMUHEEN THE FOOD OF GODS

t from the biofields& bliss book 2. co-creating paradise: according to metaphysics, there is only one force that has the capability of creating paradise on earth. there is only one force that can unite us in a way that reveals our higher nature and common bond. there is only one force that is incorruptible. there is only one force that drives our breath that fills our atoms and that gifts us with seven senses to experience the beauty of having form. this one force is the master computer controller of every 6.3 trillion cell mechanism. every individual human being. this one force is all-powerful, all knowing, all loving, all capable, all being. within and without. i call it our dow. the divine one within. it is also our doe. the divine one everywhere. all our dow wants is for us to know it

ergy from which both heaven and earth are born. the taoist masters say that there are 3 gateways in the body to receive wu chi nourishment and these are the upper tan tien which is our brow chakra, the middle tan tien which is our heart chakra and the lower tan tien which is our sacral chakra and that when tuned, these three energy centers connect the heaven and earth within us. the tao heart has seven layers, seven electromagnetic fields and seven states of compassion. in his free booklet on darkness technology mantak chia writes on page 7: the emanation of infrared light of the big dipper, combined with the violet rays of the north star, has a positive, nurturing effect upon the bodies and minds of those who know how to access it. taoists believe that the violet star, the big dipper and

ics of the ancient wisdom, all the elements of this plane come from the cosmic monad. the physical universe is therefore an elaborated carrier of all the other six elements. the further the process of unfolding proceeds towards the material sphere, the weaker the influence of the higher elements progressively becomes as the influencing field of their source of luminosity is reduced. the following seven elements are to be understood as being interpenetrating and interwoven with each other. each element emanates from the one before it and thus each successively contains growing complexity, containing not only its own characteristic individuality, but also the aspects of the preceding elements. 1) cosmic monad: the first and unmanifest logos which breaks into the seven elements of: earth, fir

ivalent in the cosmic hierarchy of what the astral model body is to humans; the reservoir of all psychic, moral and physical emanations of the earth. it is on this wave length that the food of gods can flow into our physical form via the violet light and through the higher aspects of our awakened mind. 7) physical universe: the body or garment of the six more ethereal elements preceding it. these seven elements with their numberless sub-elements are aspects of the first element, the cosmic monad and are connected to the seven human senses, of which people who exist in the beta field usually only use five. in order to access the channel of the food of gods, we need to activate our 6th and 7th senses and utilize the elements that work with them. the relationship between the elements and our

rt from this comment, western science has mainly ignored this gland and considered it more or less useless. since darwin it has been described as reminiscent of an eye which no longer is in use, and originates from earlier history of evolution when we were a more primitive species. it is not until the last 50 years that science has started to uncover some of the pineal glands great secrets. after seven years of age small layers of calcification appear in the gland, and makes it look like a small cone in x-rays. because it is situated in the middle of the brain, it is used to detect tumors of the brain, which displace the pineal gland from its centre. with the exception of the kidneys, no other place in the body receives as much supply of blood as the pineal gland, and there are several ind

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

. to john camden hotten, as a mark of respect, i dedicate this book, hargrave jennings* it is somewhat unusual, i believe, for an author to dedicate a book to his publisher; but the unflagging industry of mr. hotten, in his double capacity of author and bookseller, has always surprised me, and as some testimony to this activity, and to the fact that he has found or made time to write or edit some seven-and-twenty different works, i have, without asking his permission, much pleasure in penning the above. london, january 1st, 1870. preface to the present edition he authors of this important book such must obviously be the fact of any work speaking with authority in regard of that extraordinary brotherhood, the rosicrucians feel assured that it will only be necessary to penetrate but to the e

ours are tones in other senses, and tones are colours; sevenfold in either case, as the planetary powers and influences are septenary which, in the ideas of the rosicrucians, produce both. talisman of the jaina kings. chapter the seventh. mythic history of the fleur-de-lis. he maypole is a phallus. the ribbons depending from the discus, or ring, through which the maypole pierces, should be of the seven prismatic colours those of the rainbow (or r gne beau. according to the gnostics and their remains, ancient and medi val, a work by the rev. c.w. king, m.a, published in 1864, horapollo has preserved a talisman, or gnostic gem, in yellow jasper, which presents the engraved figure of a cynocephalus, crowned, with b ton erect, adoring the first appearance of the new moon. the phallic worship p

the summer (ripening, or knowing, the most heating in the autumn (perpetuating. the chemical rays have more power in the temperate zone; the luminous and heating, in the tropical. there are more chemical rays given off from the centre of the sun than from the parts near its circumference. each prismatic atom, when a ray of light strikes uponit, opens out on a vertical axis, as a radius or ran of seven different widths of the seven colours, from the least refrangible red up to the most refrangible violet. refer to diagram on next page) t the seven colours and vowels. 143 the egyptian priests chanted the seven vowels as a hymn addressed to serapis (eusebe-salverte, dionysius of halicarnassus. the vowels were retained to a comparatively late period in the mystic allegories relative to the so

widths of the seven colours, from the least refrangible red up to the most refrangible violet. refer to diagram on next page) t the seven colours and vowels. 143 the egyptian priests chanted the seven vowels as a hymn addressed to serapis (eusebe-salverte, dionysius of halicarnassus. the vowels were retained to a comparatively late period in the mystic allegories relative to the solar system. the seven vowels are consecrated to the seven principal planets (belot, chiromancie, 16th cent) the cause of the splendour and variety of colours lies violet. 7. indigo. 6. blue. 5. green. 4. yellow. 3. orange. 2. red. 1. most refrangible ray. least refrangible ray. fig. 33. prsmatic spectrum. deep in the affinities of nature. there is a singular and mysterious alliance between colour and sound. there

vowels are consecrated to the seven principal planets (belot, chiromancie, 16th cent) the cause of the splendour and variety of colours lies violet. 7. indigo. 6. blue. 5. green. 4. yellow. 3. orange. 2. red. 1. most refrangible ray. least refrangible ray. fig. 33. prsmatic spectrum. deep in the affinities of nature. there is a singular and mysterious alliance between colour and sound. there are seven pure tones in the diatonic scale, because the harmonic octave is on the margin, or border, or rhythmic point, of the first and seventh, like the chemical dark rays on the margin of the solar spectrum (see explanatory chart of the prismatic colours above) red is the deep bass vibration of ether. to produce the sensation of red to the eye, the luminous line must vibrate 477 millions of million

JESSUP MK THE CASE FOR THE UFO

hich come from space and which may be roughly classified as organic and inorganic. we use "organic" in the sense of something which is part of, or associated with, a living, thinking entity, and "inorganic" as being merely the debris of space. an ordinary iron-nickel meteorite from space is inorganic within the sphere of our present definition; but if this meteorite arrives on earth shaped like a seven-headed malayan goddess, or a compound microscope, it's organic. a second major category stands out in the bibliography of oddities. it is the great area of events which encompasses disappearing people, and ships; airplanes and airships crashing and disappearing without trace and without warning; instantaneous and mysterious transportations of people and things; inexplicable tracks and marks

not reported to have come with a storm. it was obviously of either organic or artificial character, and the "sounds as of an explosion" were scarcely normal or commonplace. but it is interesting to compare that report with another; that in marcn, 1832, there fell in the fields of kourianof, russia, a combustible, yellowish substance, covering an area at least two inches thick, and six hundred or seven hundred square feet. it was resinous and yellowish so one inclines to the conventional explanation that it was pollen from pine trees but, when torn, it had the tenacity of cotton. when placed in water it had the consistency of resin "this resin had the color of amber, was elastic, like india rubber, and smelled like prepared oil mixed with wax" ed: the following has no obvious reference or

elds where this substance lay "it fell in lumps as big as the end of one's finger" it had a "strong, ill scent" his grace called it a "stinking dew" in mr. vans's letter, it is said that the "butter" was supposed to have medicinal properties "and was gathered in pots and other vessels by some of the inhabitants of the place" the yellow substance at kourianof, combustible (organic_ covering six or seven hundred square feet about the size area we have so often noted some characteristics of pine pollen but who ever saw pine pollen of fibrous nature which "when torn had the tenacity of cotton? two inches thick means tons! i am inclined to think that there is something of an indication in these buttery things. there is a haunting quality which says that these substances were formed by some guid

xpelled by explosion or other force (e) falls of items blown off other exploding planets. we cannot forever ignore the immense antiquity of some archaeological items. it is not fashionable with archaeological circles, which is anything but an exact science, to admit the existence of culture or rather civilization, more remote than that of the historically recorded egyptians and orientals: four to seven thousand years at most; and heaven forbid if one suggests advanced races in eras of ten, twenty, forty, or one hundred thousand years ago. yet no scientist has found a logical common denominator for the various races, cultures, and civilizations of which we have unmistakable records, except that of a common source predating the egyptians, the chinese, the indians (asiatic, the incas, and the

e nature, as specified" home-ship in process of taking on enough ballast to get to the atlantic "chain: cities now comes a tale in which there seems to be little chance of error or hoax. this is the sort of thing that can be certified, and it happened in the open, among a group of hard-headed people noted for clear thinking and straight-forward speech. note how typical it is, as to details. about seven am, on a bright sunny morning in 1850, the people living in the vicinity of easton's beach, near newport, r.i, rubbed their eyes in disbelief. they saw a large sailing vessel heading hard-in 92 for shore and disaster. at first they believed it was an optical illusion, but as the vessel drew closer, they heard its weather-beaten sails flapping like shrouds in the stiff breeze, and they shoute

K AMBER THE BASICS OF MAGICK

day until you achieve success. review questions 1) list the four elements. 2) what is an elemental? 3) what are correspondences? book list william britten, art magic (long out of print, but in some libraries. pete carrol, liber null. wing-tsit chan, a source book in chinese philosophy. manly hall, unseen forces* magick 5- chakras and meditation* according to east indian philosophy, man possesses seven major *chakras* or psychic centers on his body. each of these forms a bridge, link, or energy transformer; changing pure (higher) energy into various forms, and connecting the four bodies (ie. spiritual, mental, astral, and physical) together. the chakras are located along the nadies (a network of psychic nerves or channels) and follow the autonomic nervous system along the spinal cord. chak

sformer; changing pure (higher) energy into various forms, and connecting the four bodies (ie. spiritual, mental, astral, and physical) together. the chakras are located along the nadies (a